Guide to
Tipitaka
6. Samyutta
Nikaya
Professor Ko Lay
For free
distribution only, as a gift of Dhamma
This collection of discourses in
the Suttanta pitaka known as Samyutta Nikaya has 7762 suttas of
varied length, generally short, arranged in a special order
according to subject matter into five major divisions: (a)
Sagatha Vagga, (b) Nidana Vagga, (c) Khandha vagga, (d)
Salayatana Vagga and (e) Maha vagga. Each major vagga is divided
into fifty six groups known as samyuttas — related
subjects grouped together. The samyuttas are named after the
subjects they deal with, for example, Bojjhanga Samyutta on the
Seven Factors of Enlightenment, or after some principal
personalities such as the Venerable Sariputta, King Pasenadi of
Kosala, or Sakka. Kosala Samyutta is a group of discourses
concerning King Pasenadi of Kosala, and Devata Samyutta deals
with devas like Sakka, Indra, Brahma, etc. Each samyutta is
further divided into sections which are made up of' individual
suttas. Thus the well-known Dhammacakkappavattana Sutta is the
first discourse (sutta) in the second section of Sacca Samyutta
which comes under the Mahavagga division of Samyutta Nikaya. In
the following excerpts from Samyutta Nikaya, only a few suttas
representing each major division are given.
(a) Sagatha
Vagga Samyutta Pali
This major division of Sagatha
Vagga Samyutta Pali contains eleven samyuttas with discourses
grouped according to characters appearing in them, the king of
devas, the devas, the Brahma, Mara, King of Kosala, bhikkhus and
bhikkhunis. The name of the Vagga, Sagatha is derived from the
fact that various personalities appearing in the discourses
conducted their dialogues or interviews with the Buddha mostly in
verse.
Devata Samyutta
On the request of a Brahma, the
Buddha explains in the Oghatarana Sutta
of this samyutta that he crosses over the flood of sensuous
desire, of existence, of wrong views and of ignorance neither by
remaining inactive, nor by making strenuous efforts. By remaining
inactive he will be sucked into the whirlpool; by making frantic
efforts he will be swept away in the current of the flood. He
follows a middle course.
The Buddha also teaches in other
suttas of this samyutta that all beings are entangled in the mesh
of attachments brought about by six internal sense bases and six
external sense objects. The way to escape from these
entanglements is to become established in sila, to develop
Concentration Meditation and Insight Meditation in order to be
fully accomplished in the higher knowledge of liberation.
Until one becomes fully developed
in the knowledge of the Path, tanha can still give rise to
rebirth. This fact is borne out by the story of a deva named
Samana, given in Acchara Sutta. A certain young men having
faith in the Teaching of the Buddha gets himself admitted into
the Order. Then taking a meditation Subject of his choice, he
repairs to a solitary abode in the forest and devotes himself
incessantly to the practice of meditation.
His efforts at meditation are very
strenuous. Thus striving day and night and getting enervated by
lack of sufficient nourishing food, he is suddenly seized with a
paralytic stroke which causes him instant death. Although he has
put in a great deal of effort in the practice of meditation, he
passes away without even attaining the stage of Sotapanna, the
Stream-winner.
Because of tanha which he has not
yet eradicated, he has to go through the round of existences
again; but in consequence of the merit he has acquired in the
practice of meditation, a magnificent celestial palace awaits him
in the celestial abode of the Tavatimsa.
By spontaneous manifestation, he
appears as if just awakened from sleep, at the entrance of the
palace, a celestial being resplendent in full celestial attire.
He does not realize that he has taken a new existence in a new
world. He thinks he is still a bhikkhu of the human world. The
celestial maidens, who are waiting his arrival, bring a
body-length mirror and place it in front of the deva. On seeing
his reflection in the mirror, he finally realizes that he has
left the bhikkhus existence and has risen in the celestial realm.
The Samana Deva is greatly
perturbed then, he reflects that he has taken up meditation not
to be reborn in the celestial land but to attain the goal of
Arahatta Fruition. So without entering the palatial building, he
repairs hastily to the presence of the Buddha. He asks of the
Buddha how to avoid, and proceed past the Mohana garden, the
Tavatimsa celestial abode, full of celestial maidens who to him
appear as demons. The Buddha advises him that the straight path
for a quick escape is the Noble Path of Eight Constituents using
the two-wheeler Vipassana carriage, fitted with the two
wheels of physical exertion and mental exertion. While the Buddha
is teaching the Dhamma in three verses, Samana Deva, is able to
develop quickly successive Vipassana Nana step by step
until he attains the first Path and fruition.
Devaputta Samyutta
In Rohitassa Sutta of this
samyutta, Rohitassa Deva comes to the Buddha with another
problem. He tells the Buddha that he was in a former existence a
hermit endowed with supernormal psychic power which enabled him
to traverse throughout the universe with immense speed. He had
travelled with that speed for over one hundred years to reach the
end of the world but he did not succeed. He wants to know whether
it would be possible to know or see or reach the end of the world
where there is no birth nor death by travelling there. The Buddha
says he does not declare that there is a world's end where there
is no birth nor death to be known or seen or reached by
travelling there. Yet he does not say that there is an ending of
suffering without reaching Nibbana. It is in the fathom long body
of oneself with its perception and its mind that the Buddha
describes the world, the origin of the world, the cessation of
the world and the way leading to the cessation of the world. The
Buddha's way leading to the cessation of the world is the Noble
Path of Eight Constituents.
Kosala Samyutta
In this samyutta are interesting
suttas which describe frequent meetings of the Buddha with King
Pasenadi of Kosala. The king has heard of the fame of the Buddha
from his queen Mallika but has not yet met him. But when at last
he meets the Buddha as described in the Dahara Sutta, he
puts a direct question whether the Venerable Gotama claims to
have attained the Supreme Enlightenment. He says that there are
other religious teachers such as Purana Kassapa, Makkhali Gosala,
Nigantha Nataputta, Sancaya, Pakudha and Ajita, with their own
order, with their own followers, who are much older than the
Buddha and are generally regarded to be Arahats. Even these
teachers do not make claim to Supreme Enlightenment.
The Buddha replies that if it can
be rightly said of anyone to have attained the Supreme
Enlightenment; then it is only of himself that it can rightly be
said. The Buddha adds that there are four things that should not
be looked down upon and, despised because they are young. They
are a young prince, a serpent, a fire and a bhikkhu. A young
prince of noble parentage should not be despised. He might one
day become a powerful ruler and wreak royal vengeance. A writhing
snake moves very fast; it might attack and bite a heedless man. A
small fire, when heedlessly ignored might grow in intensity and
cause untold damage. A man treating a virtuous bhikkhu with
contempt might bring upon himself unwholesome results such as
dwindling prosperity and lack of off spring to inherit from him.
