Skip to main content Wayback Machine Books Video Audio Software Images Donate More Search Metadata Search text contents Search TV news captions Search radio transcripts Search archived websites Advanced Search Sign up for free Log in Full text of "Guide To Tipitaka" See other formats GUIDE TO TIPITAKA Compiled by Sayagyi U Ko Lay (Zeyar Maung) Former Vice-Chancellor Mandalay University Edited by The Editorial Committee Burma Pitaka Association Yangon, Myanmar Published by Selangor Buddhist Vipassana Meditation Selangor * Malaysia Reprinted for free distribution by The Corporate Body of the Buddha Educational Foundation 1 1 F , 5 5 Hang Chow South Road Sec 1 , Taipei , Taiwan , R O C Tel 886-2-2395 1198, Fax 886-2-23913415 Email overseas@budaedu org tw Website http //www budaedu org tw This book is strictly for free distribution, it is not for sale. Sabba danam dhammadanam jmati The gift of Dhamma surpasses ail gifts GUIDE TO TIPITAKA First published in Malaysia (1991) by Sin Jayanti Buddhist Temple Jalan Tujuh, Sentul Pasar 51000 Kuala Lumpur Malaysia This edition (year 2000) published by Selangor Buddhist Vipassana Meditation Society No. 29-B Jalan 17/45, 46400 Petalmg Jaya Selangor Darul Ehsan, Malaysia Tel/Fax 603-755 0596 Sayagyi U Ko Lay (Zeyar Mating) Graduated from Yangon University in 1934, educated also at London University of UK, Cornell University and Columbia University, USA He founded the first Myanmar University after gaining Independence, at Mandalay, the old capital of Burma and became its first vice-chancellor He retired from the university service in 1963 and devoted himself entirely to practice of vipassand meditation and to translating Tipitaka Pali canon into English He first translated the discourses given by the Venerable Mahasi Sayadaw on Dhamma- cakkappavattana Sutta and Anattalakkhana Sutta in 1979 Next he served as senior Editor on the Editorial Committee of the Burma Pitaka Association. The Association has published his book on the Guide to Tipitaka and four of his translations in Ten Suttasfrom the Digha Nikaya His other translations from the Majjhima Nikaya, Samyutta Nikaya and the Vinaya Mahdvagga remain to be published in due course He has recently translated into English the six volumes in eight books of The Great Chronicle ofBuddhas in Myanmar which is based on the Pali text, Buddhavamsa and written by The Most Venerable Mmgun Sayadaw Bhaddanta Vicittasarabhivamsa. He is also working as a guest professor at the State Pariyatti Sasana University, Kaba Aye, Yangon. PUBLISHER'S ACKNOWLEDGMENT The Selangor Buddhist Vipassana Meditation Society wishes to thank the compiler U Ko Lay for giving permission to reprint his Guide to Tipitaka for free distribution A former vice-chancellor of the Mandalay University of Myanmar, the compiler has done much work in translating Buddhist texts and spreading the Buddha's dispensation As he turns 88 this August (2000), we wish to express our appreciation and gratitude for all the services he has rendered to the Buddha Sdsana We in Malaysia have benefited from all the Dhamma teachings that we received from the Theravada Buddhist countries of Myanmar, Thailand, and Sn Lanka, As he celebrates his 88th birthday, we also wish by way of this reprint to honour Sayagyi U Ko Lay and to dedicate the merits of this Dhamma-ddna to the weal and happiness of all beings May all beings be happy May they become fully enlightened May they be liberated from all suffering Selangor Buddhist Vipassana Meditation Society Petalmg Jaya, Malaysia July 