If you’ve been reading suttas on a regular basis, then you know how they can speak to you personally. But we may not always be able to find the passages that speak to us directly when we really need to work with them. That’s why we should create a Personal Anthology. Then we know right where to go. It’s easy and you can start experiencing the benefits right away.
Have you already started making a Personal Anthology but it doesn’t seem to be helpful? Or making it seems stressful? Well check out these tips for overcoming common problems.
Have you been using a Personal Anthology? Share your experience in the comments. Never commented on a blog before? Now’s your chance. Your comment could help inspire someone. You can leave your comment anonymously.
Creating a Personal Anthology is extremely simple, but there are still some places we can go wrong. If this happens our Anthology may be less effective. Below are some common problems and suggestions for solving them.
As a reminder, this is the basic method:
Read the suttas on a regular basis taking them to heart as personal advice.
When you find a passage that speaks directly to your defilements or is personally very inspiring, copy it into your Personal Anthology.
In daily life, when the defilements are strong, read the suttas in your Personal Anthology as an antidote.
If you haven’t read the full article in a while, you might want to start there.
Problem: Feeling obligated to fill the book
No where in the instructions is there anything about needing to add a certain number of passages per week or fill all the pages. One passage of Dhamma can be enough to wake us up. Of course it’s unlikely that you will only have one passage, but keeping this in mind will prevent the Personal Anthology from becoming a chore or an obligation. It only matters that we capture passage when we find them.
Problem: Putting passages in that you consider important in a general sense
Truly, all the suttas are important. If the goal was to collect important suttas, then we could simply buy a complete canon and be done. You may very well want to keep a Dhamma notebook where you copy passages of doctrinal importance. No question, that is beneficial. But the principle behind the personal anthology is that there are some passages that take our breath away, touching us deeply. Passages that describe our defilements very intimately. Those are the ones we collect in the Personal Anthology. Then when our defilements are strong, we can read teachings that describes them perfectly and tells us how to remove them—this is the way we can not only overcome them but at the same time develop confidence in the Blessed One’s teachings.
Problem: Not keeping these passages in their own small book
Related to the above issue, if you are collecting these personal passages along with other Dhamma notes, it will be that much harder to find them when the need arises. And if you are traveling or on a retreat, it is less likely that you will take them with you if they are integrated into your main study notebook.
If you are resistant to putting them in their own book, or you haven’t started a book at all yet, you might want to give the quick start method a try.
Problem: Too many less powerful suttas
If you are falling into the attitude of feeling obligated to fill your Anthology, there is a chance that you may start to include too many suttas that you may simply like or find somewhat interesting. It’s good to capture them somewhere, but the idea behind the Personal Anthology is to have a ready collection of suttas that you connect with most deeply.
Problem: Thinking of your Personal Anthology as a project instead of a resource
Some people think of the Personal Anthology as a journal or a project that is going to take up time on a regular basis. This is not the case. It’s possible that you will only add a passage every few months, if that. Remember, it’s not the number of passages that matters, but that we choose them wisely and read them when the need arises.
Problem: Not reading the suttas with an eye for passages to include
If we are not habitually reading the suttas as personal advice from our fully enlightened teacher, it is unlikely that we will find the correct kinds of passages to include in our Anthology. By doing self-examination practices, such as those in the Sallekha Sutta (MN 8) we can gain a greater awareness of our main defilements. Then when the Buddha talks about those particular issues as we read the suttas we are more likely to take them to heart and want to contact them again and again.
Problem: Not using it
The last and most important step of maintaining a Personal Anthology is actually reading it when the need arises. This requires that we actually have the awareness of the arising of defilements and remember that we have the Buddha’s instructions available to overcome them.
Have you had problems creating your personal anthology? Have you overcome any of those listed here? Share your experience in the comments below. Feel free to do so anonymously.
As we read the suttas, we are always trying to see the truth of the teachings in our own lives. When we finish our practice, we can do a quick reflection to help solidify this intention.