Dutiya Aputtaka Sutta
describes another occasion when King Pasenadi calls on the Buddha
after he has just taken over an immense accumulation of wealth
belonging to a multi-millionaire who has died recently. The dead
man has left behind treasure worth over one hundred lakhs which,
in the absence of any heirs to claim, becomes the king's
property. The king reports that the dead millionaire was a great
miser, a niggardly person, begrudging even to himself the luxury
of comfortable living. He wore only very rough, thread-bare
clothes, eating poor, coarse food and travelled about in an old,
roofless rickety carriage.
The Buddha confirms that what the
king says about the millionaire is quite true and tells the king
the reason for the millionaire's miserliness. In one of his past
existences, he met a Paccekabuddha going round for alms-food. He
gave permission to his family to offer food to the Paccekabuddha
and went out to attend to some business. On his way back, he met
the Paccekabuddha whom he asked whether he had been given any
alms-food by his, family, and looked into the bowl. On seeing the
delicious food in the bowl, an unwholesome thought suddenly arose
in his mind that it would have been more profitable to feed his
servants with such food than to give it away to a Paccekabuddha.
For his good deed of allowing his
family to make the offering to a Paccekabuddha he was reborn in
the deva world seven times and, became a millionaire seven times
in the Human world. But as a result of the ill thought he had
entertained in that previous existence he never had the
inclination to live a luxurious life enjoying fine clothes, good
food, and riding in comfortable carriages.
The millionaire has now exhausted
the good as well as the bad effects of his thoughts and actions
with regard to the offering of food to the Paccekabuddha. But
unfortunately he has to face the consequences of a more serious
evil deed, that of causing the death of his own nephew in a pest
existence.
The Buddha tells the king that he
is therefore reborn, after his death in the human world, in the
state of the most intense suffering, Maharoruva.
Brahmana Samyutta
Many brahmins of' Bharadvaja clan
become devoted disciples of the Buddha, ultimately attaining
Arahatship. At first, all of them are quite unfriendly, if not
openly hostile. Bharadvaja Gotta, mentioned in Dhananjani
Sutta, is such a brahmin. Although his wife Dhananjani is a
disciple of the Buddha, very much devoted to his Teaching,
Bharadvaja Gotta and his brahmin teachers show great contempt for
the Buddha and his Teaching.
On one occasion when Bharadvaja is
giving a feast to his brahmin teachers, his wife while in the
course of waiting upon these brahmins slips accidentally and, as
she tries to regain her balance, blurts out three times in
excitement the formula of adoration to the Buddha: 'Nammo Tassa
Bhagavato Arahato Sammasambuddhassa'. Upon hearing the word
'Buddha', the brahmin teachers rise up from their seats and run
away helter-skelter in all directions just like a flock of crows
in whose midst a stone has been thrown.
Telling his wife in a fury that he
would defeat the Buddha in a contest of doctrines, Bharadvaja
goes to see the Buddha. The interview ends up with Bharadvaja
asking the Buddha's permission to enter his Order. He finally
attains to Arahatship.
Akkosa Sutta mentions about
Bharadvaja Gotta's younger brother Akkosaka Bharadvaja, who on
hearing that his elder brother has joined the Buddha's Order is
highly exasperated. Raging with fury, he storms into the presence
of the Buddha whom he reviles and reproaches in the most vulgar,
offensive, obscene, foul language.
Very calmly and with great
compassion the Buddha asks the young Bharadvaja if he ever has
given gifts to friends and relatives. When the young Bharadvaja
replies that he indeed has made offers of gifts to his friends
and relatives, the Buddha asks him, "What happens to the
gifts if your friends and relatives do not accept them?"
"Well then they remain with
me as my own property,' replies Bharadvaja.
Then the Buddha says, "You
have heaped abusive language on us who have not uttered a single
word of abuse to you; you have been very offensive and quarrel
some with us who do not offend you nor quarrel with you. Young
Bharadvaja, we do not accept your words of abuse, your offensive
and quarrelsome language. They remain with you as your own
property."
Taken by surprise by this
unexpected reaction, Bharadvaja is frightened with the thought
that this might be a recluse's method of casting a spell on him
by way of retaliation. He asks the Buddha if he is angry with him
for his rude behaviour. The Buddha states that he has long left
anger behind. Being free from all mental defilements how could he
take offence with him! To meet anger with anger is to sink lower
than the original reviler. He is the conqueror who wins a hard
won battle by not retaliating anger with anger.
At the end of the discourse,
Akkosaka Bharadvaja, the younger brother, also leaves homelife to
join the Buddha's Order. In time, he too becomes accomplished in
higher knowledge and attains to Arahatship.
In Kasi Bharadvaja Sutta is
an account of the Buddha's encounter with the brahmin Kasi
Bharadvaja who is a rich landowner.
It is sowing time and Kasi
Bharadvaja is preparing to start ploughing operations with five
hundred ploughs. It is made an auspicious occasion with
distribution of food and with festivities. The Buddha goes to
where food is being distributed and stands at one side. Kasi
Bharadvaja, seeing him waiting for food, says to him, "I
plough, samana, and I sow. Having ploughed and sown, I eat. You
too, samana, should plough and sow ; having ploughed and sown,
you shall eat."
The Buddha replies, "I too
plough, brahmin, and I sow, and having ploughed and sown, I
eat."
"We see no yoke or plough or
pole or oxen of yours. Yet you claim to be a ploughman. How do
you explain yourself?" asks the brahmin.
"The faith which I have
had since the time of Sumedha, the hermit, is the seed. It will
grow to bear the fruit of Nibbana. The sila with which I keep
control of the sense doors is the rain. The two kinds of
knowledge, mundane and supramundane, I possess are my plough and
yoke. Sense of shame for doing evil and fear of evil deeds are
the pole and the handle of the plough. My energy is the ox, and
my concentration is the rope with which I put the ox to the yoke.
My mindfulness is the ploughshare and the goad. Guarded in my
speech and modest in the use of food, these self-restraints serve
as a fence round my field of Dhamma. With my harnessed ox as my
energy, I have ploughed on, never turning back until the seed
produces the fruit of Nibbana, the Deathless. Having done such
ploughing, I eat now what I have sown and I am free from every
kind of suffering."
