Guide to
Tipitaka
5. Majjhima
Nikaya
Professor Ko Lay
For free
distribution only, as a gift of Dhamma
Collection of Medium Length
Discourses of the Buddha
This collection of medium length
discourses is made up of one hundred and fifty two suttas in
three books known as pannasa. The first book, Mulapannasa, deals
with the first fifty suttas in five vaggas, the second book,
Majjhimapannasa consists of the second fifty suttas in five
vaggas too; and the last fifty two suttas are dealt with in five
vaggas of the third book, Uparipannasa, which means more than
fifty.
The suttas in this Nikaya throw
much light on the social ideas and institutions of those days,
and also provide general information on the economic and
political life.
(a) Mulapannasa
Pali
I. Mulapariyaya
Vagga
(1) Mulapariyaya Sutta
The Buddha explained the basis of
all phenomena, specifying twenty four categories such as the four
elements (earth, water, fire, wind); sentient beings, devas; the
seen, the heard, the thought of, the known; the oneness, the
multiplicity, the whole; and the reality of Nibbana. The
uninstructed worldling cannot perceive the true nature of these
phenomena; only the enlightened ones can see them in true
perspective.
(2) Sabbasava Sutta
In this discourse, mental
intoxicants that beset the uninstructed worldling are defined,
and seven practices for eradicating them are explained.
(3) Dhammadayada sutta
This sutta contains two separate
discourses, the first one given by the Buddha, the second by the
Venerable Sariputta. The Buddha urged the bhikkhus to receive as
their legacy from him the Bodhipakkhiya Dhamma only, and not
material things like the four requisites. The Venerable Sariputta
advised the bhikkhus to lead a solitary life for attainment of
jhana and to strive for the attainment of Nibbana by abandoning
greed, ill will, and delusion.
(4) Bhayabherava Sutta
This discourse describes how a
bhikkhu leading a solitary life in a secluded forest invites harm
and danger to himself by his impure thoughts, words and deeds,
and how the Buddha had lived a peaceful forest life harmlessly by
cultivating pure thoughts, words and deeds which finally led him
to enlightenment.
(5) Anangana Sutta
In this discourse given on the
request of the Venerable Maha Moggallana, the Venerable Sariputta
explained four types of individuals:
(i) an impure person who knows
he is impure;
(ii) an impure person who does
not know he is impure;
(iii) a pure person who knows
his own purity;
(iv) a pure person who does
not know his own purity.
(6) Akankheyya Sutta
This sutta describes how a bhikkhu
should develop sila, samadhi and panna, instead of hankering
after gain and fame; how he should restrain his faculties, seeing
danger in the slightest fault.
(7) Vattha Sutta
In this discourse the Buddha
explained the difference between an impure mind and a pure mind
by giving the example of dirty cloth and clean cloth. Only the
clear cloth will absorb dye; so also only the pure mind will
retain the dhamma.
(8) Sallekha Sutta
In this discourse the Buddha
explained to Maha Cunda how wrong views about atta and loka can
be removed only by vipassana insight. Jhanic practice is not the
austerity practice that removes moral defilements; jhanic
practice only leads to a blissful existence. Only refraining from
forty-four kinds of bad deeds constitutes austerity practice for
removing moral defilements. The volition alone to do a good deed
is enough to produce a good result; when it is accompanied by the
actual deed, the beneficial result accruing is immeasurable. One
immersed in the mire of sensuous impurities cannot rescue others
immersed likewise in the mire.
(9) Samma-ditthi Sutta
This discourse is an exposition on
the right view delivered by the Venerable Sariputta at Savatthi.
When physical, verbal and mental actions are motivated by greed,
hatred and delusion, they are deemed to be bad. When they arise
through non-greed, non-hatred and non-delusion, the actions are
deemed to be good. Right View is understanding what a good deed
is and what a bad deed is; it is the full comprehension of the
Four Noble Truths and not holding on to eternity views concerning atta.
(10) Mahasatipatthana Sutta
This discourse given at
Kammasadhamma market town is the most important sutta which gives
practical guidance for cultivation of mindfulness. It describes
the Four Methods of Steadfast Mindfulness, namely, contemplating
the body, contemplating sensation, contemplating the mind, and
contemplating the dhamma as the one and only way for the
purification of beings, for the overcoming of sorrow and
lamentation, for the complete destruction of pain and distress,
for the attainment of the Noble Magga and for the realization of Nibbana.
This sutta appears in identical
form in the Digha Nikaya.
II. Sihanada Vagga
(1) Culasinhanada Sutta
In this discourse, given at
Savatthi, the Buddha made the bold statement that the four
Categories of Ariyas, namely, the Stream-winner, the
Once-returner, the Non-returner and the Arahat exist only in his
Teaching and not in any other.
(2) Mahasihanda Sutta
In this discourse, given at
Vesali, the Venerable Sariputta reported to the Buddha about the
disparagement of the Buddha's virtues made by Sunakkhatta who had
left the Teaching. The Buddha said that Sunakkhatta was not
intellectually equipped to have the faintest glimpse of the
Buddha's virtues such as the Ten Strengths, the four kinds of
supreme Self-Confidence, the Non-decline of Sabbannuta Nana till
the time of parinibbana. He then described the five destinations
and the actions which lead to them as well as the wrong beliefs
and practices of the naked ascetics to whose camp Sunakkhatta now
belonged.
(3) Mahadukkhakkhandha
Sutta
This discourse was given at
Savatthi to refute the naked ascetics when they tried to make out
that they followed the same path and taught the same dhammas the
Buddha. The Buddha also explained to the bhikkhus what the
pleasures of the senses wore, what their faults and dangers were,
and the way of escape from them. The Buddha explained further
that outside of his Teaching, these dhammas were not known and no
one but the Buddha and his disciples could teach such dhamnas.
(4) Culadukkhakkhandha
Sutta
This discourse, given by the
Buddha, at Kapilavatthu to the Sakyan Prince Mahanama to explain
to him on his request, how greed, ill will and ignorance caused
moral defilements and suffering.
(5) Anumana Sutta
This discourse was given by the
Venerable Maha Moggallana to many bhikkhus at Susumaragira in the
country of Bhagga. They were urged to see if they had purged
themselves of sixteen kinds of stubbornness such as inordinate
desire, humiliating others while praising oneself, wrathfulness,
etc. If these sixteen kinds of unwholesome dhammas were detected
in oneself, a determined effort should bo made to get rid of
them.
(6) Cetokhila Sutta
This discourse, given by the
Buddha at Savatthi, mentions the five kinds of mental thorns:
doubt about the Buddha, doubt about the Dhamma, doubt about the
Sahgha, doubt about the efficacy of the practice in sila, samadhi
and panna, ill will and animosity towards fellow bhikkhus. It
also mentions the five fetters: attachment to sensual desires,
attachment to oneself, attachment to material objects;
immoderation in eating and sleeping, and adopting the holy life
with the limited objective of attaining to blissful existences
only. These mental thorns and fetters are obstacles to liberation
from dukkha. They should be removed and eradicated for
realization of Nibbana.
(7) Vanapattha Sutta
This discourse, given at Savatthi,
is concerned with tha choice of a suitable place for a bhikkhu.A
bhikkhu has to depend on a forest glade or a village, or a town
or an individual for his residence and support.If he finds out
any particular place is not satisfactory for his spiritual
development or for material support, he should abandon that place
at once.
If he finds it satisfactory with
respect to material support, but not beneficial for spiritual
development, he should abandon that place, too. But when it
proves beneficial for spiritual development, even if the material
support is meagre, the bhikkhu should stay on in that place. When
conditions are satisfactory both for spiritual development and
material support, he should live for the whole of his life in
such a place.