Begin by making a quick summary in your head of the teaching you just read. It doesn’t have to be comprehensive. As you will see, it works best if it is brief and heartfelt. It can even be just one point that you found most helpful. In the text below, this summary will fill in for [X]. If you aren’t able to summarize, just use “this teaching of the Blessed One.”
Because of not knowing [X] I have been reborn again and again in this long round of samsara, creating suffering for myself and countless other beings
May my understanding of [X] grow. May I always keep this teaching of [X] in mind and live accordingly, using it to help me realize the Blessed One’s four noble truths in this very life.
May all beings have the opportunity to learn about [X] and realize the four noble truths in this very life.
Of course you can use whatever language you feel comfortable with, but the main point is to make a quick recollection of what you just read and have a sincere aspiration that you will try to put the teachings into practice. Remember, the recollection does not need to be comprehensive. Don’t get hung up on making a perfect summary. That’s not what this is about. As different things come to mind you could even change what [X] is as you go through the recollection. Focus on what you understood and found meaningful.
If you don’t feel comfortable with the language, come up with something that works for you, keeping these basics in mind:
Summarize the main points that you found valuable.
Make the aspiration to understand and live by these teachings.
Make the wish for liberation.
Cultivate thoughts of good will for all beings.
If you understand the practice of sharing merit, you may also wish to share the merit you have made through reading and reflecting on the Dhamma with all beings or specific people like your teachers and spiritual friends.
Having done this reflection it will be easy to keep in mind the purpose of reading the suttas, namely, liberation from samsara. It will also make it easier to bring the teachings to mind throughout the day.
Do you have a habit you find helpful to close your reading of the suttas? Share your experience in the comments below.
Be prepared for times when reading your regular book of suttas is difficult.
The core of a daily sutta practice is working methodically through a single book of suttas from beginning to end. Sometimes, though, obstacles may arise that can be overcome by having a backup or alternate text.
A backup text is a second book of suttas, either a canonical collection or anthology, that we have chosen in advance. By choosing this text in advance, we already have a plan in place when we are at risk of missing our daily practice. Of course missing a day or two now and then is not such a big deal, but often external obstacles come many days in a row and internal obstacles remain unless we remove them.
Here are a few cases when a backup text may be helpful:
Time is scarce: If we have committed to reading a substantial amount of text each day, such as a sutta from the Majjhima Nikaya, there may be days when time is scarce. Rather than abandoning reading completely, or just reading part of a sutta, we can read a short passage from our backup text.
Schedule change: From time to time the irregularities of life may necessitate shifting the time of day that we do our sutta practice. If we usually practice in the morning, but have to get out of the house early on a particular day, we can use our backup text at the regular time to guarantee that we get some sutta practice in if plans don’t work out to reschedule the regular practice for later.
Travel: It is certainly possible to stick with our regular text when we travel, but if our schedule will be particularly busy, it may be more reasonable to switch to a text with shorter passages that are easier to digest. Travel presents us with all sorts of interesting experiences and gives the opportunity to find new ways to apply the Dhamma to our lives. There is no need to take a vacation from the suttas when you go on vacation.
Mood:Although we should not let our mood dictate whether we do our sutta practice, we may not have the skill or discipline in that moment to overcome our resistance. In cases like this, we may be able to trick ourselves into reading with the lure of something new and different, a.k.a. our backup text. Using our personal anthology is also a good option for situations like this. After having read a bit, we may even be able to arouse the energy to do our regular reading.
Aversion: Sometimes the hindrance of aversion may arise towards our main text. Ideally, we should work directly to overcome this hindrance through recollecting the benefits we have received from learning the Dhamma, what a rare opportunity we have to hear the Blessed One’s teaching, etc., etc. But if that is not successful, having a backup text to turn to in those situations will keep our practice on track. Again, this is a great time to use our personal anthology. When the aversion has passed, we can return to out main text with new eyes.
What makes a good backup text?