Kasi Bharadvaja is so delighted
and impressed with the Buddha's words that he requests to be
regarded as a disciple of the Buddha from that day till the end
of his life.
In Gahatthavandana Sutta
the Buddha explains that the brahmins well versed in the Vedas as
well as kings ruling over human dominions, and devas of
Catumaharajika and Tavatimsa realm bow in homage to the Sakka,
the king of devas. The Sakka himself shows respect and makes
obeisance not only to samanas who have lived their holy life
without any breach of moral conduct for many years but also to
the lay disciples of the Buddha who are well established in their
faith and who have done meritorious deeds of giving charity,
observing the Five, the Eight or the Ten Precepts, and dutifully
maintaining their families.
(b) Nidana
Vagga Samyutta Pali
This second major division of
Nidana Vagga Samyutta Pali contains ten samyuttas, all dealing
with fundamental aspects of the doctrine. The discourses are
chiefly concerned with the principles of conditionality and
interdependence, explained in the detailed formula which is
called 'Paticcasamuppada', Conditioned Genesis or Dependent
Origination, consisting of twelve factors&.
Various aspects of
Paticcasamuppada, together with expositions on doctrinal matters
concerning practice of the holy life form the main theme of early
suttas in these samyuttas.
Nidana Samyutta
In Paticcasmuppada Sutta,
the first sutta of this samyutta, the law of Dependent
Origination outlined in the form of a formula is briefly
explained by the Buddha to five hundred bhikkhus who are
perceived by the Buddha to be sufficiently developed and ripe for
the attainment to Arahatship. In the Vibhanga Sutta, the
second sutta of this samyutta, the law of Dependent Origination
is explained in fuller detail to the same bhikkhus.
In Pancaverabhaya Sutta,
the Buddha lays down the criteria by which the status of
attainment of a noble bhikkhu may be judged. If a bhikkhu is
freed of the five dangers arising from five evil deeds, namely,
killing, stealing, sexual misconduct, telling lies and taking
intoxicating liquor and drugs; if he is established in the four
accomplishments of a Sotapanna, namely, firm faith and confidence
in the virtues and attributes of the Buddha, of the Dhammas and
of the Samgha, and perfect purity in sila; and if he possesses
comprehensive analytical knowledge of the law of Dependent
Origination, he is assured of a happy future, with no danger of
arising in states of woe and misery and is certain of further
advancement in the holy life.
In Puttamamsupama Sutta, it
is explained that four nutriments, ahara, are 'conditions'
necessary for the existence and continuity of beings: (i)
ordinary material food (kabalikarahara), (ii) contact of sense
organs (phassa) with sense objects, (iii) consciousness
(vinnana), and (iv) mental volitional or will (manosancetana).
This sutta is addressed especially
to young bhikkhus recently admitted into the Order. They are
enjoined to take their meals with due reflection on the loathsome
nature of food so as not to be overcome by greed and attachment
for it. A bhikkhu should take meals not with a view to enjoy it
or relish it, thereby augmenting craving, but just to sustain
himself in order that the holy life may be lived. A particularly
illuminating parable is used here by the Buddha: A man and his
wife set out on a very long journey accompanied by their beloved
son. Half-way on their journey they ran short of food. With no
means of fresh supply, they plodded on with starvation staring in
their face. The little son soon succumbed to hunger and died. The
man and his wife decided to save their lives by eating the flesh
of their dead son. They ate with no relish nor enjoyment but only
to sustain themselves for the rest of the journey.
Other apt parables are given by
the Buddha for the understanding of the remaining three
nutriments. When one understands the real ,nature of nutriments
on which life depends, one understands the craving, tanha,
responsible for all the suffering. Thereby the way is open to the
supreme liberation, the Arahatship.
Susima Paribbajaka Sutta
gives an account of the wandering ascetic Susima who is one of
those who join the Buddha's Order with ulterior motives. After
the rains residence many bhikkhus come to pay their respect to
the Buddha to whom they report their attainment of Arahatship.
When he learns from these Arahats that they possess no
supernormal powers such as the Divine Power of Vision, Divine
Power of Hearing, or Knowing Other People's mind, he is very
disappointed. He has come into the Order just to acquire such
powers with which to win fame and gain for himself.
He approaches the Buddha and
inquires how the bhikkhus could claim Arahatship when they
possess no supernormal powers. The Buddha explains to him that
their liberation is through pure Insight knowledge, not
associated with jhana accomplishments. Through Vipassana
meditation only they have seen the real nature of nama and
rupa and realities of nature, Dhammatthiti) followed by
realization of Nibbana through Magga Nana.
The Buddha takes him through the
same course of meditation, testing by means of questions his
understanding of the five khandhas, their real nature of
impermanence, unsatisfactoriness, insubstantiality, finally
establishing in him the insight that none of these khandhas
is to be regarded as, "This is mine; this is I; this is
myself". At the end of the discourse he gains full
understanding of the Dhamma with the attainment of Arahatship.
When he realizes Arahatship himself without coming into
possession of the supernormal powers, he confesses to the Buddha
the ulterior motive with which he had first joined the Order, and
begs to be pardoned for such evil intentions.
Dhatu Samyutta
The natural law of affinity is
pointed out by the Buddha in the Cankama Sutta of this
samyutta while he is staying at the Gijjhakuka Hill near
Rajagaha. He draws the attention of the bhikkhus to the scene
outside, where his senior disciples are taking a stroll attended
upon by their own group of followers. He says:"Bhikkhus,
those many bhikkhus under the leadership of the Venerable
Sariputta are all wise being endowed with much deep knowledge of
the Dhamma. Those surrounding the Venerable Maha Moggallana are
well accomplished in supernormal powers. The Venerable
Mahakassapa and his followers are strict observers of Dhutanga
austerity practices. The bhikkhus led by the Venerable Anuruddha
are fully endowed with the Divine Power of Vision. The Venerable
Punna and his disciples are adepts at teaching the Dhamma. The
Venerable Upali with his followers are experts in Vinaya rules of
discipline and the bhikkhus under Ananda's guidance are noted for
their knowledge in many fields. Devadatta and his many followers
are distinguished by their evil ways, thoughts and desires.
Bhikkhus, in this way are beings grouped together in accordance
with their natural bents and tendencies. The law of affinity
works in such a way that kindred spirits flock together, those of
evil disposition in one group, those of wholesome inclinations in
another. This law of affinity has held true in the past, as it is
true now and will be true in the future.
