{ "id": "the-buddhas-life", "languageCodes": [ "en", "pi" ], "languageNotes": { "en": "New explanatory chapters: editorial commentary · source readings: Bhikkhu Sujato", "pi": "Primary readings only · no fabricated Pāli for editorial prose" }, "chapters": [ { "id": "life-preface", "title": "About this source-guided life", "units": [ { "id": "life-preface-1", "kind": "text", "text": { "en": "The Buddha’s Life is a book-length source reader: ten new explanatory chapters followed by the complete supplied primary readings relevant to them. Historical interpretation, traditional narrative and contemporary reflection remain distinguishable. It does not invent dates, conversations or research findings." }, "links": [] }, { "id": "life-preface-2", "kind": "text", "text": { "en": "Editorial commentary and source notes. Independent scholarly or Sangha review has not been completed." }, "links": [] }, { "id": "life-preface-3", "kind": "text", "text": { "en": "Some source readings preserve abbreviated repetitions. A complete supplied source file is not the same as a reconstructed expanded text. References point to their original editions." }, "links": [] } ] }, { "id": "life-1", "title": "1 · How to read a life preserved in teachings", "units": [ { "id": "life-1-1", "kind": "text", "text": { "en": "The Buddha’s life comes to us through communities that remembered, recited, interpreted and practised his teaching. A modern biography often begins with a birth certificate and finishes with a verified chronology. Our earliest Buddhist discourses are doing something different. They introduce a memory of the Buddha’s life because that memory helps to teach: how a search began, why an experiment failed, what liberation means, or how a community should continue after its teacher dies." }, "links": [] }, { "id": "life-1-2", "kind": "text", "text": { "en": "This book follows that evidence without pretending that all its parts form a contemporary diary. Each chapter gives an editorial introduction and then lets a complete supplied source reading speak in its own voice. The English readings are Bhikkhu Sujato’s published translations; Pāli remains selectable alongside them. Source abbreviations stay visible. Commentary in this book is newly written, editorial explanation, not another discourse spoken by the Buddha." }, "links": [] }, { "id": "life-1-3", "kind": "text", "text": { "en": "Anālayo’s 2021 study of the pre-awakening practices stresses that the early discourses do not provide a comprehensive biography. Biographical material is distributed across teachings and serves their doctrinal purposes. That observation guides our method: join the sources carefully, identify interpretation, and resist filling a gap with a vivid invention." }, "links": [] }, { "id": "life-1-4", "kind": "text", "text": { "en": "The Noble Quest, MN 26, makes a particularly useful doorway. It distinguishes searching among things subject to ageing, illness and death from searching for freedom from that predicament. The account does not ask the reader simply to admire a remarkable person. It asks what kind of happiness is worth seeking. As you read, notice when the speaker recounts an event and when he explains its significance. Those are related, but they are not the same kind of statement." }, "links": [] }, { "id": "life-1-5", "kind": "text", "text": { "en": "We use the name Gotama in Pāli contexts and acknowledge the familiar Sanskrit form Gautama. Śākyamuni means the sage associated with the Śākya people. A spelling difference does not identify a different Buddha. Equally, familiar names should not encourage us to flatten Pāli, Chinese and Tibetan traditions into one textual edition. Their biographies and emphases need to be read on their own terms." }, "links": [] }, { "id": "life-1-6", "kind": "text", "text": { "en": "For study: What does this discourse consider an unsatisfactory search? Which details does the narrator supply, and which questions would a modern biographer still be unable to answer? Keep those unanswered questions visible. A respectful reading can admit uncertainty without losing its practical direction." }, "links": [ { "text": "Anālayo, Bhikkhu (2021). The Buddha’s Pre-awakening Practices and Their Mindful Transformation. Mindfulness.", "url": "https://doi.org/10.1007/s12671-021-01646-0" }, { "text": "MN26 · complete primary source", "url": "/texts/mn26/sc-2026-09-23" } ] } ] }, { "id": "mn26", "title": "MN26: The Noble Quest", "file": "/canon/2026-09-23/mn26.json", "sourceUrl": "https://suttacentral.net/mn26/en/sujato" }, { "id": "life-2", "title": "2 · Birth, wonder and the language of reverence", "units": [ { "id": "life-2-1", "kind": "text", "text": { "en": "Buddhist birth narratives are often encountered first in a painting, a Vesak tableau or a children’s lesson. Their extraordinary events express the significance of the Buddha’s appearance in the world. MN 123 preserves a discourse in which Ānanda recounts