A canonical text with short and inspirational suttas is ideal, such as the Dhammapada or Itivuttaka. The Theragatha and Therigatha are also good because in these verses arahant monks and nuns often speak of their own difficulties in the training.
Chanting/pirit books that include translations of popular suttas also work well for several reasons: the texts are usually uplifting and we may have positive memories of using them when doing puja with others.
Whatever you choose, it should be a book of suttas, not a regular book. It may be tempting to think that you need a “break” from suttas, but there is such a variety of material in the canon, it’s much more beneficial to try a different genre within the Sutta Pitaka.
Consider having a copy of your backup text on a mobile device. Often the situations when the backup text is necessary is when we are away from home, so if we have a text on a device we always have with us, we can be sure to have a text available when time does present itself.
Advantages/benefits of having a backup text:
Helps maintain continuity of practice
Removes the burden of decision-making when we are already presented with an unusual or stressful situation
Gives an opportunity for variety
There may be unexpected connections between the main text and the backup text. This often has an energizing effect.
It’s still a good idea to move methodically from beginning to end of our backup text, just like we work through our main text. Then we can start again at the beginning when we finish.
Have you used a book of suttas as a backup text? How was it helpful? What did you use? You can leave your thoughts in the comments below. (anonymously if you prefer) Your feed back can help all of us in our practice.
Although it is recommended that you do your sutta reading practice from a book and not from the computer, using an e-book reader in some circumstances might work as well as a paper book.
For the purpose of these recommendations, an e-book reader refers to a device that is dedicated to just reading books, such as a Kindle or a Nook. It’s true that you can read e-books on an iPad, iPod, Blackberry, or cell phone, but all of those devices are similar to computers in their connectedness and potential for distraction. Of course, in a pinch, better to read from one of those than nothing at all.
If you don’t already have an e-book reader, then by all means, just stick with paper books. If you begin to do sutta study as well as sutta practice, you will need to work from paper books.
Benefits of using an e-book reader
E-books are hard to navigate. They are really designed for people reading novels, which is always done one page after another. This is, in fact, the way we approach the text as a reading practice, not wanting to get distracted by flipping around here and there.
They are light weight, so if you are walking back and forth when you are reading it is quite convenient.
They are extremely portable, so you can easily take it with you and keep up your practice when traveling.
You can potentially download your text and start right away.
A growing number of texts are available for free.
Checking the hyper-linked footnotes is quick so it doesn’t pull you away from the text for very long.
Some e-book readers have a text-to-speech function that might be helpful if the hindrances are strong. Of course, the reading will be mechanized and is no substitute for listening to actual recordings of the suttas.
Some e-book reading devices allow you to highlight passages and later transfer them to another document. This works well if you do feel compelled to take notes.
You can increase the text size. This is a general quality of all e-book readers but worth mentioning none the less.
E-book readers usually have a built in dictionary. This is beneficial as translators are often forced to use somewhat uncommon English words.
Disadvantages of using an e-book reader
Frequently (especially in the Wisdom Publications Nikaya editions) passages that appear in multiple suttas are left out with a remark such as “as Sutta 4, §27”. It is quite cumbersome, as noted above, to navigate to that passage involving potentially dozens of page turn clicks. It is especially important for the first three or four times we are reading a book to read those missing parts.
Even within a sutta, repetitions are frequently left out and it is not as easy to read them back in as it would be in a paper book.
When a note refers to a previous note, there is usually no hyper link from the footnote itself so looking it up is near impossible.
It is impossible, without lots of clicking, to determine how long a sutta is or how much you have left to read. If you have to modify your reading order slightly to accommodate your daily schedule, this would be very hard in a book like the Middle Length Discourses of the Buddha.
Unless you have highlighted it, it is nearly impossible to flip back through suttas previously read to find a passage.
You loose the physical reminder of the book in your life. When you have a real book sitting somewhere special in your house you will see it and remember your practice.