Anamatagga Samyutta
In the various suttas of this
samyutta, the Buddha teaches that the cycle of existence, the
samsara, represents the continuous arising and passing away of khandhas,
Ayatanas and dhatus. This incessant process of evolution
and dissolution of dhatus (the fundamental elements of matter and
mind) and khandhas (compounded of the dhatus) is endless. Blinded
by avijja, ignorance, and by nivaranas, hindrances, and
fettered by tanha, craving, beings have been passing from one
existence to another round and round the cycle of samsara,
for immeasurable periods of time. To bring home this fact of
intensity of suffering undergone by beings, the Buddha has given
many similes in this samyutta, most illustrative of which are
those of the four oceans and the Vepulla Mountain given in the Assu
Sutta. The tears shed through the ages by each being on
account of suffering due to disease, death, separation from the
loved ones, association with the unloved ones would fill the four
oceans to the brim. The bones left behind by a being after death
in each existence, if collected together at a certain place and
preserved from loss and decay, would be as high as the Vepulla
Mountain which lies north of the Gijjhakuta Hill.
The only way to escape from this
round of endless suffering is to perceive the real nature of the khandhas
by means of Vipassanameditation until one becomes
disenchanted with them; and thus by abandoning craving for and
attachment to them one attains liberation through realization of Nibbana.
The Buddha teaches in other suttas
that one should in the meanwhile develop loving-kindness towards
all sentient beings with the realization that, during the
immeasurably long passage through the samsara, there is no being
who has not been one's mother, father, sister, brother or one's
son or daughter, relative or friend.
Kassapa Samyutta
In the Candupama Sutta of
this samyutta, the Buddha lays down codes of conduct for
bhikkhus, giving the example of the moon. Just as the moon sheds
its light equally on every object or person so also a bhikkhu
should equally treat everyone, young or old or of middle age,
showing favouritism to none, nor hostility to any. He must deal
with them with due retard, humility and meekness. Mindfulness
should be ever present in his relations with all classes of
people. For example, when a certain person tries to obtain his
drinking water from an old well or from a riverbank of loose sand
or from down a precipice, he approaches the source of water with
great care, controlling his movements and actions. Much in the
same way should a bhikkhu conduct himself with great mindfulness
in his dealings with all classes of people.
In teaching the Dhamma to lay
disciples, if his motive is to win gain and fame for himself,
then his teaching should be regarded as impure. The Dhamma should
always be taught only out of compassion and with pure thought so
that the Dhamma which is excellent in the beginning, excellent in
the middle and excellent in the ending, namely, the Dhamma on sila,
samadhi and Panna, could be heard, understood and
practised by the listener.
In the Saddhammappatirupaka
Sutta, the Buddha outlines the conditions under which the
Teaching would decline or under which it would prosper. The
Buddha gives the discourse in answer to a question asked by the
Venerable Mahakassapa why it is that in former days when there
were only a few disciplinary rules promulgated by the Buddha,
there were a large number of Arahats; now that the disciplinary
rules have multipled, only a few attain to Arahatship.
The Buddha explains that the
number of disciplinary rules increases in proportion to the
deterioration in the moral state of beings. So long as no
spurious and false teaching appears in the three branches of the
Teaching (pariyatti, theoretical learning; patipatti, practice;
pativedha, fruits of the practice), so long will the Teaching
remain genuine, pure, and untarnished. But when spurious and
false teaching appears, this Teaching with its three branches
will decline gradually until it vanishes altogether, much in the
same way as genuine gold disappears when imitation gold is
introduced to take its place.
The Buddha concludes : "And
Kassapa, just as iron is destroyed by rust, it is the members of
the Order who are corrupt, immoral, who cannot hope to attain
higher knowledge, who will bring about the downfall of the
Teaching."
In the last few suttas of Nidana
Vagga are discourses that describe the fearful destiny of corrupt
bhikkhus and bhikkhunis and those lay people who have done evil
deeds in previous lives. The Venerable Maha Moggallana sees them
suffering intensely in the Peta world and describes their
conditions vividly. The Buddha confirms what the Venerable
Moggallana has recounted.
(c) Khandha
Vaggo Samyutta Pali
The main theme of most suttas in
this division is, as the name implies, khandhas, the five
aggregates that constitute what is regarded as a being. Each of
the components of these aggregates, namely, matter, sensation,
perception, mental concomitants and consciousness is shown to be
a bundle of dukkha, suffering. Made up of thirteen samyuttas,
Khandha Vagga forms an important collection of doctrinal
discussions on such topics as atta, anatta, eternity, and
annihilation.
The Nakulapitu Sutta gives
an account of the advice given to Nakulapita, an ageing disciple
of the Buddha. He asks for advice from the Buddha on how to
conduct and keep himself free from the pains of old age and
disease. The Buddha explains that rupakkhandha, the material body
being a bundle of dukkha, is subjected constantly to the pains of
old age and disease; but the mental complex could be kept free of
agony and pain by keeping it undefiled with impurities. A more
detailed exposition of this brief explanation of the Buddha is
given to Nekulapita by the Venerable Sariputta. The uninstructed
common worldling clings to the five aggregates through craving
and conceit, and holds the wrong view that each of the aggregates
(Rupa, Vedana, sanna, sankhara and vinnana) is self, atta. Even
as he clings to the five aggregates as atta these
aggregates manifest their own oppressive characters by inflicting
pain of old age, pain of disease, pain of defilements (kilesa).
Because of these oppressive pains, the uninstructed common
worldling is subjected to sorrow, lamentation, pain, grief, and
despair. But when the worldling be comes instructed and has
become accomplished in the Thirty Seven Factors of Enlightenment,
he does not cling to the five aggregates through craving, conceit
or holding wrong views of self. Then even though the five
aggregates manifest their own characteristics of being
oppressive, he is no longer subjected to mental afflictions of
sorrow, lamentations, pain, grief and despair.
In the Bhara Sutta, the
five groups of grasping (Pancupadanakkhandha) are designated as a
burden, a heavy load. It is craving for sense objects, craving
for existence, craving for non-existence which is responsible for
this heavy burden being borne along. Realization of the Noble
Truth of Cessation, Nibbana, is where the craving is completely
eradicated, where this heavy load is finally discarded.
The Yamaka Sutta explains
that the five aggregates are of an impermnent nature; they should
be looked upon as one's enemies. Understanding their real nature
of impermanence, unsatisfactoriness, insubstantiality, the twenty
kinds of wrong views of self should be discarded so that one may
not be set upon by these enemies.