2000 CONTENTS PREFACE xi ACKNOWLEDGEMENTS xiii CHAPTER 1: WHAT IS VINAYA PITAKA? Vinaya Pitaka Disciplinary and Procedural Rules for the Samgha 1 (a) Seven Kinds of Transgression or Offence, Apatti 1 (b) When and how the disciplinary rules were laid down 2 (c) Admission of bhikkhunis into the Order 3 CHAPTER 2: VINAYA PITAKA 1. Parajika Pali 5 (a) Parajika offences and penalties 5 Four Parajika offences which lead to loss of status as a bhikkhu 6 (b) Thirteen Samghadisesa offences and penalties 6 (c) Two Aniyata offences and penalties 7 (d) Thirty Nissaggiya Pacittiya offences and penalties 8 2. Pacittiya Pali 8 (a) Ninety-two PScittiya offences and penalties 9 (b) Four P&tidesaniya offences and penalties 9 (c) Seventy-five Sekhiya rules of polite behaviour 10 (d) Seven ways of settling disputes, Adhikaranasamatha 10 (e) Rules of Discipline for the bhikkhunis 1 1 3. Mahavagga Pali 12 4. Culava^a Pali 13 5. Parivara Pali 14 11 CHAPTER 3: WHAT IS SUTTANTA PFTAKA? (a) Observances and Practices in the Teaching of the Buddha 16 (b) On the right way to give alms _ 17 (c) Moral Purity through right conduct, Stla 18 (d) Practical methods of mental cultivation for development of concentration, Samadhi 19 (e) Practical methods of mental cultivation for development of Insight Knowledge, Panm 21 CHAPTER 4: SUTTANTA PITAKA Digha Nikaya Collection of Long Discourses of the Buddha 22 (a) Sllakkhandha Vagga Pali, Division Concerning Morality 22 1. Brahmajala Sutta, Discourse on the Net of Perfect Wisdom 22 2. Samannaphala Sutta, Discourse on the Fruits of the Life of a Samana 24 3. Ambattha Sutta 25 * 4 Sonadanda Sutta 25 5. Kuitadanta Sutta 26 6. Mahali Sutta 27 7. Jaliya Sutta 27 8. Mahaslhanada Sutta 28 9. Potthapada Sutta 28 10. Subiha Sutta 29 11. Kevatta Sutta 29 12. Lohicca Sutta 30 13. Tevijja Sutta 30 (b) Maha Vagga Pali, The Large Division 30 1. Mahapadana Sutta 31 2. Mahanidana Sutta 31 3. Mahaparinibbana Sutta 31 4. Mahasudassana Sutta 33 5. Janavasabha Sutta 34 6. Mahagovinda Sutta 34 Ill 7. Mahasamaya Sutta 34 8. Sakkapanha Sutta 35 9. Mahasatipatthana Sutta 35 10. Payasi Sutta* 35 (c) Pathika Vagga Pali 36 1. Pathika Sutta 36 2. Udumbarika Sutta 37 3. Cakkavatti Sutta 37 4. Agganna Sutta 38 5. Sampasadaniya Sutta 38 6. Pasadika Sutta 39 7. Lakkhana Sutta 39 8. Singala Sutta 39 9. Atanatiya Sutta 40 10. Sangiti Sutta 40 11. Dasuttara Sutta 41 CHAPTER 5: MAJJHIMANIKAYA Majjhima Nikaya Collection of Medium Length Discourses of the Buddha 42 (a) Mulapannasa Pali 42 I. Mulapariyaya Vagga 1. Mulapariyaya Sutta 42 2. Sabbasava Sutta 42 3. Dhammadayada Sutta 43 4. Bhayabherava Sutta 43 5. Anangana Sutta 43 6. Akankheyya Sutta 43 7. Vattha Sutta 43 8. Sallekha Sutta 44 9. Sammaditthi Sutta 44 10. Mahasatipatthana Sutta 44 II. Sihanada Vagga 1. Culasihanada Sutta 45 2 Mahasihanada Snttp 45 3 Mahadukkhakkhandha Sutta 45 IV 4 Culaduldchakkhandha Sutta 45 5 Anumana Sutta 46 6 Cetokhila Sutta 46 7. Vanapattha Sutta 46 8 Madhupindika Sutta 47 9. Dvedhavitakka Sutta 47 10. Vitakkasanthana Sutta 47 III. Opamma Vagga 1 Kakacuparna Sutta 47 2. Alagaddupama Sutta 48 3 Vammika Sutta 48 4 Rathavmita Sutta 48 5 Nivapa Sutta 48 6 Pasarasi Sutta 48 7 Culahatthipadopama Sutta 49 8, Mahahatthipadopama Sutta 49 9 Mahasaropama Sutta 49 10 Culasaropama Sutta 50 IV. Mahayamaka Vagga 1 Culagosmga Sutta 50 2. Mahagosifiga Sutta 50 3 Mahagopalaka Sutta 51 4, Culagopalaka Sutta 51 5 Cujasaccaka Sutta 51 6, Mahasaccaka Sutta 51 7. CQlatanhasankhaya Sutta 52 8 Mahatanhasaftkhaya Sutta 52 9 Maha-assapura Sutta 52 10 Cula-assapura