remarkable qualities associated with the bodhisatta. Reading that text is different from claiming that every event it describes has been independently established by a historian." }, "links": [] }, { "id": "life-2-2", "kind": "text", "text": { "en": "Here the distinction between a source claim and an editorial claim matters. We can accurately say that this discourse narrates mindful rebirth, a remarkable gestation and birth, and other wonders. We should not turn that into the statement that modern research has verified those wonders. Nor is it necessary to mock a devotional narrative because it does not function like a scientific report. Its literary and religious work deserves to be understood." }, "links": [] }, { "id": "life-2-3", "kind": "text", "text": { "en": "The text’s ending gives the reader an especially useful turn. Alongside its extraordinary material, it foregrounds awareness of experience. This makes room for a reflective question: when we remember the Buddha, do we attend only to what seems beyond ordinary reach, or also to the quality of attention that practice invites us to develop? That question is our editorial reflection, not a replacement for the source’s full account." }, "links": [] }, { "id": "life-2-4", "kind": "text", "text": { "en": "A festival setting may combine readings from several sources with local music, offerings and community customs. Such a programme can be meaningful while remaining a later arrangement. This edition therefore does not describe one modern ceremony as the exact ceremony of ancient India. It also avoids assigning a precise modern-calendar birthday or an uncontested birth year. Neither is needed to read the source responsibly." }, "links": [] }, { "id": "life-2-5", "kind": "text", "text": { "en": "For study: Identify one passage that expresses reverence and one that points towards a quality to cultivate. How would you introduce each passage to a child, a practising Buddhist and a visitor with no Buddhist background, while remaining clear about what the text actually says?" }, "links": [ { "text": "MN123 · complete primary source", "url": "/texts/mn123/sc-2026-09-23" } ] } ] }, { "id": "mn123", "title": "MN123: Incredible and Amazing", "file": "/canon/2026-09-23/mn123.json", "sourceUrl": "https://suttacentral.net/mn123/en/sujato" }, { "id": "life-3", "title": "3 · Leaving home and reconsidering the search", "units": [ { "id": "life-3-1", "kind": "text", "text": { "en": "The familiar story of leaving the palace is more elaborate than every individual early discourse that touches on the departure. In MN 26, already reproduced in Chapter 1, the future Buddha describes going forth while young, against the wishes of grieving parents. That is a strong enough scene without adding unverified dialogue, invented private thoughts or cinematic details from a different literary witness." }, "links": [] }, { "id": "life-3-2", "kind": "text", "text": { "en": "The account then moves to teachers and attainments. The future Buddha learns from Āḷāra Kālāma and from Uddaka Rāmaputta, masters what is offered, and finds it insufficient for the end he seeks. The lesson is not that learning from others was useless. The narrative portrays serious learning followed by a careful assessment of its limits. Gratitude for a teacher and recognition that a method has not solved a particular problem can coexist." }, "links": [] }, { "id": "life-3-3", "kind": "text", "text": { "en": "For a contemporary student, that distinction is useful. Changing direction need not mean despising an earlier education. But it also should not become a romantic excuse to abandon every demanding task. The relevant question is specific: what is the aim, what does this practice actually achieve, and what remains unresolved? This is an application offered by the present book, not a claim that an ancient ascetic was discussing modern career planning." }, "links": [] }, { "id": "life-3-4", "kind": "text", "text": { "en": "The departure also carries a cost for a household. Buddhist readers need not erase the people who remain behind in order to honour renunciation. A source-guided biography can notice tension rather than force every scene into an uncomplicated lesson. Monastic going forth and the responsibilities of lay life are distinct paths of conduct within a wider community. This chapter does not instruct readers to neglect dependants or imitate a narrative without considering their actual obligations." }, "links": [] }, { "id": "life-3-5", "kind": "text", "text": { "en": "For study: Return to MN 26. What was mastered under each teacher, and why did the narrator continue searching? Write an answer using only what this source supplies. Then label any personal application separately. That small discipline helps prevent a life story from becoming a screen for whatever lesson we already wanted to teach." }, "links": [] } ] }, { "id": "life-4", "title": "4 · Austerity and the courage to change