(8) Madhupindika Sutta
A Sakyan Prince named Dandapani,
once asked the Buddha at Kapilatthu what doctrine he taught.The
Buddha replied that his doctrtne was one which could not be
grasped by any brahman nor by the Mara. It is this: not living in
discord with any one in the world; not obsessed by sense
impressions (sanna); not troubled by doubts; and rot craving for
any form of existence
(9) Dvedavitakka Sutta
This discourse was given by the
Buddha at Savatthi to explain two kinds of thinking: wholesome
and unwholesome. Bhikkhus should practise to see the advantages
of engaging in wholesome thoughts and the dangers of unwholesome
thoughts.
(10) Vitakkasanthana Sutta
This discourse was given by the
Buddha at Savatthi on how to combat the arising of unwholesome
thoughts with wholesome thoughts. For example, greed and sensuous
thoughts should be banished by contemplating on unpleasentness
and impermanency of the object of desire; illwill and hatred must
be countered by thoughts of loving-kindness; and ignorance may be
overcome by seeking illumination and guidance from the teacher.
III. Opamna Vagga
(1) Kakacupama Sutta
This discourse was given by the
Buddha at Savatthi in connection with Bhikkhu Moliyaphagguna who
was friendly with bhikkhunis. When others censured him for being
too friendly with bhikkhunis, he lost his temper and broke into
quarrel with bhikkhus who criticized him.
When the Buddha admonished and
advised him to keep away from bhikkhunis and to control his
temper, he remained recalcitrant. The Buddha showed the
harmfulness of ill temper and advised other bhikkhus to keep a
tight check on their temper, not losing it even when some one was
sawing away their limbs into bits.
(2) Alagaddupama Sutta
This discourse was given by the
Buddha at Savatthi. Bhikkhu Arittha misunderstood the Buddha's
Teaching and maintained that the Buddha showed how to enjoy
sensuous pleasure without jeopardising one's progress in the
Path. When the Buddha remonstrated with him for his wrong views
he remained unrepentent.
The Buddha then spoke to the
bhikkhus on the wrong way and the right way of learning the
dhamma, giving the simile of a snake catcher, and the simile of
the raft.
(3) Vammika Sutta
This discourse was given by the
Buddha at Savatthi. Venerable Kumarakassapa was asked by a deva a
set of fifteen questions which he brought to the Buddha for
elucidation. The Buddha explained to him the meaning of the
questions and assisted him in their solution.
(4) Rathavinita Sutta
This sutta recounts the dialogue
between the Venerable Siriputta and the Venerable Punna at
Savatthi on the seven stages of purity, such as purity of sila,
purity of mind, purity of view etc., that must be passed before
attainment to Nibbana.
(5) Nivapa Sutta
This discourse was given by the
Buddha at Savatthi on the snares that waylay bhikkhus on their
path, making use of the simile of the hunter, the hunter's
followers, the green pasture and four different herds of deer.
The hunter was likened to Mara, the hunter's crowd to Mara's
followers, the green pasture he had set up to the sensuous
pleasures, and four different herds of deer to four different
types of recluses who left homelife.
(6) Pasarasi Sutta
This sutta given by the Buddha at
Savatthi is also known by the name of Ariyapariyesana Sutta. The
Buddha recounted his life from the time he was born in the human
world as the son of King Suddhodana till the moment of the great
discourse on the Turning of the Wheel of Dhamma, giving details
of his renunciation, initial wrong practices of severe asceticism
and final discovery of the Noble Path of Eight Constituents. In
particular, stress was laid on two different types of quests, the
Noble and the Ignoble. He explained that it was extremely unwise
to go after sensual pleasures which subject one to ageing,
disease and death. The most noble quest was to seek out that
which will liberate one from ageing, disease and death.
(7) Culahatthipadopama
Sutta
This sutta was given by the Buddha
at Savatthi. The Brahmin Janussoni asked the wandering ascetic
Pilotika, who had just come back from the Buddha, whether he knew
all the virtues and accomplishments of the Buddha. The wandering
ascetic replied that only a Buddha who could match another Buddha
in attainments could know all the virtues of the other. As for
him, he could only exercise his imagination in this respect just
as a hunter would judge the measurements of an elephant from the
size of its footprints.
Later when the Brahmin Janussoni
went to see the Buddha, and recounted his conversation with the
wandering ascetic the buddha told him that the size of an
elephant's footprint might still be misleading. Only when one
followed the footprints, and the animal was seen grazing in the
open, its true measurements could be accurately judged. So also
the virtues of the Buddha and his Teaching could be fully
appreciated and understood only when one followed his Teaching
and practised as taught by him until the final goal of Arahatship
was reached.
(8) Mahahatthipadopama
Sutta
This discourse was given by the
Venerable Sariputta to the bhikkhus at Savatthi using the simile
of the elephant's footprint. He explained that just as the
footprint of all animals could be contained within the footprint
of an elephant, all wholesome dhammas were comprised in the Four
Noble Truths.
(9) Mahasaropama Sutta
This discourse was given by the
Buddha at Rajagaha in connection with Devadatta who remained
contened with gain and fame because of his attainment of
supernormal powers and left the Teaching to cause schism in the
Order. The Buddha said that this Teaching was not for the purpose
of gain and fame which were like the external shoots and branches
of a tree; nor just for the accomplishment in sila which may be
likened to the outer crust of a tree; nor for mere establishing
of concentration to achieve supernormal powers which were like
the bark of a tree. The Dhamma was taught for the attainment of
Arahatship, the noble liberation which alone resembled the inner
path of a tree.
(10) Culasaropama Sutta
This discourse was givenbythe
Buddha at Savatthi in connection with the Brahmin Pingalakoccha
who asked the Buddha whether all the six teachers claiming to be
Buddhas were really enlightened. The Buddha explained that the
Brahmacariya practice taught by a Buddha led to Arahatship, not
just to the achievement of gain and fame, or supernormal powers.
IV. Mahayamaka
Vagga
(1) Culagosinga Sutta
The Venerable Anuruddha, the
Venerable Nandiya and the Venerable Kimila were staying in the
Gosinga Sal tree woodland. The Buddha visited them and praised
them on their way of living, practising the holy life with
perfect harmony and concord amongst themselves, thus forming an
adornment to the lovely woodland park.
(2) Mahagosinga Sutta
Once while the Buddha was residing
in the Gosinga Sal tree woodland, the Venerable Sariputta asked
the Buddha, 'Who would most adorn this woodland park and enhance
its beauty?' The discourse records the different answers provided
by the Venerables Revata, Anuruddha, Maha Kassapa, Maha
Moggallana, Sariputta and by the Buddha himself.
(3) Mahagopalaka Sutta
This discourse, given by the
Buddha at Savatthi, explains the conditions under which the
Teaching would grow and prosper and the conditions under which it
would decline and decay. The example of a cowherd is given. When
a cowherd is equipped with eleven skills of managing and tending
his cattle, there is progress and growth in his work. So also
when the bhikkhu is skilled and accomplished in eleven factors
such as knowledge of truth about the khandhas, practice of sila,
samadhi and panna, etc., the Teaching will grow and prosper.
(4) Culagopalaka Sutta
This discourse deals with eleven
factors, the failure to fulfil which would contribute to the down
fall and ruin of the Teaching. Just as the cattle under the care
of an unwise and unskilful cowherd crossed the river from a wrong
quay on the bank and met with destruction instead of reaching the
other shore, so also the followers of the teachers who were not
accomplished in the knowledge of truth, khandhas, etc.,would end
up only in disaster.
(5) Culasaccaka Sutta
This discourse, given at Vesali,
gives an account of the debate between the Buddha and Saccaka the
wandering ascetic on the subject of atta. Saccaka maintained that
rupa, vedana, sanna, sankhara and vivvana were one's atta. It was
atta which enjoyed the fruits of good deeds and suffered the
consequences of bad deeds. The Buddha refuted his theory,
pointing out that none of the khandhas was atta each being
subjected to the laws of anicca, dukkha, and anatta, and not
amenable to anyone's control. Saccaka had to admit his defeat in
the presence of his followers.
(6) Mahasaccaka Sutta
The same Saccaka, the wandering
ascetic, came again to the Buddha the next day and asked about
the cultivation of mind and body. He knew only the wrong methods
of developing concentration. The Buddha explained to Saccaka the
various practices he himself had followed and mistakes he had
made until he found the middle Path that finally led him to the
realization of Nibbana.