Sutta 52 V Culayamaka Vagga I/ Saleyyaka Sutta 53 2. Veranjaka Sutta 53 3 Mahavedalla Sutta 53 4. Culavedalla Sutta 53 5 Culadhammasamadana Sutta 53 6 Mahadhammasamadana Sutta 54 7 Vimamsaka Sutta 54 V 8. Kosambiya Sutta 54 9. Brahmanimantanika Sutta 54 10. Maratajjaniya Sutta 54 (b) Majjihma Pannasa Pali 54 I. Gahapati Vagga 1. Kandaraka Sutta 54 2. Atthakanagara Sutta 55 3. Sekha Sutta 55 4. Potaliya Sutta 55 5. Jivaka Sutta 55 6. Upali Sutta 56 7. Kukkuravatika Sutta 56 8. Abhayarajakumara Sutta 56 9. Bahuvedaniya Sutta 57 10. Apannaka Sutta 57 IL Bhikkhu Vagga 1. Ambalatthikarahulovada Sutta 57 2. Maharahulovada Sutta 57 3. Culamalukya Sutta 58 4. Mahamalukya Sutta 58 5. Bhaddali Sutta 58 6. Latukikopama Sutta 58 7. Catuma Sutta 59 8. Nalakapana Sutta 59 9. Goliyani Sutta 59 10. Kitagiri Sutta 59 III Paribbajaka Vagga 1. Tevijjavaccha Sutta 59 2. Aggivaccha Sutta 60 3. Mahavaccha Sutta 60 4. Dlghanakha Sutta 60 5. Magandiya Sutta 61 6. Sandaka Sutta 61 7. Mahasakuludayi Sutta 61 8. Samanamundika Sutta 62 9. Culasakuludayi Sutta 62 VI 10. Vekhanasa Sutta 62 IV. RajaVagga 1. Ghatikara Sutta 63 2. Ratthapala Sutta 63 3. Maghadeva Sutta 63 4. Madhura Sutta 64 5. Bodhirajakumara Sutta 64 6. Angulimala Sutta 65 7. Piyajatika Sutta 65 8. Bahitika Sutta 65 9. Dhammacetiya Sutta 66 10. Kannakatthala Sutta 66 V. BrahmanaVagga 1. Brahmayu Sutta 66 2. Sela Sutta 66 3. Assalayana Sutta 67 4. Ghotamukha Sutta 67 5. Canki Sutta 67 6. Esukarl Sutta 67 7. Dhananjani Sutta 68 8. Vasettha Sutta 68 9. Subha Sutta 68 10. Sangarava Sutta 69 (c) UparipanBasa Pali I. Devadaha Vagga 69 1. Devadaha Sutta 69 2. Pancattaya Sutta 69 3. Kinti Sutta 69 4. Samagama Sutta 70 5. Sunakkhatta Sutta 70 6. Anenja-sappaya Sutta 70 7. Ganakamoggallana Sutta 71 8. Gopakamoggallana Sutta 71 9. Mahapunnama Sutta 71 10. Culapunnama Sutta 71 vu II. Anupada Vagga 72 1. Anupada Sutta 72 2. Chabbisodhana Sutta 72 3. Sappurisa Sutta 72 4. Sevitabbasevitabba Sutta 72 5. Bahudhatuka Sutta 73 6. Isigili Sutta_ 73 7. Mahacattarisaka Sutta 73 8. Anapanassati Sutta 73 9. Kayagatasati Sutta 73 10. Sankharupapatti Sutta 74 III. Suiiiiata Vagga 1. Culasurmata Sutta 74 2. Mahasunnata Sutta 74 3. Acchariya-abbhuta Sutta 74 4. Bakula Sutta 74 5. Dantabhumi Sutta 75 6. Bhumija Sutta 75 7. Anuruddha Sutta 75 8. Upakkilesa Sutta 75 9. Balapandita Sutta 76 10. Devaduta Sutta 76 IV. Vibhanga Vagga 1. Bhaddekaratta Sutta 76 2. Ananda-bhaddekaratta Sutta 76 3. Mahakaccana-bhaddekaratta Sutta 77 4. Lomasakangiya-bhaddekaratta Sutta 77 5. Culakamma-vibhaftga Sutta 77 6. Mahakamma-vibhanga Sutta 77 7. Salayatana-vibhaAga Sutta 77 8. Uddesa-vibhaftga Sutta 78 9. Arana-vibhaftga Sutta 78 10. Dhatu-vibhaAga Sutta 78 11. Sacca-vibhaAga Sutta 78 12. Dakkhina-vibhaAga Sutta 79 viii V, Salayatana Vagga 1. Anathapindikovada Sutta 79 2. Channovada Sutta 79 3. Punnovada Sutta 79 4. Nandakovada Sutta 80 5. Cularahulovada Sutta 80 6. Chachakka Sutta 80 7. Mahasalayatanika Sutta 80 8. Nagaravindeyya Sutta 81 9. Pindapataparisuddhi Sutta 81 10. Indriyabhavana Sutta 81 CHAPTER 6: SAM YTJTTA NIKAYA (a) Sagatha Vagga Saihyutta Pali 82 (b) Nidana Vagga Sartiyutta Pali 88 (c) Khandha Vagga Saihyutta Pali 93 (d) Salayatana Vagga Sartiyutta Pali 96 (e) Maha Vagga Saifayutta Pali 103 CHAPTER 7: ANGUTTARA NIKAYA 1. EkakaNipataPali 107 2. Duka Nipata Pali 108 3. Tika Nipata Pali' 110 4. Catukka Nipata Pali 112 5. Pancaka Nipata Pali 114 6. Chakka Nipata Pali 116 7. Sattaka Nipata Pali 117 8. Atthaka Nipata P51i 118 9. Navaka Nipata Pali 119 10. Dasaka Nipata Paji 120 11. Ekadasaka