You loose the physical memory trigger of where a sutta or passage is located in the book. Because the idea is to work with a text over a lifetime, when you work with a paper book eventually you will have a sense of where a sutta is located, or even where an important passage falls on the page. With an e-book that is not so easy to do. This may be offset by the ability to do a word search if you can remember the exact word used and it doesn’t appear hundreds of times.
Because of the extreme difficulty in navigation to find elided(condensed) text, people just starting out may want to use e-books only as a backup, especially for the Wisdom Publication editions. If you are working with a book that has smaller suttas, such as the Dhammapada or the Udana, this may not be so much of an issue. Similar with an anthology such as In the Words of the Buddha. And having an e-book version of your text as a backup for when you travel is very convenient.
For practice, a paper book is perfect. So if you don’t already have an e-book reader, just stick with the paper versions.
If you do use an e-book reader for your practice, you may want to consider trying the Don’t Break the Chain tool to have a physical reminder of your commitment and history.
The Dhammapada is an excellent text for a daily sutta practice. The verses are packed with material for contemplation as well as implementation. The reading can usually be done in as little as five minutes a day plus as much reflection time as you are able to give. If you do not have an established sutta practice, this is a great text to begin with both because of the breadth and depth of the teaching as well as being very accessible. It is also very easy to commit to reading one chapter a day and develop this habit and hunger for the suttas.
Choosing a translation
If you are a Theravada Buddhist, it is important to use a translation of the Dhammapada that accurately reflects Theravada doctrine. Because of the pithy language of the original Pali text, it is easy for a translator from a non-Buddhist tradition to subtly insert concepts that are incompatible with the Dhamma. Be careful of books called “versions” or “renderings” as they sometimes play fast and loose with important concepts.
The following are good translations to use in terms of adhering to Theravada teachings:
All three are available on-line in some form but, as always, try to work directly from a book for your daily practice. To get a feel for which translation you like, read the same chapter in each one and pick the one that is most appealing. They are all good so there is no need to spend too much time laboring over your decision. Better just to get started. By reading a chapter every day you will be able to complete the book in less than a month so after several cycles of a single translation you can always try another one. If you stick with your favorite over several years you will begin to memorize important verses simply by repeated contact.
The easiest practice is to read one chapter per day. This has several advantages:
You will always have time to do this practice. (See the 2nd P) The only reason to miss a day is if you forget. There is always five minutes to read the Dhamma, no matter what your life is like.
There will always be at least one verse that you understand and connect with. In this way you will always have something to contemplate.
You can read the entire Dhammapada in less than a month, fourteen times in one year.
The last chapter is about twice as long as the rest, so you may want to split that one and read it over two days.
After having done several cycles with one chapter a day, you may want to try reading the same chapter each day for a week. This will allow you to work more deeply with the verses. In this way you will read it a total of seven times in six months.
You could also simply read until you find a verse that strikes you and then contemplate on it for some time. Mark where you stopped with a post-it flag and pick up there the next day. In this way you will be sure to cover everything eventually.
Make it your story
The ancient commentaries contain a record of the events that lead the Buddha to utter each verse. These are an excellent source of inspiration and understanding.
For a sutta practice, however, it is beneficial to imagine how the Buddha might have uttered these verses as a result of events in our own lives. Can you remember a time when you were caught in an argument, causing much suffering for yourself and other people? How would it have been for the Buddha to have appeared and uttered verse number 6:
6. There are those who do not realize that one day we all must die. But those who do realize this settle their quarrels. A. Buddharakkhita, trans.
Imagine what it would have been like to hear the teachings in that moment. This is how we make the suttas come alive. When we do this, it will be easier to remember to bring these teachings to mind the next time a dispute arises.
Keep it a sutta practice
The Dhammapada is also an excellent text for deeper textual study, Pali language study, and even comparing different translations. However, during your designated practice time, try to work with the text on a personal, experiential level. To this end it is beneficial to:
Stick with a single translation at a time, at least for a year. The translations listed above will be useful to illuminate areas for personal cultivation and reflection.
Just read the text and not the background stories at least for the first three or four cycles.