(7) Culatanhasankhaya
Sutta
On enquiry by the king of devas
how a disciple of the Buddha trained himself to realize Nibbana,
the Buddha gave him a short description of how a house holder,
after leaving his home, put himself on a course of training that
gradually purified his mind of all moral defilements and led him
to the final goal.
(8) Mahatanhasankhaya
Sutta
A disciple of the Buddha, Sati by
name, held the view that the Buddha taught: "The same
consciousness transmigrates and wanders about.." Other
disciples tried to rid him of this wrong view but to no avail.
The Buddha told him that he never taught such wrong views. He
only taught "Consciousness arises out of conditions; there
is no arising of Consciousness without conditions."
(9) Maha-assapura Sutta
The people of Assapura, a market
town of Anga country, were ardently devoted to the Buddha, the
Dhamma and the Samgha, helping and assisting the members of the
Order by offering them the bhikkhu requisites. Out of gratitude
for such support, the Buddha urged the bhikkhus to make strenuous
efforts in their training and practice of Dhamma, gradually going
up stage by stage: starting from avoiding evil deeds by restraint
of physical and vocal actions, to proceed to mental restraint
through meditation, then progressing towards attainment of four
stages of jhana, and finally to the stage where all moral
defilemsnts were eliminated and Nibbana was attained.
(10) Cula-assapura Sutta
Out of gratitude for the support
given by the lay devotees of Assapura, a market town in the
country of Anga, the buddha urged the bhikkhus to be worthy of
the name of samana and brahmana. Samana means one who has stilled
his passions; brahmana one who has rid him self of defilements. A
bhikkhu should therefore subject himself to the course of
discipline and practice as laid down by the Buddha until he had
eliminated the twelve defilements such as envy, ill will, deceit,
wrong views. etc.
V. Culayamaka
Vagga
(1) Saleyyaka Sutta
This exposition was given to
villagers of Sala on ten demeritorious deeds that would lead to
states of misery and woe and ten meritorious deeds that would
give rise to rebirth in happy realms.
(2) Veranjaka Sutta
This discourse was given to the
householders of Veranja dealing with identical subjects as in the
Saleyyaka Sutta.
(3) Mahavedalla Sutta
The Venerable Mahakotthika asked
many questions to the Venerable Sariputta at Savatthi regarding
an Uninstructed, person with no panna, and instructed persons
with panna; many questions on vinnana and vedana, on the
difference between panna and vinnana, and many other things. The
Venerable Sariputta obliged him with detailed answers.
(4) Culavedalla Sutta
Theri Dhammadinna was asked many
questions by the householder Visakha about personality, Sakkaya,
the origin of Sakkaya, the cessation of Sakkaya and the way
leading to cessation of Sakkaya. All the questions were
satisfactorily answered by the Theri.
(5) Culadhammasamadana
Sutta
This sutta describes four
practices involving: (i) happy living now, followed by dire
consequences in the future; (ii) unhappy living now, followed by
dire consequences in the future; (iii) unhappy living now,
followed by a happy life in the future; (iv) happy living now,
followed by a happy life in the future.
(6) Mahadhammasamadana
Sutta
In this discourse, the four
practices as described in Culadhammasamadana Sutta are explained
with more details giving similes of poisoned fruit
juice,delicious cordial and medicinal preparation of cow's urine.
(7) Vimamsaka Sutta
Any claim to Buddhahood may be put
to acid tests as provided in this sutta. A detailed procedure to
scrutinize such claim is laid down here.
(8) Kosambiya Sutta
This discourse on how
loving-kindness should be the basis of their relations was given
by the Buddha to the bhikkhus of Kosambi who were living in
discord because of disagreement over trifling matters.
(9) Brahmanimantanika
Sutta
The Brahma Baka held the wrong
view of eternity, believing in permanence, stability and
endurance. The Buddha showed him how wrong his belief was.
(10) Maratajjaniya Sutta
This is an account given by the
Venerable Maha Moggallana of how Mara once troubled him by
causing pains and aches in the stomach. He had to coax him to
stop annoying him by telling him that he had been Marais uncle at
the time of Kakusandha Buddha.
(b)
Majjhima Pannasa Pali
I. Gahapati
Vagga
(1) Kandaraka Sutta
This discourse was delivered at
Campa in connection with Kandaraka, the wandering ascetic, and
Pessa, son of elephant rider, who marvelled at the silence
maintained by the huge congregation of bhikkhus, not making any
sound, not even a sneeze nor a cough. The Buddha explained that
their silence was due to their accomplishments in samadhi and to
their training on four Methods of Steadfast Mindfulness. The
Buddha also elucidated the four types of individuals engaged in
meditation.
(2) Atthakanagara Sutta
The householder Dasama of Attahaka
wanted to know if there was a single dhamma which could cause
liberation and realization of Nibbana. The Venerable Ananda
informed him there was a group of dhammas,eleven in number,
namely, the four jhanas, the four Brahmavihara practices and
Akasanankayatana, Vinnanancayatana, Akincannayatana.
Contemplating the impermanent nature of each of those dhammas
would lead one to Nibbana.
(3) Sekha Sutta
This discourse was given by the
Venerable Ananda to the Sakyans headed by Prince Mahanama. The
Venerable Ananda explained the path consisting of three steps,
sila, samadhi and panna to be followed by an aspirant to higher
knowledge culminating in the knowledge of cessation of asava
(4) Potaliya Sutta
Potaliya had left worldly affairs
behind with a view to lead the holy life. When the Buddha saw him
dressed in ordinary everyday attire, the Buddha addressed him as
'Gahapati', householder, which Potaliya resented. The Buddha
explained to him that in the vocabulary of the Vinaya one was
said to have cut oneself off from the world only when one
refrained from killing, stealing, telling lies, slandering, and
only when one was abstemious, not conceited, and controlled in
one's temper.
(5) Jivaka Sutta
This discourse was given at
Rajagaha in connection with Jivaka, the great physician, who
enquired whether it was true that the Buddha ate the meat of
animals killed purposely for him. The Buddha told him that he had
made it a rule for the bhikkhus not to partake of any meat which
they saw or heard or had reason to suspect to be especially
prepared for them. Further, a bhikkhu should not show eagerness
for food nor be greedy in eating; he should eat with reflection
that he took the meal only to sustain the body in order to pur
sue the path of liberation.
(6) Upali Sutta
A prominent, wealthy lay disciple
of Nigantha Nataputta was sent by his master to meet the Buddha
and defeat him in argument on certain aspects of the Theory of
Kamma. Whereas the Nigantha stressed on the physical and vocal
actions being more productive of resultant effects, the Buddha
maintained that it was volition or mental action that was
paramount. By means of his discourse the Buddha converted Upali,
and overwhelmed by intense wrath over the loss of his most
prominent disciple, Nataputta died.
(7) Kukkuravatika Sutta
This discourse, given by the
Buddha to two naked ascetics named Punna and Seniya at the market
town of Koliya, deals with four kinds of actions and four kinds
of resultant effects arising therefrom: (i) black deed leading to
black result, (ii) white deed leading to white result, (iii) deed
which is both black and white leading to result which is both
black and white and (iv) deed which is neither black nor white
leading to result which is neither black nor white.
(8) Abhayarajakumara Sutta
Prince Abhayarajakumara was sent
by Niganttha Nataputta to ask the Buddha whether he uttered
unpleasant words about the destiny of Devadatta. The Buddha
enumerated six modes of utterances out of which he would make two
modes of utterances: words which are true, profitable but not
pleasant to others and words which are true, profitable and
pleasant to others.
(9) Bahuvedaniya Sutta
This discourse was given at
Savatthi to explain the various kinds of vedana, which might be
two in number: sukha and dukkha vedanas or three in number by
including the upekkha vedana or five, six, eighteen or thirty
six, or one hundred and eight, depending on the method of
enumeration. Ordinarily sensations that arise from pleasures of
the senses are regarded as sukha, or happiness. But the Buddha
explains that the acme of happiness is attainment of nirodha samapatti.