Nipata Pali 121 CHAPTER 8: KHUDDAKA NIKAYA L KhuddakapathaPali 123 2. The Dhammapada Pali 125 IX 3. UdanaPali 126 4. Itivuttaka'Pali 127 5. Suttanipata Pali 127 6. VimanaVatthuPali 128 7. PetaVatthuPali 129 8. The Thera Gatha Pali 130 9. The Theri Gatha Pali 130 10. Jataka Pali, Birth-Stories of the Buddha 132 11. Niddesa Pali 132 12. Patisambhida Magga Pali 132 13. ApadanaPali 133 14. Buddhavaihsa Pali, History of the Buddhas 133 15. Cariya Pitaka 134 16. Netti ' 135 17. Petakopadesa 135 18 Milindapanha Pali 135 CHAPTER 9: WHAT IS ABHIDHAMMA PITAKA? (a) Abhidhamma, the Higher Teaching of the Buddha 136 (b) The seven books of Abhidhamma 137 (c) Conventional Truth (Sammuti Sacca) and Ultimate Truth (Paramattha Sacca) 138 CHAPTER 10: ABHIDHAMMA PITAKA I. The Dhammasangani Pali 140 (1) TheMatika ' 140 (2) The four Divisions 141 (3) Order and classification of the types of Consciousness 142 (4) Rupa Kanda 143 II. Vibhanga Pali, Book of Analysis 143 III. Dhatukatha Pali 145 IV. Puggalapannatti Pali 145 V. Kathavatthu Pali ' 146 VI. YamakaPali " 147 VII. Parana Pali 148 An outline of the Pattiiana system of relations 148 (i) Anuloma Patjhana 148 (ii) Paccaniya Patfhana 148 (iii) Anuloma Paccaniya Patjhana 148 (iv) Paccaniya Anuloma Patjhana 149 The Six Ways 1. TikaPatthana 149 2. DukaPatthana 149 3. Duka-Tika Patfchana 149 4. Tika-Duka Pat{hana 149 5. Tika-Tika Patfrtana 149 6. Duka-Duka Patthana 149 Preface The Tipitaka is an extensive body of Canonical Pali literature in which are enshrined the Teachings of Gotama Buddha expounded for forty-five years from the time of his enlightenment to his Parinibbana. The discourses of the Buddha cover a wide field of subjects and are made up of exhortations, expositions and injunctions Even from the earliest times some kind of classification and sys- tematization of the Buddha's Teachings had been made to facilitate memorization, since only verbal transmission was employed to pass on the Teachings from generation to generation Three months after the Parinibbana of the Buddha, the great disciples recited together all the Teachings of their Master, after compiling them systematically and carefully classifying them under different heads into specialised sections. The general discourses and sermons intended for both the bhik- khus and lay disciples, delivered by the Buddha on various occasions (together with a few discourses delivered by some of his distinguished disciples), are collected and classified in a great division known as the Suttanta Pitaka. The great division in which are incorporated injunctions and ad- monitions of the Buddha on modes of conduct, and restraints on both bodily and verbal actions of bhikkhus and bhikkhunis, which form rules of discipline for them, is called the Vinaya Pitaka The philosophical aspect of the Buddha's Teachhtfl, more pro- found and abstract than the discourses of the Suttanta Pitaka, is classified under the great division known as the Abhidhamma Pitaka. Abhidhamma deals with ultimate Truths, expounds ultimate Truths and investigates Mind and Matter and the relationship between them. All that the Buddha taught forms the subject matter and sub- stance of the Pali Canon, which is divided into these three divisions called Pitakas - literally baskets. Hence, Tipitaka means three baskets or three separate divisions of the Buddha's Teaching. Here the metaphor 'basket' signifies not so much the function of 'storing up* anything put into it as its use as a receptacle in which things are xii Guide to Ttpttaka handed on or passed on