Focus on implementation not interpretation.
As you are reading you will come across many passages that talk about arahants, fully enlightened beings. This may not always be obvious because the language used is generally non-technical. But it may be clear that it is talking about someone who has reached a high level of perfection. We have to use these verses to lift up our hearts, fill them with happiness knowing that such a state is possible, and that the path leading to that state was taught by the Blessed One. These are our heroes and we need to get to know their qualities very personally.
As with any sutta practice, try to connect it with a regular daily activity. Really commit to reading every day. This will give you a lot of energy for your understanding and keep the Dhamma constantly in your life. Consider using the Don’t Break the Chain technique. And remember this can be a perpetual practice, so always begin again.
Some of these verses will surely end up in your Personal Anthology. And even if you haven’t started a Personal anthology, you can easily use the Almost Anthology technique with the Dhammapada, simply flagging verses as you find them.
As a great religious classic and the chief spiritual testament of early Buddhism, the Dhammapada cannot be gauged in its true value by a single reading, even if that reading is done carefully and reverentially. It yields its riches only through repeated study, sustained reflection, and most importantly, through the application of its principles to daily life. Thence it might be suggested to the reader in search of spiritual guidance that the Dhammapada be used as a manual for contemplation. After his initial reading, he would do well to read several verses or even a whole chapter every day, slowly and carefully, relishing the words. He should reflect on the meaning of each verse deeply and thoroughly, investigate its relevance to his life, and apply it as a guide to conduct. If this is done repeatedly, with patience and perseverance, it is certain that the Dhammapada will confer upon his life a new meaning and sense of purpose. Infusing him with hope and inspiration, gradually it will lead him to discover a freedom and happiness far greater than anything the world can offer.
First and foremost, we must establish a practice with the suttas that is pragmatic, applying the teachings to our own lives. It is not enough to merely read the suttas. We must relate these teachings to our lives directly at the very moment we are reading the words. Then as we go about our day the teachings will naturally come to mind and we will continue to apply them to our experiences. When we read about defilements of the mind, we must ask ourselves if they are present in our own minds. If so, we must see the danger directly and put into practice the teachings that will help remove them. When we read about wholesome qualities we have developed already, we must rejoice in this merit.
When our focus is on putting the teachings into practice — whatever small part we understand — our faith in the enlightenment of the Buddha will grow. And we won’t be obsessed and depressed by not understanding everything we read because we see for ourselves how beneficial even the smallest bit of Dhamma is.
2. Possible Practice
We must make sure that the practice we choose is possible. We can do this by choosing a text that is both suitable for our knowledge level as well as suitable for the amount of time that we can realistically dedicate on a daily basis. It may be good to start with a practice that only takes a few minutes each day, such as reading a chapter from the Dhammapada or a single sutta from the Itivuttaka. These texts are both suitable for beginners as well as possible to do in about five minutes. By establishing a practice that is totally possible, we painlessly build up the habit and begin to see directly the benefit of encountering the suttas every single day. It’s hard to imagine anyone not having five minutes each day to dedicate to experiencing the suttas.
3. Patient Practice
The Dhamma is both subtle and profound. We must be patient as we read, not getting discouraged if we come across passages that we do not understand. In fact, we can surely expect to read things that we do not understand completely. The skill to develop is the ability to focus our attention on the parts we do understand and put those into practice. As we put what we do understand into practice, our wisdom and faith will grow. If we are patient, understanding will come with time.
4. Persistent Practice
We get the most benefit from reading the suttas when we do it every day or nearly every day. Far better to read for only five minutes a day than to read for a half an hour once a week. If our life situation changes and we become more busy, we need to reevaluate how much time we can give to the practice and perhaps shift to a practice that takes less time. But it is essential that when our life gets crazy we continue to engage with the teachings.
5. Perpetual Practice
It is important to see our relationship with the suttas as an ongoing one. They are not something that we read once and are done with. Reading the suttas every day is a habit that can bring benefits as long as our lives last. As our wisdom grows, we will understand more and more. But we need to be engaged with the teachings over the long term to see this benefit. When you finish a book, begin again the very next day.