The Vakkali Sutta gives an
account of the Buddha's visit to the ailing Bhikkhu Vekkali upon
his request, The great compassion of the Buddha becomes manliest
in this account. When Vakkali informs the Buddha that for a long
time he has been longing to set his eyes upon the Buddha, the
Buddha gently reproaches him: 'Vakkali, what is there in
seeing the decomposing body of mine? It is enough to see the
Dhamma. He who has seen the Dhamma has seen me. This body of mine
is like all else - always rotting away, falling into decay."
Then the Buddha teaches him the dhamma on the inpermanence of all
things, their unsatisfactoriness and insubstantiality and finally
shows him the way to liberation.
Of all the five aggregates, the
Buddha says it is better for a person to mistake his physical
body as atta, self, rather than mind or consciousness, because
the physical body appears more solid and substantial than thought
or mind which constantly changes faster than the physical body.
The Khemaka Sutta records
an illuminating conversation between a bhikkhu named Khemaka and
a group of bhikkhus who want to verify the stage of his
attainments. When the bhikkhus ask him if he sees self or
anything pertaining to self in the five aggregates, Khemaka
replies "No." But when the bhikkhus suggest that, if
so, he must be an Arahat free from defilements, Khemaka replies
that though he does not find self or anything pertaining to self
in the five khandhas, he is not an Arahat free of taints.
He still has a vague feeling "I am" although he does
not clearly see "This is I" with respect to matter,
sensation, perception, mental formations or consciousness.
His vague feeling is likened to
the smell of a flower. It is neither the smell of the petals, nor
of the colour, nor of the pollen, but the smell of the flower. He
then goes on to explain that even if a person retains the feeling
"I am" at the early stages of realization, as he
progresses further and attains to higher stages, this feeling of
"I am" disappears altogether, just as the smell of soap
lingers in a freshly washed cloth and disappears after a time
when it is kept in a box.
In the Puppha Sutta, the
Buddha declares that he is not quarrelling or arguing with the
world; it is only the world with its devas, maras, kings and
people that is disputing with him. To proclaim the truth is not
engaging in disputes. He speaks only what wise men hold to be
true. Wise men say that there is no corporeality, sensation,
perception, mental formations or consciousness which is stable,
permanent, enduring. He says the same. Wise man say that there is
only corporeality, sensation, perception, mental formations or
consciousness which is unstable, impermanent, unenduring. He also
says so.
"In this changing world,
there are only things which are subject to constant change and
decay. Perceiving their their real nature, I declare that the
world is compounded of things subject to decay and decomposition,
namely, the aggregates of matter, sensation, perception, mental
formations and consciousness, which are incessantly rising and
passing away. There is nothing else besides these perishing
aggregates. Bhikkhus, I teach this dhamma in a brief manner. I
also teach this dhamma more comprehensively and completely. But
if the uninstructed common worldling remains unperceiving and
unknowing in spite of very enlightening discourses, how can I
help? Bhikkhus, various kinds of lotus grow in water, develop in
water, rise above water, and remain there unpolluted by water; so
also I was born in this world, I grew up in this world, I
developed in this world and rose high above it without being
attached to it, without being affected by it".
In the Phenapindupama Sutta,
the aggregate of rupa is likened to froth; it is unstable,
impermanent, constantly rising, and vanishing. It is therefore
not self. The aggregate of Vedana is likened to an air bubble.
The various sensations are just like bubbles, disappearing fast,
impermanent, untrustworthy, of the nature of anicca, dukkha and
anatta. Sense perception which apprehends whatever is seen,
heard, smelt, tasted, touched or known, is likened to a mirage.
What is considered by a samana as a being, a man, a woman or self
is an optical illusion like a mirage. In reality, it is merely a
phenomenon of incessant arising and vanishing. Sankhara,
volitional activities, are likened to plantain trunks. A plantain
trunk is made up of layers of fibrous materiel with no
substantial, solid inner core. Sankhara is like the plantainn
trunk void of inner substance. Consciousness is like a conjuror's
trick. It arises and vanishes instantly. Consciousness arises not
as one wishes, but as conditioned by its own cause and
circumstance.
(d) Salayatana
Vagga Samyutta Pali
This division is made up of ten
samyuttas or groups. It deals mainly with the six sense organs or
bases of contact named internal sense bases (eye, ear, nose,
tongue, body and mind), six corresponding sense objects, known as
external sense bases (visible form, sound, odour, taste, tangible
things and mind-objects), and consciousness that arises in
relation to each pair of these internal and external sense bases.
There are expositions on the impermanent nature of these sense
bases and how relinquishing of attachment to them results in
liberation. The sensation arising from coming together of the
sense bases and consciousness is shown to be of three kinds:
pleasant, unpleasant, indifferent, none of which is permanent;
each one of these is the cause of craving which in turn is the
root of all suffering. Concise but illuminating expositions on
Nibbana are found in many suttas. So also are there practical
guides for Vipassana meditation.
In the very first two suttas, the
Buddha explains that the six internal sense bases and six
external sense bases have the nature of impermanence; being
impermanent, they are really suffering and not self. "Bhikkhus,
realizing their true nature, you should not regard these twelve
sense bases as 'This is mine', 'This is I', 'This is myself'.
Contemplate on them steadfastly, constantly, until Vipassana
Insight into their real nature arises." The Buddha
continues to explain that insight into the true nature of the
twelve ayatanas will develop dispassion and disenchantment for
them. Being disenchanted with them, there is no craving,
clinging, thereby achieving the Path and Fruition.
In the famous Aditta Sutta,
the fire sermon, delivered at Gayasisa to one thousand ascetics
formerly devoted to fire-worship but recently converted and
admitted into the Order as bhikkhus, the Buddha explains that
each of the six sense bases and the six sense objects is burning;
each is burning, with the fire of lust, with the fire of hate,
with the fire of ignorance. Each is burning with the fire of
birth, ageing and death; with the fire of sorrow, lamentation,
pain, grief, and despair. Six forms of consciousness arising in
relation to the six sense bases are also burning; the six
contacts and the six sensations resulting from them are also
burning.
The Buddha explains further that
when a bhikkhu who has practised the dhamma develops Vipassana
Insight and perceives that each of the bases is burning, he
becomes disenchanted with it. Then craving fades away. With the
fading of craving, he is liberated. And when liberated, there is
knowledge that he is liberated. At the end of the discourse, one
thousand former worshippers of fire attained Arahatship.