(10) Apannaka Sutta
This discourse was given by the
Buddha to the villagers of Sala in the country of Kosala who had
not yet accepted any of the teachings taught by leaders of the
various sects visiting their village. The Buddha showed them the
right path which would not lead them astray. The wrong views of
the sectarians were contrasted against the right views propounded
by the Buddha; the disadvantages of wrong views, and the
advantages of right views were explained.
II.
Bhikkhu Vagga
(1) Abalatthikarahulovada
Sutta
In this discourse, given at
Rajagaha, the Buddha exhorted his son Rahu1a, a samanera aged
seven, on the necessity of observing the fundamental noral
precept of truthfulness, and of practising mindfulness,by giving
the similes of the upturned water pot, the royal elephant and the
mirror.
(2) Maharahulovada Sutta
This discourse on the five
khandhas, was given at Savatthi by the Buddha to Rahula at the
age of eighteen. The Venerable Sariputta also taught Rahula the
meditation on anapana. The Buddha further explained to him the
advantages of Anapana meditation and gave him another discourse
on the four great elements.
(3) Culamalukya Sutta
This discourse was given at
Savatthi to the bhikkhu Malukya. Bhikkhu Malukya interrupted his
meditation one afternoon, went to the Buddha and asked him the
well known classical questions: Is the universe eternal or not
etc.; is the soul the same as the body, is soul one thing and
body another, etc.; does life exist after death, or does it not
exist after death.
The Buddha explained to him that
the practice of the holy life did not dapend upon these
views.What ever view one may hold about them, there would still
be birth, ageing, decay, death, sorrow, lamentation, pain, grief,
distress. The Buddha said that he taught only about dukkha, the
cause of dukkha, the cessation of dukkha and the way leading to
the cessation of dukkha.
(4) Mahamalukya Sutta
This discourse was given to
bhikkhu Malukya at Savatthi to explain the five fetters, namely,
personality belief, doubt, attachment to wrong practice, sensual
desires and ill will, which lead beings to lower destinations.
(5) Bhaddali Sutta
This discourse, given at Savatthi,
is an exhortation to bhikkhu Bhaddali who refused to obey the
disciplinary rule of not eating after midday and in the evening;
the Buddha explained why bhikkhus in the Teaching should respect
the disciplinary rules laid down by him.
(6) Latukikopama Sutta
This discourse was given to the
Venerable Udayi. in connection with observance of disciplinary
rules and precepts. When the five strengths (balas), namely,
faith, energy, mindfulness, concentration and insight are not
well developed, the bhikkhu finds even a paltry restraint like
refraining from eating meals in the afternoon and in the evening
very irksome and onerous. But when the five Balas are fully
developed, even stringent rules can be observed without any
difficulty or discomfort
(7) Catuma Sutta
This discourse was given at Catuma
to the disciples of the Venerable Sariputta and the Venerable
Maha Moggallana, who came with five hundred bhikkhus to see the
Buddha. The five hundred bhikkhus made a lot of noise while
settling down. The Buddha refused to see them at first, but later
relented and taught them the dangers in the life of a bhikkhu.
Just as there are dangers and hazards in a sea like stormy waves,
crocodiles, whirlpools, and sharks, so also there are dangers
against which the bhikkhu must be always on guard, namely, ill
will against those who instruct them and guide them;
dissatisfaction with training rules such as those concerning
taking of meals or dealing with womenfolk; and pleasures of
senses.
(8) Nalakapana Sutta
This discourse was given to the
Venerable Anuruddha and to the villagers of Nalakapana to explain
that unless a bhikkhu had attained the higher stages of Magga and
Phala, accomplishments in supernormal psychic powers may prove to
be harmful to him. The Buddha him self talked about the
destinations of the departed persons not to earn praise and
admiration but to arouse enthusiasm and faith in his disciples.
(9) Goliyani Sutta
This discourse was given at
Rajagaha by the Venerable Sariputta to Goliyani Bhikkhu
concerning eighteen dhammas which a forest dwelling bhikkhu
should observe.
(10) Kitagiri Sutta
This discourse was given at the
market town of Kitagiri on the advantages of taking meals only
before noon and the disadvantages of eating in the evening.
III. Paribbajaka
Vagga
(1) Tevijjavaccha Sutta
Vacchagotta, the wandering
ascetic, questioned the Buddha whether it would be true to say
that Sabbannuta Nana was constantly and continuosly present to
him all the time, while walking or standing, asleep or awake. The
Buddha replied that it would not be true to say so. It would be
true to say only that the Buddha was accomplished in the three
kinds of knowledge, namely, knowledge of the past, power of
divine seeing, and knowledge of liberation.
(2) Aggivaccha Sutta
This discourse was given by the
Buddha at Savatthi in connection with Vacchagotta who approached
the Buddha quite often to ask many questions about atta. On this
occasion too he asked the Buddha whether there was atta, whether
atta was permanent, etc. The Buddha told him he held no theories
about atta because he had seen the nature of things as they
really were. Then he explained to him the dhamma in some detail..
(3) Mahavaccha Sutta
This discourse was given by the
Buddha toVaccha gotta at Rajagaha. On his visit to the Buddha
after a long interval, Vacchagotta no longer troubled the Buddha
with his speculations about atta, loka etc.; in stead, he
requested to be taught on good and bad deeds (Kusalakusalam
Kammam) in brief. The Buddha explained to him the dhamma on good
and bad deeds in brief as well as in detail.
Vacchagotta became a disciple of
the Buddha and received admission into the Order. Then practising
the dhamms as instructed, he ultimately attained Arahatship,
realizing Nibbana. The problems of atta, loka etc., no longer
obsessed him.
(4) Dighanakha Sutta
This important discourse was given
by the Buddha in the Sukarakhata cave near Rajagaha, to
Dighanakha, the wandering ascetic, a nephew of the Venera ble
Sariputta, in order to remove his wrong views of annihilation. As
the Buddha taught him the dhamma on contemplation of the body and
contemplation of sensation (sukha, dukkha, adukkhamasukha), his
uncle the Venerable Sariputta was standing behind the Buddha,
fanning him. It was only fifteen days ago that the Venerable
Sariputta had been admitted into the Order by the Buddha. While
following the progress of the discourse, as though sharing the
food prepared for another, the Venerable Sariputta advanced
rapidly from the stage of a Sotapanna which he had already
reached, and attained the perfect state of Arahatship with the
fourfold Analytical Knowledge (Patisambhida Nana). At the end of
the discourse his nephew, the wandering ascetic Dighanakha,
became a Sotapanna.
(5) Magandiya Sutta
This discourse was given by the
Buddha at the market town of Kammasadhamma in the Kuru country in
connection with Magandiya, the wandering ascetic, who resented
the Buddha's criticism of his wrong beliefs. The Buddha exhorted
him to practise control of the senses and sensuous thoughts. He
told the wandering ascetic the story of his renunciation, how he
had left his luxurious palaces and how, on discovering the Truth,
he found happiness in Arahattaphala which was far superior to any
of the sensuous pleasures. Magandiya gave up his wrong views to
become a disciple of the Buddha.
(6) Sandaka Sutta
This discourse was given at
Kosambi to Sandaka, the wandering ascetic, and his followers by
the Venerable Ananda. The Venerable Ananda explained to them the
four wrong views of sect-leaders who held there was no existence
after death, that there was no evil nor good, no cause for any
phenomena, and that there are only aggregate of seven elements.
Finally he taught the wandering ascetics the dhamma as expounded
by the Buddha. As a consequence of his teaching, Sandaka and his
followers abandoned their wrong views and became disciples of the
Buddha.