There is a very simple motivational technique that has become popular on the internet called “Don’t Break the Chain,” and it is perfectly suited for a daily sutta reading practice.
You take a one year calendar, either poster size or a single sheet (see below for sources) and you mark an X each day you do your sutta reading practice, however much you have committed to do. You can also write the number of the sutta you read. In this way you start to make a chain of days that you have done your practice. Then you Don’t Break the Chain.
That’s it. Could not be any simpler. It doesn’t add more than 10 seconds to your practice time. But here’s what it does. It gives you a tangible indicator of what you are doing. Every day you are bringing the Blessed One’s teachings into your life. On days when the hindrances are strong and the joy of reading the suttas is not enough to motivate you, the satisfaction of knowing that you have this unbroken practice might be enough to help you pull out your main text or your backup text and practice for a few minutes. Then before you know it, you haven’t broken the chain. Hindrances overcome for one more day, and you make your X.
Any time we spend with the teachings of the Blessed One is beneficial. And this unbroken connection, day after day, is especially beneficial. We may need the teachings the most on those very days that we don’t think we have enough time to read. And making daily contact keeps things familiar and in the front of our mind.
Post the calendar in a prominent place in your home. That way if you haven’t been able to link your practice to a regular daily activity, or if your schedule gets disrupted, you will have a reminder. When you travel, take your text and your calendar with you. And Don’t Break the Chain.
If you have a strong commitment and the proper attitude, it doesn’t matter so much what text you choose to work with. While you are beginning to develop the proper attitude and commitment, you may want to take the following into consideration. See which section describes your experience.
Little to no experience with the Dhamma:
You’ve heard about Buddhism, but don’t know much about it. What better place to start your experience of Buddhism that to read exactly what the Buddha said? Almost all the books of suttas published today contain good introductions that will give you what you need to start reading the suttas right away.
The Dhammapada and the Itivuttaka are traditional collections that will give you a good sense of the style of the canon. There is a lot of variety in these two texts, so it is easy to stay engaged. And they are both available to download and print out right now.
The anthology Merit, by Ajahn Thanissaro, starts with suttas the cover basic concepts and builds up to suttas that explain merit all the way to the attaining of Nibbana. This is available free on request from Metta Forest Monastery.
You are familiar with basic Buddhist concepts. You may have read lots of books about Buddhism, but have not read a complete collection of the suttas themselves. You are more than ready to jump right in. If you are committed and have a skillful attitude, any of the texts listed on this site could work for you. Below are some to consider.
Ajahn Thanissaro’s anthology from the Majjhima Nikaya found in Handful of Leaves Volume 1 will expose you to lots of important suttas.
Lots of experience:
You’ve read some suttas already. You are comfortable with Pali words. There’s really no limit to the texts you could work with. Just develop a skillful attitude and make a firm commitment to read from your chosen text every day.
The complete translation of The Middle Length Discourses is a wonderful text to establish yourself in. You will gain a realistic sense of the breadth and depth of the Buddha’s teachings.
If you are already familiar with many of the main themes in the Dhamma, the Samyutta Nikaya will give you a detailed analysis of important topics such as the five aggregates, dependent origination, the six sense bases, etc. Committing to read from this book for 15-30 minutes a day would work well.
Don’t forget about the books in the Khuddaka Nikaya such as the Dhammapada, the Itivuttaka, and the Udana. These work very well as a sutta (or chapter) a day practice and could even be done in addition to one of the texts above.
And no matter what your experience level, be sure to start your personal anthology right away.
Majjhima Nikaya, One sutta per day, no more. You may want to first read suttas 21-30, then 11-20, then 1-10. You may want to consider repeating this cycle of the first 30 one or two times before continuing with the rest of the book. This will give you an excellent foundation for all other practice with the suttas. Consider using one of the shorter anthologies above as a backup plan for days when you have limited time for practice.