from one to another like carrying away of earth from an excavation site by a line of workers. The Tipitaka into which the Pali Canon is systematically divided and handed down from generation to generation together with Com- mentaries forms the huge collection of literary works which the bhik- khus of the Order have to learn, study and memorize in discharge of their gantha dhura, the duty of studying. Acknowledgements It is a great privilege for me to have been entrusted with the task of compiling this Guide to Tipitaka, So far as it is known, there is not a single work that deals, in outline, with the whole Tipitaka It is sincerely hoped that this compilation will be found useful and handy by the general reader who wishes to be provided with a bird's eye view of the vast and magnificent canonical scenery which represents all that the Buddha (and some of his disciples) had taught and all that has been treasured in the Tipitaka. In compiling this work, the Pali Texts as approved by the Sixth International Buddhist Synod together with their Burmese trans- lations have been closely adhered to Acknowledgements are due to Dagon U San Ngwe and U Myo Myint who provided notes for some of the chapters Additional information and facts were gathered from various other sources The following complete set of 'Questions and Answers' recorded at the Sixth International Buddhist Synod proved to be a mine of information on the contents of the Tipitaka 1. Vinaya Pitaka - Questions and Answers, Vol. L 2. Vinaya Pitaka - Questions and Answers, Vol. II 3. Suttanta Pitaka - 'Digha Nikaya' Questions and Answers. 4. Suttanta Pitaka - 'Majjhima Nikaya' Questions and Answers, Vol L 5. Suttanta Pitaka - *M ajjhima Nikaya' Questions and Answers, Vol. II 6. Suttanta Pitaka - 'Samyutta Nikaya' Questions and Answers, Vol L 7. Suttanta Pitaka - 'Samyutta Nikaya' Questions and Answers, Vol II. 8 Suttanta Pitaka - 'Anguttara Nikaya' Questions and Answers, Vol. L xiv Guide to Tipttaka 9 Suttanta Pitaka - 'Anguttara Nikaya* Questions and Answers, Vol II 10. Abhidhamma Pitaka - 'Khuddaka Nikaya' Questions and Answers. Paragraph Nos. cited in this work are from the published Texts as approved by the Sixth International Buddhist Synod. In conclusion, I wish to put on record my deep gratitude to the members of the Editorial Committee, Burma Pitaka Association, who had spent long hours going through the script with meticulous care and from whose indefatigable labour and erudite counsel this compi- lation has much benefited February 1984 U Ko Lay CHAPTER 1 WHAT IS VINAYA PITAKA? VinayaPitaka Disciplinary and Procedural Rules for the Samgha The Vinaya Pitaka is made up of rules of discipline laid down for regulating the conduct of the Buddha's disciples who have been ad- mitted as bhikkhus and bhikkhunis into the Order. These rules em- body authoritative injunctions of the Buddha on modes of conduct and restraints on both physical and verbal actions. They deal with trans- gressions of discipline, and with various categories of restraints and admonitions in accordance with the nature of the offence. (a) Seven Kinds of Transgression or Offence, Apatti The rules of discipline first laid down by the Buddha are called Mulapannattt (the root regulation); those supplemented later are known as Anupannatti. Together they are known as Sikkhapadas, rules of discipline. The act of transgressing these rules of discipline, thereby incurring a penalty by the guilty bhikkhu, is called Apatti, which means 'reaching, committing'. The offences for which