course", "units": [ { "id": "life-4-1", "kind": "text", "text": { "en": "MN 36 gives an extended account of difficult practices pursued before awakening. Its descriptions of forceful restraint and severe bodily deprivation are not presented here as exercises for a reader to attempt. They belong to a narrative about testing a course and recognising its failure to bring the intended liberation. The turning point matters as much as the endurance." }, "links": [] }, { "id": "life-4-2", "kind": "text", "text": { "en": "The discourse recalls an earlier experience of collectedness and asks whether that might be the path. It also distinguishes pleasure connected with unwholesome states from the pleasure of concentration. This is a more careful distinction than either ‘pleasure is always bad’ or ‘whatever feels pleasant must be right’. In the narrative, giving up an ineffective austerity is part of discernment, not a collapse of commitment." }, "links": [] }, { "id": "life-4-3", "kind": "text", "text": { "en": "A familiar modern mistake is to measure sincerity by exhaustion. The most tired volunteer must be the most generous; the student who sleeps least must be the most devoted; the meditator in the most pain must be progressing fastest. None of these conclusions follows automatically. This book’s practical inference is modest: assess the quality and consequences of an effort, rather than treating suffering itself as a certificate of wisdom." }, "links": [] }, { "id": "life-4-4", "kind": "text", "text": { "en": "Anālayo’s comparative study in 2021 examines how the pre-awakening practices are transformed rather than simply carried forward unchanged. In our reading, that is a reason to distinguish the narrative’s unsuccessful experiments from the training it commends. We do not use biography as permission to prescribe deprivation." }, "links": [] }, { "id": "life-4-5", "kind": "text", "text": { "en": "For study: Mark the passage where the direction changes. What kind of pleasure is reconsidered? What evidence in the text distinguishes determination from self-punishment? Read the answer in context, including what precedes and follows it." }, "links": [ { "text": "Anālayo, Bhikkhu (2021). The Buddha’s Pre-awakening Practices and Their Mindful Transformation. Mindfulness.", "url": "https://doi.org/10.1007/s12671-021-01646-0" }, { "text": "MN36 · complete primary source", "url": "/texts/mn36/sc-2026-09-23" } ] } ] }, { "id": "mn36", "title": "MN36: The Longer Discourse With Saccaka", "file": "/canon/2026-09-23/mn36.json", "sourceUrl": "https://suttacentral.net/mn36/en/sujato" }, { "id": "life-5", "title": "5 · Awakening: testimony and interpretation", "units": [ { "id": "life-5-1", "kind": "text", "text": { "en": "Accounts of awakening describe a transformation that Buddhist traditions treat as decisive. They also describe that transformation through inherited language, patterns and teaching purposes. MN 4 connects fear, solitude, ethical integrity, collectedness and the knowledges associated with awakening. It is a discourse offered to a brahmin interlocutor, not a laboratory record or an invitation to claim equivalent attainments after a striking experience." }, "links": [] }, { "id": "life-5-2", "kind": "text", "text": { "en": "Anālayo’s 2021 comparative article argues that differing descriptions of liberating insight need not automatically be read as incompatible theories. He examines parallel early accounts and considers how the four truths can express the significance of liberation. This is a scholarly argument within a debate, not proof that every tension between Buddhist sources has disappeared." }, "links": [] }, { "id": "life-5-3", "kind": "text", "text": { "en": "For the reader, a helpful discipline is to keep three levels distinct. First, there is what a text reports. Second, there is how a scholar interprets relationships between reports. Third, there is what a practitioner understands from present experience. These levels may inform one another, but replacing the first two with personal certainty makes historical claims too easy; replacing practice with historical argument misses the text’s practical concern." }, "links": [] }, { "id": "life-5-4", "kind": "text", "text": { "en": "The account’s treatment of fear is also ethically situated. It is not a generic promise that a person who meditates will never be frightened. Questions of conduct and intention are woven into the conditions under which the narrator approaches solitude. We can notice that relationship without converting the discourse into a diagnosis of someone else’s anxiety or into a guarantee of safety." }, "links": [] }, { "id": "life-5-5", "kind": "text", "text": { "en": "For study: Which qualities prepare the mind in this account? How does the narrative distinguish knowing about suffering from the knowledge associated with its ending? If a passage is difficult, record the difficulty rather than replacing it with a confident