(7) Mahasakuludayi Sutta
At one time the Buddha and his
company of bhikkhus were residing at Rajagaha where six leaders
of sects were also spending the rains with their respective
followers. Then Udayi, the wandering ascetic, who was visited by
the Buddha, extolled the virtues of the Buddha saying that other
leaders were sometimes criticised even by their followers,
whereas the Buddha was the exception. Even if the Buddha's
disciples left the Order, they did not find fault with the Buddha
nor the Dhamma. They only blamed themselves for not being able to
follow his Teaching. Udayi attributed this difference in
reverential respect enjoyed by the Buddha to five aspects of his
virtues. The Buddha rejected Udayi's enumeration of his virtues
which were mostly attributed to ascetic practices, and explained
to him the real cause of the total veneration bestowed on him by
his followers.
(8) Samanamundika Sutta
The wandering ascetic Uggahamana,
son of Samana mundika, was teaching that any recluse who
refrained from wrong deed, wrong word, wrong thought, and wrong
livelihood was a fully accomplished Arahat. The Buddha rejected
his assertion, saying that in that case, even an infant sleeping
innocently upon his bed could claim to Arahatship. He then
explained that it was only the Noble Path of Eight Constituents
leading to Right Knowledge and Right Liberation that could bring
about realization of Arahatship.
(9) Culasakuludayi Sutta
This discourse was given at
Rajagaha. The wandering ascetic Sakuludayi asked the Buddha many
questions about atta and sila, and the Buddha explained to him
the practice in the Teaching beginning with the precept of not
taking the life of a being and ending with the realization of Nibbana.
(10) Vekhanasa Sutta
This discourse was given at
Savatthi. The Buddha explained to Vekhanasa, the wandering
ascetic, how happiness accruing from spiritual attainments was
superior to that derived from sensuous pleasures. The Buddha also
gave the assurance that any honest worker who would follow his
instructions sincerely could enjoy the bliss of spiritual
attainments.
1.Vide., Majjhimapannasa Pali.
3. Paribbajaka Vagga.
6. Sandaka Sutta, Para. 228.
IV. Raja Vagga
(1) Ghatikara Sutta
This discourse, given by the
Buddha while journeying in Kosala, recounts the story of high
devotion of Ghatikara, the potter, who looked after his blind
parents and who at the same time attended upon Kassapa Buddha
with utter reverence. There was also the account of how Ghatikara
forcibly pulled along his friend, young Jotipala, to where
Kassapa Buddha was, to pay respect. After hearing the dhamma
discourses young Jotipala left the household life to be admitted
into the Order by Kassapa Buddha. This interesting ancient
episode that had happened in Kassapa Buddha's time many aeons ago
was recounted to the Venerable Ananda by Gotama Buddha standing
on the very spot where once stood, a long, long time ago, the
house of Ghatikara, the potter. The Buddha concluded his story by
revealing that young Jotipala was none other than the present
Gotama Buddha.
(2) Ratthapala Sutta
Ratthapala, the son of a wealthy
brahmin obtained his parents' permission with great difficulty to
become a bhikkhu under the guidance of the Buddha. After twelve
years of strenuous endeavour, when he became a full-fledged
Arahat, he visited his parents' home. His parents attempted to
entice him with wealth and wife, back to household life but to no
avail. He taught his parents the law of impermanence, anicca; he
said he saw nothing alluring in the wealth and the wife.
(3) Maghadeva Sutta
This discourse was given at the
Royal mango grove at Mithila. The Buddha told the Venerable
Ananda about the noble tradition laid down by the righteous King
Maghadeva. When his hair began to turn white, he gave up the
household life leaving his dominions to his eldest son. This
tradition was handed down from king to son for generations and
generations, over thousands and thousands of years until the
reign of King Nimi. King Nimi had a son by the name of
Kalarajanaka who did not go forth from home life into
homelessness when the time came like his predecessors.
Kalarajanaka terminated the noble practice laid down by the
tradition. He thus became the last person of that tradition. The
Buddha revealed that he was the King Maghadeva of that ancient
time laying down the noble tradition. The Buddha said that that
noble tradition did not lead to calm, to higher knowledge. It
only led to the realm of Brahmas. But the noble practice which he
was leading now as a Buddha certainly led to the disillusionment
with the five khandhas, the abandonment of attachment and the
cessation of dukkha; to calm, higher knowledge, penetrative
insight and realization of Nibbana. The Buddha then exhorted,
"Ananda, continue to follow this good practice which I have
laid down. Let you not be the person with whom my tradition
ends."
(4) Madhura Sutta
This discourse was given by the
Venerable Mahakaccana at Madhura, He refuted the brahmins' claim
that only brahmins were noble and superior, and that others were
inferior. He explained to King Madhura that it was one's
Morality, not birth that established one's nobility. Anyone
whether Brahmin, Khattiya, Vessa or Sudda, committing a wrong
deed would be born again in the states of woe; anyone doing a
good deed would be born again in a happy realm. After this
discourse by the Venerable Mahakaccana, King Madhura, formerly of
another faith, took refuge in the Buddha, the Dhamma and the Samgha.
(5) Bodhirajakumara Sutta
This discourse was given by the
Buddha at Susumaragira in the country of Bhagga in connection
with the statement made by Prince Bodhi that "sukha,
happiness, cannot be attained through sukha; sukha can be
attained only through dukkha". The Buddha said he had also
once thought in a similar manner, and recounted the whole story
of his renunciation, his struggles with wrong practices, frantic
search for the Truth, and ultimate enlightenment. When asked by
the prince how long would it take a bhikkhu to achieve, in this
very lifetime, the supreme goal of the holy life, Arahatship, the
Buddha stipulated five attributes for the aspiring bhikkhu. If he
was equipped with five attributes: faith, good health, integrity
(not being deceitful), unrelenting zeal, and sufficient intellect
to understand the phenomena of 'arising and passing away', and
having the Tathagata as his instructor and guide, a bhikkhu would
achieve the Arahatship within seven years at most. Under the most
favourable circumstances he could become accomplished within half
a day.
(6) Angulimala Sutta
This discourse, given by the
Buddha at Savatthi, describes how Angulimala, the notorious
robber and murderer, was tamed by the Buddha, and how he took
refuge in the Buddha, the Dhamma and the Samgha. Although he had
the name of Ahimsaka, Non-violence, he was formerly cruel and
murderous and was called Angulimala by people. Being tamed now by
the Buddha, he ceased hurting anyone, and started living a life
true to his name. He had become an Arahat.
(7) Piyajatika Sutta
A householder of Savatthi whose
son had died went to see the Buddha who told him that dear
beloved ones formed a source of sorrow as they brought pain and
grief. The householder was displeased with what the Buddha said.
Gamblers playing with dice just close by the Buddha's monastery
told him differently. They said that loved ones surely brought
joy and happiness. King Pasenadi concurred with the gamblers but
his queen Mallika maintained that only what the Buddha said must
be true. She justified her faith in the Buddha by giving many
illustrations of the Buddha's penetrating and illuminating
wisdom. King Pasenadi was finally won over to her view.
(8) Bahitika Sutta
This discourse was given at
Savatthi by the Venerable Ananda to King Pasenadi on the bank of
the River Aciravati. He dealt with unwholesome deeds, words and
thoughts which were blameworthy and wholesome deeds, words and
thoughts which were praiseworthy. King Pasenadi was pleased with
the discourse and made a gift of cloth from the country of Bahiti
to the Venerable Ananda.
(9) Dhammacetiya Sutta
King Pasenadi of Kosala once came
to see the Buddha. Entering the dwelling where the Buddha was
staying, he fell on his forehead at the feet of the Buddha . When
asked by the Buddha why he was showing such extreme humbleness
and respect to the body of the Buddha, the king launched
eloquently on a eulogy of the Buddha, praising his virtues. The
Buddha told his bhikkhus that the words uttered by the king
constituted a memorial in honour of the Dhamma and urged them to
learn this memorial and recite it frequently.
(10) Kannakatthala Sutta
This discourse, given by the
Buddha at Urunna, contains answers to King Pasenadi Kosala's
questions about four classes of people and their destinations
after death, about Sabbannuta Nana, and about the great Brahma.
V.