penalties are laid down may be classified under seven categories depending on their nature: (i) Parajika (ii) Samghadisesa (iii) Thullaccaya (iv) Pacittiya (v) Patidesaniya (vi) Dukkata (vii) Dubbhasita 2 Guide to Ttpttaka An offence in the first category of offences, Parajika f is classified as a grave offence, garukapatti, which is irremediable, atekiccha and entails the falling off of the offender from bhikkhuhood. An offence in the second category, Samghddisesa, is also classi- fied as a grave offence but it is remediable, satekicchd The offender is put on a probationary period of penance, during which he has to undertake certain difficult practices and after which he is rehabilitated by the Samgha assembly. The remaining five categories consist of light offences, lahukdpatti, which are remediable and incur the penalty of having to confess the transgression to another bhikkhu. After carrying out the prescribed penalty, the bhikkhu transgressor becomes cleansed of the offence. (b) When and how the disciplinary rules were laid down For twenty years after the establishment of the Order there was neither injunction nor rule concerning Parajika and Samghadisesa offences. The members of the Order of the early days were all Ariyas, the least advanced of whom was a Stream-winner, one who had attained the first Magga and Fruition, and there was no need for pre- scribing rules relating to grave offences. But as the years went by, the Samgha grew in strength. Undesir- able elements not having the purest of motives but attracted only by the fame and gain of the bhikkhus began to get into the Buddha's Order. Some twenty years after the founding of the Order, it became necessary to begin establishing rules relating to grave offences. It was through Bhikkhu Sudinna, a native of Kalanda Village near Vesali, who committed the offence of having sexual intercourse with his ex-wife, that the first Parajika rule came to be promulgated. It was laid down to deter bhikkhus from indulging in sexual intercourse. When such a grave cause had arisen for which the laying down of a prohibitory rule became necessary, the Buddha convened an as- sembly of the bhikkhus. It was only after questioning the bhikkhu con- cerned and after the undesirability of committing such an offence had been made clear that a certain rule was laid down in order to prevent future lapses of similar nature. The Buddha also followed the precedence set by earlier Buddhas. Using his supernormal powers, he reflected on what rules the earlier Chp 1 What is Vtnaya Pttaka 3 Buddhas would lay down under certain given conditions. Then he adopted similar regulations to meet the situation that had arisen in his time (c) Admission of bhikkhunis into the Order After spending four vassas (residence period during the rains) after his Enlightenment, the Buddha visited Kapilavatthu, his native royal city, at the request of his ailing father, King Suddhodana. At that time, Mahapajapati, Buddha's foster mother requested him to admit her into the Order. Mahapajapati was not alone in desiring to join the Order. Five hundred Sakyan ladies whose husbands had left the household life were also eager to be admitted into the Order After his father's death, the Buddha went back to Vesali, refusing the repeated request of Mahapajapati for admission into the Order. The determined foster mother of the Buddha and widow of the re- cently deceased King Suddhodana, having cut off her hair and put on bark-dyed clothes, accompanied by five hundred Sakyan ladies, made her way to