In the Pathama Migajala Sutta,
the Buddh's definition of a bhikkhu who lives in solitude is very
edifying. When a bhikkhu unmindfully takes delight in the six
sense objects, regards them wrongly as 'This is mine', 'This is
I', 'This is my self', craving for them arises in him and he
becomes attached to fetters. Such a bhikkhu in whom craving has
arisen is regarded as one living with a companion, even if he
lives alone deep in a forest away from towns and villages. When,
however, he mindfully perceives the true nature of the six sense
bases and objects, he does not wrongly hold on to them as 'This
is mine', 'This is I', 'This is my self' and craving for them
does not arise in him. Such a bhikkhu in whom craving has not
arisen is said to be living in solitude without a companion even
if he lives in the midst of people, in towns or villages.
The Punna Sutta gives an
account of a bhikkhu by the name of Punna who asks for
instruction from the Buddha on a suitable subject on which he can
meditate in solitude. The Buddha advises him to contemplate on
the true nature of the six sense bases and objects. When he
perceives their true nature, no craving for them will arise in
him. Eradication of craving will result in liberation and
attainment of Arahatship. After receiving the instruction, the
bhikkhu informs the Buddha of his intention to reside in a very
distant and remote land. The Buddha tells him that it is a wild
country inhabited by savage tribes, and asks him how he intends
to cope with the dangers and hazards that would face him. The
answer given by the bhikkhu provides a model lesson in fortitude
and endurance.
The bhikkhu says, if he were
menaced with invectives and curses or attacked physically, or if
he had stones thrown at him or if he were hit with sticks or cut
with swords, or pierced with spears, he would bear them with
endurance with no malice against the savage tribes. Even if his
head were to be chopped off he would feel he was luckier then
those noble ones who had to commit suicide to be released from
the sufferings of the khandhas.
The Buddha remarks, "Well
said, bhikkhu, well said. I believe you are qualified to lead a
solitary life in that wild country. You will overcome all
difficulties."
As presaged by the Buddha, the
bhikkhu is able to overcome all hostilities and difficulties in
his new residence, and to convert five hundred men and five
hundred women so that they come to take refuge in the Buddha, the
Dhamma and the Samgha. And during the very first vassa residence,
practising the meditation as instructed by the Buddha, the
Bhikkhu Punna attains Arahatship, fully accomplished in the the vijjas.
In the Bharadvaja Sutta, an
interesting interview between King Udena and the Venerable
Pindola Bharadvaja is described. King Udena approaches the
Venerable Pindola Bharadvaja while he is meditating at the foot
of a tree in the king's park. The king remarks that many young
men have abandoned sensual pleasures and led the holy life. They
maintain the holy practice throughout their life. The king
enquires, "What is the means by which they maintain the
purity of their holy life?" The bhikkhu replies that they
keep to the pure life by training themselves as instructed by the
Buddha to regard a woman of their mother's age as their mother, a
woman of their sister's age as their sister, and a girl of their
daughter's age as their daughter.
The king is not satisfied with the
answer. He argues that even if a bhikkhu trains himself in the
said manner, it is no guarantee for the non-arising of impure
thoughts in him in connection with a female person. The Venerable
Pindola Bharadvaja explains further they practise meditation on
the foulness of a body by contemplating on the thirty two
constituent parts of the body. The king is still not convinced;
he maintains that, for older bhikkhus with more mature
experience, who are well established in mindfulness and
concentration, contemplation on the thirty two constituent parts
of the body might prove to be salutary; but this type of
meditation for younger bhikkhus might have an adverse effect,
exciting lust and passion instead of aversion for the human body.
Only when the Venerable Pindola Bharadvaja tells him that the
bhikkhus practise restraint of the six faculties keeping a close
watch on the doors of the six senses that the king agrees that
purity of the holy life is possible under such circumstances.
In the Pathama Dirukkhandhopama
Sutta, the discourse given by the Buddha on the bank of the
River Ganges at Kosambi, the Buddha uses the simile of a log
floating down the river. He says that if the log does not get
stranded on either of the two banks, nor sinks in the middle of
the river, nor gets salvaged and deposited on the bank by some
one, nor is retrieved by men or devas, nor sucked in by a
whirlpool, and if it does not get decomposed on the way, it will
be carried by the current till its destination, the ocean, is
reached.
In this simile, the near bank
means the six internal sense bases; the far bank represents the
six external sense objects; sinking in the mid river means
getting immersed in sensuous desires; being salvaged and
deposited on a bank means being hindered by one's own conceit;
being retrieved by men means doing some services or running
errands for men; being retrieved by devas means practising the
holy life with the deva realm as one's objective; being sucked in
a whirlpool means wallowing in sensual pleasures; getting
decomposed on the way means becoming corrupt, immoral, heedless
of the disciplinary rules. If a bhikkhu manages to steer him self
clear of all these obstacles, he will be carried along by the
current of Right View till he reaches his destination, Nibbana.
In the Chappanakopama Sutta,
the Buddha teaches that a bhikkhu practising the holy life must
exercise control of his sense faculties. The six sense faculties
may be likened to six animals, namely, a snake, a crocodile, a
giant bird, a dog, a jackal and a monkey. Suppose each animal is
bound by a rope and the ropes are tied together into a single
knot. When they are left in this state, each animal will try to
get to its own habitat, the snake to its underground hole, the
crocodile to the river, etc. In this way they will pull and
struggle against one another until they become exhausted and are
dragged along by the strongest of them. The mind of a bhikkhu
with unrestrained sense faculties will be impelled by the senses
towards corresponding sense objects.
But suppose each animal is bound
by a separate rope which is fastened to a pole firmly planted in
the ground each animal will make furious attempts to return to
its home and becoming exhausted finally will stand, sit, curl or
lie down quietly near the post. Similarly by practising
contemplation of the body, Kayagatasati, the sense faculties are
placed well under control. Mindfulness of the body serves as the
firm post to which each of the faculties is tied down.
Dukkarapanha Sutta states
that in the Teaching of the Buddha, it is difficult first to
become a member of the Order as a novice and as a bhikkhu.
Secondly, it is difficult to be happy and comfortable in the
Order with its disciplinary rules. Thirdly, even if one stays the
course and remains in the Order, it is difficult for one to
practise concentration meditation and Vipassana meditation to
attain to higher stages of knowledge. When fully endowed with
supporting paramis (perfections), a bhikkhu who gets instruction
in the morning and starts practising meditation in the morning
may be fully liberated by the evening; if he gets instruction in
the evening and starts practising meditation in the evening he
may be fully liberated by the morning.