Brahmana Vagga
(1) Brahmayu Sutta
The Brahmin Brahmayu was one
hundred and twenty years old when he heard of the fame of the
Buddha. He sent his disciple Uttara who was well versed in Vedas
to find out by examining the thirty two physical characteristics
of a great man whether Gotama was indeed an Enlightened Buddha.
On Uttara's good report testifying to the Buddha having the
requisite characteristics of a Buddha, Brahmayu went himself to
see the Buddha. Fully satisfied, after hearing the graduated
discourse, that Gotama was indeed an enlightened Buddha, he
became a devoted disciple and, achieving the third stage of the
Path and Fruition, an Anagami before he passed away.
(2) Sela Sutta
Sela was a brahmin of Apana
market-town, who on hearing about the fame of the Buddha from
Keniya the hermit went to see the Buddha accompanied by three
hundred young brahmins. After hearing a discourse from the Buddha
he became fully convinced that he had indeed seen a truly
enlightened Buddha. All of them requested for and received
permission from the Buddha to join the Order.
(3) Assalayana Sutta
Some five hundred brahmins who had
come to Savatthi on business attempted to challenge the Buddha on
his views with regard to the purity and nobility of the four
classes of people. They sent Assalayana, a highly talented young
man well-versed in the Vedas, to contest with the Buddha. The
young man's meeting with the Buddha ended up in his conversion.
(4) Ghotamukha Sutta
A discussion took place between
the Venerable Udena and a brahmin by the name of Ghotamukha on
the subject of the practice of the holy life. The Venerable Udena
described four kinds of persons engaged in ascetic practices.
After the discourse the Brahmin became a disciple of the
Venerable Udena and took his refuge in the Buddha, the Dhamma and
the Samgha.
(5) Canki Sutta
Canki, a brahmin of Opasada
Village, came to see the Buddha with a large crowd amongst whom
was a young brahmin by the name of Kapatika. The young man
entered into a discussion with the Buddha about the 'Three Vedas'
which had been handed down from generation to generation in
unbroken tradition. The tradition which the brahmins believed to
be the only Truth was likened by the Buddha to a line of blind
man each one clinging on to the preceding one.
(6) Esukari Sutta
This discourse was given at
Savatthi in connection with a brahmin named Esukari. In this
sutta too the Buddha rejected the brahmin classification of
society into four classes claiming the highest position for the
brahmins. It was not only the brahmins who could develop
loving-kindness, free from enmity and ill will. Members of other
classes also could develop loving-kindness. It was not birth but
the practice of wholesome dhamma that made a person noble.
(7) Dhananjani Sutta
Dhananjani was an old devoted lay
disciple of the Buddha. After the death of his first wife who had
great faith in the Buddha, the Dhamma and the Samgha, he was no
longer diligent in and mindful of the practice of dhamma. His
second wife was without faith in the Teaching of the Buddha. To
maintain his family he resorted to wrongful means of livelihood.
The Venerable Sariputta put him back on the right path. On his
death bed, he sent for the Venerable Sariputta who solaced him
with the dhamma. This caused him on his death to be reborn in the
Brahma world. The Buddha asked the Venerable Sariputta why he had
put the old brahmin only on the way to the inferior Brahma world
when a higher attainment was possible for him.
(8) Vasettha Sutta
A discussion had arisen between
two brahmin youths, Vasettha and Bharadvaja on the origin of a
brahmana. Bharadvaja maintained it was birth, lineage and caste
that made a person a brahmana. Vasettha believed moral conduct
and performance of customary duties were essential qualifications
to be a brahmana. They went to the Buddha for settlement of their
dispute. The Buddha told them that a person was not a brahmana
just because of his birth if he was full of worldly attachments,
or was harnessed to greed, ill will, craving, and ignorance. A
person became a brahmana whatever his birth, when he had cut off
his fetters of defilements, removed the obstacles of ignorance
and attained the knowledge of the Four Noble Truths. The most
perfect brahmana was an Arahat.
(9) Subha Sutta
This discourse was given on
account of Subha, son of the brahmin Todeyya, at Savatthi. Like
other brahmins, Subha believed that only householders could
accomplish meritorious deeds in a right manner, not those who had
gone forth from the household life. The occupation of
householders produced great benefits whereas the occupation of
the recluse brought little benefits. The Buddha removed his wrong
views and Subha became a devoted disciple of the Buddha.
(10) Sangarava Sutta
Sangarava was a young brahmin who
was full of pride with learning in the Vedas, entertaining wrong
views of his birth. He went to ask the Buddha whether the Buddha
claimed, like some samanas and brahmanas, to have attained in
this very life, special knowledge and vision, and reached the
other shore. The Buddha explained that there were three kinds of
samanas and brahmanas who made such claims: those who made the
claim through hearsay, having learnt things by hearsay only;
those who made the claim by mere reasoning and logic; and finally
those who made the claim by personally realizing the penetrative
insight of the Dhamma unheard of before.
The Buddha told Sangarava that he
was of this third type and recounted how he had become
accomplished in the dhamma by practice and self-realization.
(c)
Uparipannasa Pali
I. Devadaha
Vagga
(1) Devadaha Sutta
This discourse was given by the
Buddha at Devadaha in the country of the Sakyans to refute the
wrong views of the Niganthas. The Niganthas believed that
whatever a person experienced in this life was caused by former
action. They practised austerity as a penance to put an end to
the result of former action. The Buddha taught them the right
path that would lead to the end of suffering.
(2) Pancattaya Sutta
This discourse was given by the
Buddha to bhikkhus at Savatthi to explain the wrong beliefs of
other sects speculating on whether the world is finite or
infinite, etc.
(3) Kinti Sutta
This discourse was given by the
Buddha at Pisinara. The Buddha explained that he taught the
dhamma not for the sake of gain, such as robes, alms-food,
lodgings, etc., nor in expectation of future happy existences.
His teachings, namely, the Four Methods of Steadfast Mindfulness,
the Four Right Efforts, etc., in short, the Thirty-seven Factors
of Enlightenment were for the attainment of higher knowledge
leading to the end of suffering. Whenever there was a dispute
over the doctrine with regard to meanings and words, it should be
resolved strictly in accordance with these dhammas.
(4) Samagama Sutta
Nigantha Nataputta had recently
died at Pava and his followers had split into two groups. On
being informed by Ananda that he was worried lest there be such a
schism among the Order, after the passing away of the Buddha, the
Buddha taught this discourse on imperfect and perfect teachers
and disciples, on disputes and their origin, and on the
essentials of his Teaching.
(5) Sunakkhatta Sutta
Bhikkhu Sunakkhatta, a former
Licchavi prince, once enquired of the Buddha whether all the
bhikkhus who came to the Buddha and declared their attainment of
Arahatship actually attained it. The Buddha said some of them
actually did attain Arahatship whereas some deceived themselves;
again others claimed Arahatship, knowing full well that they were
not entitled to it, simply to trouble him with unnecessary
questions. The Buddha then taught him the essential dhamma in
which one must become accomplished before one could claim Arahatship.
(6) Anenja-sappaya Sutta
This discourse was given by the
Buddha while he was staying once at Kammasadhama, in the country
of the Kurus. The Buddha explained to the bhikkhus the dangers of
enjoying sensual pleasures, which were transitory, empty and
deceptive. He said he had shown them the path leading to
imperturbability (Anenja-sappaya), to the realm of Nothingness,
to the realm of Neither Consciousness nor Non-Consciousness, and
ultimately to Nibbana. He then urged the bhikkhus: "GO to
the forest, to solitude. Strive hard in meditation."
(7) Ganakamoggallana Sutta
The Buddha was once asked by the
Brahmin Gankamoggallana whether there were systematic rules,
practices and methods in his Teaching, just as there were
training rules, manuals, guidances in various branches of worldly
knowledge. The Buddha told him about the Dhamma giving details
about precepts to be observed, disciplinary rules to be followed,
various concentrations to be developed and jhanas and pannas to
be achieved step by step.