Vesali where the Buddha was staying in the Mahavana, in the Kutagara Hall. The Venerable Ananda saw them outside the gateway of the Kutagara Hall, dust-laden with swollen feet, dejected, tearful, standing and weeping. Out of great compassion for the ladies, the Venerable Ananda interceded with the Buddha on their behalf and entreated him to accept them into the Order. The Buddha continued to stand firm. But when the Venerable Ananda asked the Buddha whether women were not capable of attaining Magga and Phala Insight, the Buddha replied that women were indeed capable of doing so, provided they leftjthe household life like their menfolks. Thereupon Ananda made his entreaties again saying that Mahapajapati had been of great service to the Buddha waiting on him as his guardian and nurse, suckling him when his mother died. And as women were capable of attaining the Magga and Phala Insight, she should be permitted to join the Order and become a bhikkhuni The Buddha finally acceded to Ananda's entreaties. "Ananda, if Mahapajapati accepts eight special niles, garu-dhamma, let such acceptance means her admission to the Order " 4 Guide to Tipitaka The eight special rules 1 are: (1) A bhikkhum, even if she enjoys a seniority of a hundred years in the Order, must pay respect to a bhikkhu though he may have been a bhikkhu only for a day (2) A bhikkhum" must not keep her rains-residence in a place where there are no bhikkhus. (3) Every fortnight a bhikkhuni must do two things: To ask the bhikidiu Samgha the day of uposatha, and to approach the bhikkhu Samgha for instruction and admonition. (4) When the rains-residence period is over, a bhikkhuni must attend the pavdrand ceremony conducted at both the assem- blies of bhikkhus and bhikkhun*s, in each of which she must invite criticism on what has been seen, what has been heard or what has been suspected of her. (5) A bhikkhuni who has committed a Samghadisesa offence must undergo penance for a half-month, pakkha manatta, in each as- sembly of bhikkhus and bhikkhunis. (6) Admission to the Order must be sought, from both assemblies, by a woman novice only after two year's probationary training as a candidate. (7) A bhikkhuni should not revile a bhikkhu in any way, not even obliquely. (8) A bhikkhuni must abide by instructions given her by bhikkhus, but must not give instructions or advice to bhikkhus. Mahapajapati accepted unhesitatingly these eight conditions im- posed by the Buddha and was consequently admitted into the Order. 1 Vide, Vinaya-II, 74-75 CHAPTER 2 VINAYA PITAKA The Vinaya Pttaka is made up of five books: (1) Parajika Pali (2) Pacittiya Pali (3) Mahavagga Pali (4) Culavagga Pali (5) ParivaraPali 1. Parajika Pali Parajika Pali which is Book I of the Vinaya Pitaka gives an elabo- rate explanation of the important rules of discipline concerning Parajika and Sarhghadisesa, as well as Aniyata and Nissaggiya which are minor offences. (a) Parajika offences and penalties Parajika discipline consists of four sets of rules laid down to pre- vent four grave offences. Any transgressor of these rules is defeated in his purpose in becoming a bhikkhu. In the parlance of Vinaya, the Parajika Apatti falls upon him; he automatically loses the status of a bhikkhu; he is no longer recognized as a member of the community of bhikkhus and is not permitted to become a bhikkhu again. He has either to go back to the household life as a layman or revert back to the status of a samanera, a novice. One who has lost the status of a bhikkhu for transgression of any of these rules