modern slogan." }, "links": [ { "text": "Anālayo, Bhikkhu (2021). The Buddha’s Awakening. Mindfulness 12, 2141–2148.", "url": "https://doi.org/10.1007/s12671-021-01649-x" }, { "text": "MN4 · complete primary source", "url": "/texts/mn4/sc-2026-09-23" } ] } ] }, { "id": "mn4", "title": "MN4: Fear and Dread", "file": "/canon/2026-09-23/mn4.json", "sourceUrl": "https://suttacentral.net/mn4/en/sujato" }, { "id": "life-6", "title": "6 · Teaching the middle way", "units": [ { "id": "life-6-1", "kind": "text", "text": { "en": "The discourse on setting the wheel of Dhamma in motion, SN 56.11, is a central Buddhist account of teaching the path after awakening. It rejects two extremes and presents the noble eightfold path. The middle way here is a particular discipline of understanding, intention, speech, action, livelihood, effort, mindfulness and concentration. It is not the rule that the correct answer to every dispute must lie halfway between two opinions." }, "links": [] }, { "id": "life-6-2", "kind": "text", "text": { "en": "The four truths are paired with tasks: suffering is to be understood, its origin abandoned, cessation realised and the path developed. The distinction matters. A person can memorise a list while leaving its tasks untouched. A community can also repeat Buddhist vocabulary while organising its behaviour around rivalry and appearance. The source invites a more searching measure of practice." }, "links": [] }, { "id": "life-6-3", "kind": "text", "text": { "en": "SN 22.59 approaches experience through the aggregates and the characteristic of not-self. Readers should follow the actual reasoning, rather than reducing it to the claim that people do not exist or that responsibility does not matter. The discourse examines what is changeable, vulnerable and not subject to the command we might wish to exercise. Its movement is towards dispassion and liberation." }, "links": [] }, { "id": "life-6-4", "kind": "text", "text": { "en": "Both readings remain in their source translation. The shorter repetitions visible in the supplied edition are not silently rewritten. A chanting group needing every repeated formula spoken in full should consult an authorised expanded liturgical edition. A study reader and a service book can support each other, but their editorial requirements are not identical." }, "links": [] }, { "id": "life-6-5", "kind": "text", "text": { "en": "For study: Choose one factor of the eightfold path and one task associated with a truth. How would you recognise an opportunity to practise each today? Keep the answer concrete enough to observe, and avoid treating a single good day as a claim to spiritual attainment." }, "links": [ { "text": "SN56.11 · complete primary source", "url": "/texts/sn56.11/sc-2026-09-23" }, { "text": "SN22.59 · complete primary source", "url": "/texts/sn22.59/sc-2026-09-23" } ] } ] }, { "id": "sn56.11", "title": "SN56.11: Rolling Forth the Wheel of Dhamma", "file": "/canon/2026-09-23/sn56.11.json", "sourceUrl": "https://suttacentral.net/sn56.11/en/sujato" }, { "id": "sn22.59", "title": "SN22.59: The Characteristic of Not-Self", "file": "/canon/2026-09-23/sn22.59.json", "sourceUrl": "https://suttacentral.net/sn22.59/en/sujato" }, { "id": "life-7", "title": "7 · A teacher in relationship", "units": [ { "id": "life-7-1", "kind": "text", "text": { "en": "The Buddha of the discourses speaks with people in particular situations. Advice to Rāhula in MN 61 offers a discipline of examining action before, during and after it, with attention to harm to oneself and others. The image of a mirror turns reflection into something more demanding than feeling pleased with an intention. Consequences and honest acknowledgement matter." }, "links": [] }, { "id": "life-7-2", "kind": "text", "text": { "en": "MN 58 treats speech through distinctions involving truth, benefit, reception and timing. A truthful statement is not automatically beneficial simply because it is true, and a beneficial statement is not automatically welcome. This is useful for families, teaching teams and temple committees precisely because those settings contain real disagreements. The goal is not a performance of being agreeable. It is speech disciplined by truthfulness, care and appropriate occasion." }, "links": [] }, { "id": "life-7-3", "kind": "text", "text": { "en": "In telling the Buddha’s life, these encounters should not be treated as decorative anecdotes between the major milestones. They show what the teaching looks like when communicated. Attention moves from a heroic individual to the patient work of explanation, correction and training. The existence of many interlocutors also reminds us that the community is more than one voice." }, "links": [] }, { "id": "life-7-4", "kind": "text", "text": { "en": "Our contemporary application is an editorial proposal: when a mistake occurs, first establish what happened, then decide what repair is possible, and then adjust the conditions that made