(8) Gopakamoggallana Sutta
The leading brahmins of Rajagaha
asked the Venerable Ananda whether the Buddha had appointed a
particular thera to be the head of the Samgha after he passed
away. Ananda informed them there was no such person. No person
could substitute the Buddha. They wanted to know then if the
Samgha had agreed upon a certain bhikkhu to be their head. When
Ananda told them there was no such person, they wondered how the
Samgha could remain in agreement and unity. Ananda then explained
to them that they had indeed refuge in the Dhamma and how the
Samgha of each locality recited together the Patimokkha, the
summary of disciplinary rules, every half month.
(9) Mahapunnama Sutta
The Buddha was sitting in the
midst of a large number of bhikkhus out in the open on a fullmoon
night. All the bhikkhus were intently engaged in meditation. The
silence of the night was broken by the oldest of the meditating
bhikkhus who, with the permission of the Buddha, asked him about
the five aggregates of grasping, how craving developed with
respect to each aggregate, and how craving would cease. The
Buddha explained each point raised by the bhikkhu to the great
benefit of the assembled Samgha.
(10) Culapunnama Sutta
This discourse was given on how to
differentiate between a good man and a bad man, with detailed
description of the characteristics of good and bad man.
II. Anupada
Vagga
(1) Anupada Sutta
This discourse was given at
Savatthi. The Buddha brought out in full detail the virtues of
one of his two Chief Disciples, the Venerable Sariputta,
extolling his wisdom which was extensive like the big earth,
describing how, unlike other ordinary disciples who had attained
arahatship, the Venerable Sariputta went through the practices
for development of sila, samadhi and panna in a very thorough
manner, step by step, contemplating very intensely on the
minutest phenomenon of 'arising and perishing' until he gained
the highest goal of the holy life. The Buddha explained also how
the Venerable Sariputta was fully accomplished in the Dhamma to
deserve the honour of being a Chief Disciple of the Buddha.
(2) Chabbisodhana Sutta
The Buddha said that when any
bhikkhu claimed to the attainment of Arahatship, his claim should
not be admitted or rejected outright. His claim should be
carefully scrutinized according to the guiding principles
provided in this discourse.
(3) Sappurisa Sutta
This describes how a good, worthy
man is to be distinguished from a bad, unworthy person
enumerating twenty six characteristics by which each individual
is to be judged.
(4) Sevitabbasevitabba
Sutta
This discourse was given briefly
by the Buddha, and the Venerable Sariputta continued to expound
it in more detail. It deals with practices and actions which a
bhikkhu should or should not resort to. Whatever action or
practice or object is conducive to one's spiritual progress and
development should be resorted to and made use of; whatever is
detrimental to one's spiritual advancement should be rejected.
(5) Bahudhatuka Sutta
This discourse is an analytical
study of elements, dhatu; bases, ayatana; the law of dependent
origination; and the right or wrong causes. Only the bhikkhu
skilled in these studies may be reckoned as a wise person.
(6) Isigili Sutta
This discourse was given by the
Buddha at Isigili, one of the hills surrounding Rajagaha. This is
an account of why this hill was called by that name and of the
many Paccekabuddhas who used to dwell there.
(7) Mahacattarisaka Sutta
This discourse is a detailed
exposition on Right Concentration which has its base in the other
seven constituent parts of the Noble Path, on twenty meritorious
dhammas and on twenty demeritorious dhammas.
(8) Anapanassati Sutta
Anapanassati as a method of
meditation was explained to a large gathering of bhikkhus
including nearly all well-known senior disciples such as the
Venerable Sariputta, Maha Moggallana, Maha Kassapa, Anuruddha,
Ananda etc. Development of mindfulness of respiration establishes
a person in the Four Methods of Steadfest Mindfulness. The Four
Methods of Steadfast Mindfulness, being developed, establishes a
person in the Seven Factors of Enlightenment. The Seven Factors
of Enlightenment, being developed, bring about Insight Knowledge
and emancipation.
(9) Kayagatasati Sutta
This discourse dcscribes the
meditation practice involving contemplation on the thirty two
parts of the body. The practical steps in the method as well as
its advantages are fully explained.
(10) Sankharupapatti Sutta
This discourse explains how it is
possible to have one's wish fulfilled if one is well established
in the five wholesome dhammas, namely, faith, moral conduct,
learning, liberality and wisdom.
III. Sunnata
Vagga
(1) Culasunnata Sutta
The Buddha once told Ananda that
he often dwelt in the liberation of the void, Sunnata-vihara.
When requested by Ananda, he explained what liberation of the
void meant - Liberation through Insight that discerns voidness of
self.
(2) Mahasunnata Sutta
Seeing many bhikkhus living
together in a crowded dwelling place, the Buddha told Ananda that
a bhikkhu should not like living in company. Solitude is most
beneficial for a bhikkhu. He urged bhikkhus to look upon him as a
sincere friend who would repeatedly point out their faults to
help correct them.
(3) Acchariya-Abbhuta
Sutta
This discourse is an account of
the twenty marvellous attributes of the Buddha as extolled by the
Venerable Ananda.
(4) Bakula Sutta
Bhikkhu Bakula, aged one hundred
and sixty years, met his old friend, the naked ascetic Kassapa,
after he had been in the Order of the Buddha for eighty years.
Kassapa asked him how often he had indulged in sexual intercourse
during those eighty years. Bakula told his friend the marvellous
attributes he possessed as an Arahat, including the fact that he
became an Arahat after seven days of strenuous endeavour, after
which he was completely rid of moral defilements.
(5) Dantabhumi Sutta
In this discourse the Buddha
explained to the novice Aciravata how a young prince like Prince
Jayasena, son of King Bimbisara, could not hope to know, to see,
to realize such dhammas as concentration and jhanas, living as he
did in the lap of luxury, surrounded by pleasures of senses,
enjoying the pleasures of senses and consumed and overwhelmed by
the flames of desires. The Buddha pointed out the difference in
out look between an Arahat and an ordinary uninstructed person
giving the simile of a tamed elephant and a wild elephant of the
forest.
(6) Bhumija Sutta
This discourse was given by the
Venerable Bhumija to his nephew, Prince Jayasena to explain how
Fruition would result by practising the Noble Path of Eight
Constituents. The Buddha confirmed that only by following the
right Path, namely, the Noble Path of Eight Constituents and not
any other Path, Fruition would result. The Buddha gave the
similes of attempting to make oil out of sand, squeezing the
horns of a cow for milk, churning water to make butter, and
rubbing two pieces of wet green wood to make fire.
(7) Anuruddha Sutta
This discourse was given by the
Venerable Anuruddha to Pancakanga, the carpenter, to explain the
difference between Appamana Cetovimutti, liberation through
practice of four Brahmavihara Meditation and Mahaggata
Cetovimutti, liberation through Kasina Meditation using a
meditational device.
(8) Upakkilesa Sutta
Once the Buddha left Kosambi
because of quarrelling, contentious bhikkhus and went to
Pacinavamsa Park where the Venerable Anuruddha, the Venerable
Nandiya and the Venerable Kimila were staying. When these
bhikkhus informed the Buddha about the aura (obhasa) and vision
(dassana) of various shapes and forms they perceived in the
course of their meditation, the Buddha taught them about
Upakkilesa, mental defilements, that appear at a certain stage in
meditation process. They should be on their guard not to be led
astray by these deceptive defilements.
(9) Balapandita Sutta
This discourse was given by the
Buddha at Savatthi on fools and characteristic behviourof fools;
on how evil thoughts, words and deeds of fools harm themselves
and others; and on how these evil actions lead fools to states of
misery and woe. The utter wretchedness and intense suffering in
such states beggar description. Once a fool, through his evil
actions, found himself in one of the nether regions, there was
very little likelihood for him to rise again to the upper realms.
The chances are more remote than that of a blind turtle to get
his head through a single hole in a yoke which was being tossed
about in a stormy sea.
The discourse deals also with the
wise and their characteristics; the wholesome thoughts, words and
deeds of the wise, the wholesome effects resulting from such
meritorious actions and bliss enjoyed by them in the realms of
happiness.