A wealthy householder by the name
of Citta figures quite prominently in some of the suttas of this
division. In Nigantha Nataputta Sutta, Nigantha Nataputta
finds himself unable to accept the view expressed by the Buddha
that there is jhana and samadhi free from vitakka and vicara. He
discusses this problem with Citta, the wealthy householder, who
is an Ariya disciple of the Buddha. Citta tells him: "I
believe there is jhana and samadhi free from vitakka and vicara,
not because of my faith in the Buddha but because of my own
achievement and realization." Citta explains that he has
personally experienced jhana samadhi unaccompanied by vitakka and
vicara and has no need to rely on others for believing this.
The same Citta used to have in his
younger days a close friend who later become the naked ascetic
Kassapa. Each has gone his own separate way and the two friends
meet again only after thirty years. Citta asks his friend whether
by living the ascetic life he has gained any thing more than what
could be achieved by the wholesome dhamma of ordinary people. The
ascetic Kassapa admits that he has nothing to show besides his
nakedness, his shaven head and accumulation of dust on his body.
When asked in return he himself
has gained by being a disciple of the buddha and following the
Path as instructed by his Teacher, Citta informs him that he has
become fully accomplished in the four jhanas, and having removed
the five fetters, is now an anagami, a Non-returner. The naked
ascetic, impressed by his achievements, tells Citta that he wants
to be a disciple of the Buddha. Citta introduces him to the
leading bhikkhus and helps him to get admission into the
Order.With the guidance of the theras and encouragement of his
friend Citta, the ex-ascetic Kassapa puts in such an effort in
the practice of meditation that in no time he gains the supreme
goal of Arahatship.
In the Sankhadhama Sutta,
the Buddha points out the wrong views held by Nigantha Nataputta
on kamma and its resultant effects. According to the village
headman Asibandhakaputta, his Teacher Nigantha Nataputta teaches
that every one who commits evil deeds of killing, lying, etc. is
definitely bound to be reborn in states of woe. Whatever action
is performed in a greater frequency, that action tends to
determine the destiny of a being. The Buddha points out the
fallacy in the two statements, one contradicting the other. An
individual does not often commit the evil deed, for in stance, of
killing. Other actions besides killing are performed by him in a
more frequent manner; hence, according to Nigantha Nataputta, he
will not be destined to states of woe for his evil act of
killing.
Then the Buddha explains that only
very heinous acts such as killing of one's own parents, creating
a schism in the Samgha, etc. bring the dire resultant effect of
certain destiny in the states of woe. Other misdeeds, physical,
vocal or mental, cannot be regarded as to lead with certainty to
unhappy destinations. In stead of just feeling remorseful and
penitent over one's particular evil deed, one should recognize it
to be evil, and resolve not to repeat a similar unwholesome
action, and follow it with the practice of concentration and
Vipassana meditation.
Thus abandoning all evil deeds and
doing only wholesome deeds together with development of
Brahmavihara Bhavana till accomplished in jhana, one can escape
from the unhappy consequences of one's evil actions and look
forward to a better future. This Sankhadhama Sutta establishes
the fact that as in matter of practice so also in the matters of
views, the Buddha takes the Middle Path.
In the Bhadraka Sutta, the
Buddha explains the origin of suffering by giving illuminating
examples. The village headman Bhadraka wants to know the cause of
suffering that afflicts mankind. In reply, the Buddha asks him to
think of his son and imagine that his son is meeting with
unexpected misfortunes, or getting arrested by the king's order
or facing a severe punishment. Bhadraka imagines as he is told
and finds that such thoughts give rise to sorrow, lamentation,
pain, distress, grief and despair in him. When he imagines a
stranger to be placed in a similar situation, facing similar
predicament, he finds that he is not troubled at all with any
mental agony. He explains to the Buddha that the difference in
his mental reaction to the two situations lies in the fact that
he loves his son with a parent's love and is very fond of his
son, whereas he has no such feeling towards the stranger.
Next the Buddha asks him if any
love, passion or desire arises in him before he meets or sees or
hears about the woman who has become his wife, Bhadraka replies
that only when he meets, sees and hears about her that he
develops passion and attachment towards his wife. When the Buddha
asks him further whether he will suffer from sorrow, lamentation,
pain, distress, grief, despair, if anything untoward happens to
his wife, he confesses that he will suffer more than these
agonies; he might even lose his life through intense suffering.
The Buddha points out then that
the root cause of suffering in the world is cravings, greed,
passion and desire that engulf mankind. It has been so in the
past, as it is now and so it will be in the future.
(e) Maha
Vagga Samyutta Pali
The last Vagga of Samyutta Nikaya
is made up of twelve samyuttas, the list of which gives a clear
indication of the subjects dealt with in this division:
Magga Samyutta, Bojjhanga
Samyutta, Satipatthana Samyutta, Indriya Samyutta,
Sammappadhana Samyutta, Bala Samyutta, Iddhipada Samyutta,
Anuruddha Samyutta, Jhana Samyutta, Anapana Samyutta,
Sotapatti Samyutta and Sacca Samyutta.
The main doctrines which form the
fundamental basis of the Buddha's Teaching are reviewed in these
samyuttas, covering both the theoretical and practical aspects.
In the concluding suttas of the vagga, the ultimate goal of the
holy life, Arahatta Phala, Nibbana, end of all suffering, is
constantly kept in full view together with a detailed description
of the way of achieving it, namely, the Four Noble Truths and the
Noble Path of Eight Constituents.
In the opening suttas it is
pointed out how friendship with the good and association with the
virtuous is of immense help for the attainment of the Path and
Perfection. It is one of the supporting factors conducive to the
welfare of a bhikkhu. Not having a virtuous friend and good
adviser is a great handicap for him in his endeavours to attain
the Path.
In the Kundaliya Sutta, the
wandering ascetic Kundaliya asks the Buddha what his objective is
in practising the holy life. When the Buddha replies that he
lives the holy life to enjoy the Fruits of the Path and the bliss
of liberation by knowledge, the ascetic wants to know how to
achieve these results. The Buddha advises him to cultivate and
frequently practise restraint of the five senses. This will
establish the threefold good conduct in deed, word and thought.