repetition likely. An apology should not be used to hurry the harmed person into forgiveness. A Buddhist vocabulary is most useful when it makes responsibility clearer rather than shielding the speaker from it." }, "links": [] }, { "id": "life-7-5", "kind": "text", "text": { "en": "For study: Compare the examination of bodily, verbal and mental action in MN 61. Then read the speech criteria in MN 58. Which criterion are you most likely to overlook when you are sure that you are right?" }, "links": [ { "text": "MN61 · complete primary source", "url": "/texts/mn61/sc-2026-09-23" }, { "text": "MN58 · complete primary source", "url": "/texts/mn58/sc-2026-09-23" } ] } ] }, { "id": "mn61", "title": "MN61: Advice to Rāhula at Ambalaṭṭhika", "file": "/canon/2026-09-23/mn61.json", "sourceUrl": "https://suttacentral.net/mn61/en/sujato" }, { "id": "mn58", "title": "MN58: With Prince Abhaya", "file": "/canon/2026-09-23/mn58.json", "sourceUrl": "https://suttacentral.net/mn58/en/sujato" }, { "id": "life-8", "title": "8 · Women, disciples and the community’s memory", "units": [ { "id": "life-8-1", "kind": "text", "text": { "en": "A life of the Buddha that mentions women only as relatives or donors gives an incomplete picture of the community preserved in Buddhist literature. AN 8.51 recounts Mahāpajāpati Gotamī’s request for going forth and Ānanda’s intervention. The account includes unequal rules and difficult claims. This edition retains them rather than silently editing the source into the language a present-day institution might prefer." }, "links": [] }, { "id": "life-8-2", "kind": "text", "text": { "en": "Retaining a source does not oblige an editor to treat every detail as a settled historical fact or a timeless explanation of every contemporary ordination question. Establishing the textual history of monastic rules requires comparison across Vinaya traditions and competent scholarship. This introductory book does not claim to resolve that work through a single narrative." }, "links": [] }, { "id": "life-8-3", "kind": "text", "text": { "en": "The Therīgāthā supplies another kind of witness: verses attributed to senior nuns. The selected reading associated with the students of Paṭācārā speaks in the setting of loss and release. It should be encountered as a complete poem in its collection, not merely mined for a sentence to tell a bereaved person to stop crying. The pastoral use of a text requires attention to the living listener." }, "links": [] }, { "id": "life-8-4", "kind": "text", "text": { "en": "Reading different voices changes the shape of a biography. We see a community carrying, interpreting and practising the teaching, rather than an audience existing only to confirm its founder’s greatness. Lay supporters, renunciants, women and men appear with different capacities and circumstances. A responsible account makes room for those differences without inventing a modern equality that every source consistently articulates." }, "links": [] }, { "id": "life-8-5", "kind": "text", "text": { "en": "For study: What does AN 8.51 explicitly acknowledge about women’s capacity for awakening? What other structures in the same account create tension for a modern reader? Write both observations down. Then let the nuns’ verses stand as testimony in their own right." }, "links": [ { "text": "AN8.51 · complete primary source", "url": "/texts/an8.51/sc-2026-09-23" }, { "text": "THIG6.1 · complete primary source", "url": "/texts/thig6.1/sc-2026-09-23" } ] } ] }, { "id": "an8.51", "title": "AN8.51: With Gotamī", "file": "/canon/2026-09-23/an8.51.json", "sourceUrl": "https://suttacentral.net/an8.51/en/sujato" }, { "id": "thig6.1", "title": "THIG6.1: Five Hundred Students of Paṭācārā", "file": "/canon/2026-09-23/thig6.1.json", "sourceUrl": "https://suttacentral.net/thig6.1/en/sujato" }, { "id": "life-9", "title": "9 · Conduct beyond inherited status", "units": [ { "id": "life-9-1", "kind": "text", "text": { "en": "MN 98 stages a dispute about how one becomes a brahmin. Its teaching redirects attention from inherited classification towards conduct and accomplishment. That challenge should be read in its own language and social setting. It is not necessary to pretend that the text is a modern constitutional document in order to recognise the force of its ethical reorientation." }, "links": [] }, { "id": "life-9-2", "kind": "text", "text": { "en": "MN 86, the discourse with Aṅgulimāla, presents a more unsettling transformation. A person associated with grave violence enters the path. The narrative does not make his previous victims disappear, and it does not make change a substitute for consequences. It asks readers to consider both the possibility of transformation and the seriousness of harmful action." }, "links": [] }, { "id": "life-9-3", "kind": "text", "text": { "en": "A contemporary community can misuse either side. If it defines people forever by one past act, it may obstruct genuine change. If it uses a conversion