(10) Devaduta Sutta
This is a discourse on evil
results arising from evil action, giving details of suffering in
realms of misery and woe.
IV. Vibanga
Vagga
(1) Bhaddekaratta Sutta
This sutta which means 'a
discourse on a night of good meditation' gives a detailed
description of Vipassana meditation. The Buddha urged the
bhikkhus not to dwell in the past which was gone, nor to seek the
future which was unattained yet, but to perceive the dhamma in
the phenomena presently occurring, at the same time not becoming
involved in and attached to them.
(2) Ananda-bhaddekaratta
Sutta
This is a discoarse in which the
Venerable Ananda repeated to the bhikkhus the Bhaddekaratta
Sutta, for which performance he was highly commended by the
Buddha.
(3)
Mahakaccana-bhaddekaratta Sutta
This is a detailed exposition by
the Venerable Mahakaccana on Vipassana meditation of the
five khandhas as explained by the Buddha in the Bhaddekaratta
Sutta. The Venerable Mahakaccana was commended by the Buddha for
his exposition.
(4)
Lomasakangiya-bhaddekaratta Sutta
This is a detailed exposition by
the Venerable Lomasakangiya on Vipassana meditation of the
five khandhas as explained in the Bhaddekaratta Sutta.
(5) Culakamma-vibhanga
Sutta
Young Subha, son of the Brahmin
Todeyya, was curious to know why some were born in high class
families, some in low class families; why some were born rich,
others poor; why some were beautiful, others ugly; why some were
of good health with a long span of life, others of poor health
with a short span of life, etc. He approached the Buddha and
asked fourteen questions in all to satisfy his curiosity. The
Buddha gave a long discourse on Kamma and its resultant effects.
Deeds,words and thoughts have endless consequences of joy and
sorrow to be experienced in this very life ard hereafter. Men
depend on their own deeds and nothing else for their condition
and status in life.
(6) Mahakamma-vibhanga
Sutta
This is another discourse on kamma
and its result ant effects which are most difficult to foresee.
How the workings of Kamma were most strange and surprising
were explained with reference to four types of individuals.
(7) Salayatana-vibhanga
Sutta
This discourse is a detailed
analytical exposition on six internal sense bases, six external
sense bases, six types of consciousness arising from six types of
contact, etc., by the Buddha.
(8) Uddesa-vibhanga Sutta
In this discourse, the Buddha
taught briefly how restraint of the mind with regard to external
sense bases and non-attachment to internal sense bases led to the
cessation of suffering. The Venerable Kaccana gave an exposition
on this subject which earned him praise from the Buddha.
(9) Arana-vibhanga Sutta
This discourse is an exhortation
on the practice of the Middle Path, avoiding the two extremes of
indulgence in sensual pleasures and practice of self
mortification, and on modes of conduct not indulging in
backbiting; not keeping to colloquial vocabulary only and not
spurning the conventional usage of the language, but speaking
gently, slowly.
(10) Dhatu-vibhanga Sutta
This is an important discourse
taught to Pukkusati, a recluse who had left the homelife inspired
by the fame of Gotama Buddha whom he had not yet met and whom he
was on his way to see. The Buddha went purposely to meet this
recluse in a potter's hut to teach this discourse: A man is made
up of six elements, namely, solidity, fluidity, heat, motion,
space and consciousness. On analysis, none of these elements is
found to be 'mine' or 'me' or 'my self'. All of them are subject
to the law of impermanence, so are the three types of sensation.
When a bhikkhu perceives the real nature of the physical and
mental phenomena, he becomes endowed with absolute wisdom,
Knowledge of the Noble Truth.
(11) Sacca-vibhanga Sutta
In this discourse the Buddha
taught the bhikkhus the Four Noble Truths as he had done at the
time of giving the discourse on the Turning of the Wheel of
Dhamma at Isipatana in Baranasi. He then urged the bhikkhus to
seek guidance from the two theras, the Venerable Sariputta and
the Venerable Maha Moggallana,likening the Venereble Sariputta to
a mother and the Venerable Maha Moggallana to a foster mother.The
Venerable Sariputta could analyse and explain the Four Noble
Truths in detail and lead them to the stage of the first Path and
Fruition. The Venerable Maha Moggallana could then lead them on
till the highest Path and Fruition, the Arahatship, was achieved.
(12) Dakkhinavibhanga
Sutta
This discourse was given to the
Buddha's foster mother Mahapajapati on the occasion of her
offering to the Buddha a set of robes made by her own hand. The
Buddha urged his foster mother to make the offering to the
Samgha, the community of bhikkhus. He enumerated fourteen kinds
of donations to individuals and seven kinds of donations to the
Samgha, explaining the superior benefit accruing from offerings
made to the Samgha.
V. Salayatana
Vagga
(1) Anathapindikovada
Sutta
This discourse was given by the
Venerable Sariputta to Anathapindka on his death-bed. The
Venerable Sariputta enjoined him not to grasp at the six internal
sense bases, nor the six external sense bases, nor the feelings
that arise in relation to them, nor at the six elements
(including space and consciousness), nor at the five aggregates,
nor the realms of Infinite Space, of Infinite Consciousness, of
Nothingness, of Neither Consciousness Nor Non-Consciousness. With
no attachment to any of them, there would come liberation.
(2) Channovada Sutta
The Venerable Channa was very ill.
The Venerable Sariputta and Cunda paid him a visit. They gave him
solace by giving instruction on Vipassana meditation. The
Venerable Channa died an Arahat.
(3) Punnovada Sutta
This discourse was given to
Bhikkhu Punna by the Buddha on how to practise the holy life in
solitude. When the Buddha asked him how he would contend with the
dangers which infested the locality where he was going to stay,
he told the Buddha of the six categories of fortitude he was
endowed with, including indifference to an attack even on his
life.
(4) Nandakovada Sutta
This discourse was given by the
Venerable Nandaka to five hundred bhikkhunis in the presence of
the Buddha one fullmoon night. He dealt with the twelve
categories of internal and external sense bases, the six types of
consciousness, their impermanent nature and how to practise the
Seven Factors of Enlightenment. He won the approval of the Buddha
for his lucid exposition of the Dhamma.
(5) Cularahulovada Sutta
This discourse was given by the
Buddha to his son Rahula who was then a bhikkhu of the Order
fully mature to receive the highest dhamma. The Buddha exhorted
him, in the form of question and answers on the impermanent
nature of the twelve sense bases, in consequence of which the
Venerable Rahula attained to Arahatship.
(6) Chachakka Sutta
This discourse was given by the
Buddha frequently to many bhikkhus on the six internal sense
bases, the six external sense bases, six types of consciousness,
six types of contacts, six types of sensation, six kinds of
craving and on how their interrelationship led to continuity of
phenomena from one existence to another.
(7) Mahasalayatanika Sutta
This discourse is an exposition on
how the ignorance of the six categories of dhamma such as the six
internal sense bases, etc.,gives rise to craving, and craving to
suffering. It also explains how, when they are seen as they
really are by following the Noble Path of Eight Constituents, the
knowledge of the Seven Factors of Enlightenment arises resulting
in the perfect Peace of Nibbana.
(8) Nagaravindeyya Sutta
This is a discourse in which the
Buddha explained to the villagers of Nagaravinda the distinction
between samanas and brahmanas who deserved honour and homage and
those who did not. Only those religious teachers who had
discarded the craving that arose out of ayatana dhammas
were worthy of veneration.
(9) Pindapataparisuddhi
Sutta
This is an exhortation to bhikkhus
to keep themselves pure in mind while going on alms round or
while eating their meal, by discarding craving, removing
hindrances and developing the knowledge of the Seven Factors of
Enlightenment through continuous practice.
(10) Indriyabhavana Sutta
This discourse was given to the
Venerable Ananda by the Buddha showing the difference between the
control of senses proctised by an Arahat and that practised by
one still under training. The buddha explained that feeling of
liking, disliking or indifference that arise from. conditioned
phenomena could be soon eliminated by the practice of Vipassana
Meditation.