When the threefold good conduct is cultivated and frequently
practised, the Four Foundations of Mindfulness will be
established. When the Four Foundations of Mindfulness are well
established, the Seven Factors of Enlightenment will be
developed. When the Seven Factors of Enlightenment are developed
and frequently applied, the. Fruits of the Path and liberation by
knowledge will be achieved.
In the Udayi Sutta, there
is an account of Udayi who gives confirmation of such
achievements through personal experience. He tells how he comes
to know about the five khandhas from the discourses, how
he practises contemplation on the arising and ceasing of these khandhas
thereby developing Udayabbaya Nana which, through frequent
cultivation, matures into Magga Insight. Progressing still
further by developing and applying frequently the Seven Factors
of Enlightenment he ultimately attains Arahatship. In many suttas
are recorded the personal experiences of bhikkhus and lay
disciples who on being afflicted with serious illness are advised
to cultivate and practise the Seven Factors of Enlightenment.
They recount how they are relieved, not only of pains of sickness
but also of suffering that arises from craving.
In Sakunagghi Sutta, the
bhikkhus are exhorted by the Buddha to keep within the confines
of their own ground, i.e., the Four Foundations of Mindfulness,
namely, contemplation of body, sensation, mind and mind-objects.
They can roam freely in the safe resort guarded by these outposts
of Four Foundations of Mindfulness, unharmed by lust, hate and
ignorance. Once they stray outside their own ground, they expose
themselves to the allurements of the sensuous world. The parable
of falcon and skylark illustrates this point. A fierce falcon
suddenly seizes hold of a tiny skylark which is feeding in an
open field. Clutched in the claws of its captor, the unfortunate
young bird bemoans its foolishness in venturing outside of its
own ground to fall a victim to the raiding falcon.
"If only I had stayed put on
my own ground inherited from my parents, I could easily have
beaten off this attack by the falcon.' Bemused by this
challenging soliloquy, the falcon asks the skylark where that
ground would be that it has inherited from its parents. The
skylark replies, "The interspaces between clods of earth in
the ploughed fields are my ground inherited from my
parents." All right, tiny tot, I shell release you now. See
if you can escape my clutches even on your own ground."
Then standing on a spot where
three big clods of earth meet, the skylark derisively invites the
falcon, "Come and get me, you big brute." Burning with
fury, the falcon sweeps down with fierce speed to grab the
mocking little bird in its claws. The skylark quickly disappears
into the interspaces of the earth clods, but the big falcon,
unable to arrest its own speed, smashes into the herd protruding
clods to meet its painful death.
In Bhikkhunuupassaya Sutta,the
Buddha explains for Ananda's benefit two methods of meditation.
When established in the Four Foundations of Mindfulness, a
bhikkhu will experience a beneficial result, gradually
increasing. But should his mind be distracted by external things
during the contemplation on body, sensation, mind or mind-object,
the bhikkhu should direct his mind to some confidence-inspiring
object, such as recollection of the virtues of the Buddha. By
doing so, he experiences joy, rapture, tranquillity and
happiness, which is conducive to concentration. He can then
revert back to the original object of meditation. When his mind
is not distracted by external things, no need arises for him to
direct his mind to any confidence-inspiring object. The Buddha
concludes his exhortation thus: "Here are trees and
secluded places, Ananda. Practise meditation, Ananda. Be not
neglectful lest you regret it afterwards."
As set out in the 'Ciratthiti
Sutta', the Venerable Ananda takes this injunction to heart
and regards the practice of the Four Methods of Steadfast
Mindfulness as of supreme importance. When a bhikkhu by the name
of Badda asks the Venerable Ananda, after the death of the
Buddha, what will bring about the disappearance of the Buddha's
Teaching, the Venerable Ananda replies, "So long as the
practice of the Four Methods of Steadfast Mindfulness is not
neglected, so long will the Teaching prosper; but when the
practice of the Four Methods of Steadfast Mindfulness declines,
the Teaching will gradually disappears"
Anapanassati meditation,
one of the methods of body contemplation, consists in watching
closely one's in-breath and out-breath and is rated highly as
being very beneficial. In the Maha Kappina Sutta,the
bhikkhus inform the Buddha, "We notice, Venerable Sir, that
bhikkhu Maha Kappina is always calm and collected, never excited,
whether he is in company or alone in the forest." "It
is so, bhikkhus. One who practises Anapanassati meditation with
mindfulness and full comprehension remains calm in body and
collected in mind, unruffled, unexcited."
The Icchanagala Sutta
describes how the Buddha himself once stayed for the
rains-residence of three months in Icchanagala forest grove in
solitude practising Anapanassati meditation most of the time.
Anapanassati meditation is known as the abode of the Enlightened
Ones, the abode of the Noble Ones.
When fully accomplished in the
cultivation of the Seven Factors of Enlightenment, through
practice of body contemplation or Anapanassati meditation, one be
comes firmly established in unshakable confidence in the Buddha,
the Dhamma end the Samgha. The moral conduct of such a person,
through observance of precepts, is also without blemish. He has
reached, in his spiritual development, the stage of the
Stream-winner, Sotapatti Magga, by virtue of which, he will never
be reborn in states of woe and misery. His path only leads
upwards, towards the three higher stages of accomplishment. He
has only to plod on steadfastly without looking backwards.
This is explained in the Pathama
Mahanama Sutta, by the simile of an earthern pot filled
partly with gravels and stones and partly with fat and butter. By
throwing this pot into water and smashing it with a stick, it
will be seen that gravels and stones quickly sink to the bottom
while fat and butter rise to the surface of the water. Likewise,
when a person who has established himself in the five wholesome
dhammas of faith, conduct, learning, charity and insight dies,
his body remains to get decomposed but his extremely purified
mental continuum continues in higher states of existence as
birth-linking consciousness, patisandhi citta.
In the concluding suttas are
expositions on the Middle Path, the Four Noble Truths and the
Noble Path of Eight Constituents.
The Buddha's first sermon, the Dhammacakkappavattana
Sutta, appears in the last samyutta, namely, Saccasamyutta.
The Buddha did not make his claim
to supremely perfect enlightenment until he had acquired full
understanding of the Four Noble Truths. "As long, O
bhikkhus, as my knowledge of reality and insight regarding the
Four Noble Truths in three aspects and twelve ways was not fully
clear to me, so long did I not admit to the world with its devas,
maras and brahmas, to the mass of beings with its recluses,
brahmins, kings and people that I had understood, attained and
realized rightly by myself the incomparable, the most excellent
perfect enlightenment."
The Buddha concluded his first
sermon with the words "This is my last existence. Now
there is no more rebirth for me."