story to demand immediate trust, it may expose others to renewed harm. Our editorial application is to separate goodwill from access: wishing someone freedom from harmful conduct does not require returning them to a position of authority, removing safeguards or silencing a complaint." }, "links": [] }, { "id": "life-9-4", "kind": "text", "text": { "en": "The Buddha’s life is often described through meetings that interrupt an established social script. In these two readings, birth is not the final moral measure and a violent past is not presented as the only imaginable future. Neither point authorises careless historical generalisation. The particular words and narrative consequences remain the best place to begin." }, "links": [] }, { "id": "life-9-5", "kind": "text", "text": { "en": "For study: Find the criteria the texts use to evaluate a person. Which are observable in conduct, and which are labels assigned by others? How could a community leave room for transformation while continuing to protect those affected by harm?" }, "links": [ { "text": "MN98 · complete primary source", "url": "/texts/mn98/sc-2026-09-23" }, { "text": "MN86 · complete primary source", "url": "/texts/mn86/sc-2026-09-23" } ] } ] }, { "id": "mn98", "title": "MN98: With Vāseṭṭha", "file": "/canon/2026-09-23/mn98.json", "sourceUrl": "https://suttacentral.net/mn98/en/sujato" }, { "id": "mn86", "title": "MN86: With Aṅgulimāla", "file": "/canon/2026-09-23/mn86.json", "sourceUrl": "https://suttacentral.net/mn86/en/sujato" }, { "id": "life-10", "title": "10 · The final journey and what remains", "units": [ { "id": "life-10-1", "kind": "text", "text": { "en": "DN 16 is an extended account of the Buddha’s last journey, final instructions, death and the events that follow. It includes travel, illness, conversations, communal concerns, ritual and remembrance. Its scale resists reducing the ending of the life to a single inspirational quotation. Read its quieter arrangements alongside its most solemn scenes." }, "links": [] }, { "id": "life-10-2", "kind": "text", "text": { "en": "The discourse also asks how a teaching community can continue without permanent access to its founding teacher. Authority, practice and collective memory become practical questions. For a reader today, that theme reaches beyond a historical ending. Every institution must decide what it preserves, how it checks claims, who can correct mistakes and how it prevents reverence for a person from excusing harmful conduct." }, "links": [] }, { "id": "life-10-3", "kind": "text", "text": { "en": "The source’s finality should not be confused with the assertion that all questions about the Buddha’s historical life have been answered. Its account of the final meal, for example, has generated interpretation; this book does not diagnose an ancient cause of death from an English food name. Its miraculous and ritual passages remain attributed narrative, not independent modern corroboration." }, "links": [] }, { "id": "life-10-4", "kind": "text", "text": { "en": "A source-guided biography ends with a task for its reader. We can ask what has become clearer about suffering, conduct, attention and release. We can also ask which uncertainties remain and which sources should be studied next. Neither reverence nor research needs to be weakened by that honesty. The life becomes a basis for careful learning rather than a collection of claims to defend at any cost." }, "links": [] }, { "id": "life-10-5", "kind": "text", "text": { "en": "For study: Identify an instruction directed towards the community’s future. What would it require of an actual institution? Then select one passage for slow reading with the Pāli visible. Consult the source notes or a competent teacher when interpretation matters; do not let the convenience of this edition replace that conversation." }, "links": [ { "text": "DN16 · complete primary source", "url": "/texts/dn16/sc-2026-09-23" } ] } ] }, { "id": "dn16", "title": "DN16: The Great Discourse on the Buddha’s Extinguishment", "file": "/canon/2026-09-23/dn16.json", "sourceUrl": "https://suttacentral.net/dn16/en/sujato" }, { "id": "life-references", "title": "Sources and further research", "units": [ { "id": "life-references-1", "kind": "text", "text": { "en": "Anālayo, Bhikkhu (2021). The Buddha’s Pre-awakening Practices and Their Mindful Transformation. Mindfulness.: https://doi.org/10.1007/s12671-021-01646-0" }, "links": [] }, { "id": "life-references-2", "kind": "text", "text": { "en": "Anālayo, Bhikkhu (2021). The Buddha’s Awakening. Mindfulness 12, 2141–2148.: https://doi.org/10.1007/s12671-021-01649-x" }, "links": [ { "text": "Anālayo, Bhikkhu (2021). The Buddha’s Pre-awakening Practices and Their Mindful Transformation. Mindfulness.", "url": "https://doi.org/10.1007/s12671-021-01646-0" }, { "text": "Anālayo, Bhikkhu (2021). The Buddha’s Awakening. Mindfulness 12, 2141–2148.", "url": "https://doi.org/10.1007/s12671-021-01649-x" } ] } ] } ] }