is likened to (i) a person whose head has been cut off from his body; he cannot become alive even if the head is fixed back on the body; (ii) leaves which have fallen off the branches of the tree; they will not become green again even if they are attached back to the leaf-stalks; (iii) a flat rock which has been split; it cannot be made 6 Guide to Ttpttaka whole again, (iv) a palm tree which has been cut off from its stem; it will never grow again. Four Parajika offences which lead to loss of status as a bhikkhu i) The first Parajika: Whatever bhikkhu should indulge in sexual intercourse loses his bhikkhuhood. ii) The second Parajika: Whatever bhikkhu should take with intention to steal what is not given loses his bhikkhuhood. Hi) Hie third Parajika: Whatever bhikkhu should intentionally deprive a human being of life loses his bhikkhuhood. iv) The fourth Parajika: Whatever bhikkhu claims to attainments he does not really possess, namely, attainments to jhana or Magga and Phala Insight, loses his bhikkhuhood. The Parajika offender is guilty of a very grave transgression. He ceases to be a bhikkhu. His offence, Apatti, is irremediable. (b) Thirteen Samghaidisesa offences and penalties Samghadisesa discipline consists of a set of thirteen rules which require formal participation, of the Samgha from beginning to end in the process of making him free from the guilt of transgression. i) A bhikkhu having transgressed these rules, and wishing to be free from his offence must first approach the Sarhgha and con- fess having committed the offence. The Samgha determines his offence and orders him to observe the parivasa penance, a penalty requiring him to live under suspension from associa- tion with the rest of the Saihgha, for as many days as he has knowingly concealed his offence, ii) At the end of the parivasa observance, he undergoes a further period of penance, manatta, for six days to gain approbation of the Sariigha. iii) Having carried out the manatta penance, the bhikkhu requests the Sariigha to reinstate him to full association with the rest of the Samgha. Chp2 Vmaya Pitaka 7 Being now convinced of the purity of his conduct as before, the Samgha lifts theApatti at a special congregation attended by at least twenty bhikkhus, where natti, the motion for his reinstatement, is recited followed by three recitals ofkammavdca, procedural text for formal acts of the Samgha. Some examples of the Samghadisesa offences. i) Kayasarfisagga offence: If any bhikkhu with lustful, perverted thoughts engages in bodily contact with a woman, such as holding of hands, caressing the tresses of hair or touching any part of her body, he commits the Kdyasa- msagga Samghddtsesa offence. ii) Sancaritta offence: If any bhikkhu acts as a go-between between a man and a woman for their lawful living together as husband and wife or for temporary arrangement as man and mistress or woman and lover, he is guilty of Sancaritta Samghddtsesa offence. (c) Two Aniyata offences and penalties Aniyata means indefinite, uncertain. There are two Aniyata of- fences, the nature of which is uncertain and indefinite as to whether it is a Parajika offence, a Samghadisesa offence or a Pacittiya offence. It is to be determined according to provisions in the following rules (i) If a bhikkhu sits down privately alone with a woman in a place which is secluded and hidden from view, and convenient for an immoral purpose and if a trustworthy lay woman (i.e. an Ariya), seeing him, accuses him of any one of the three of- fences: (1) A Parajika offence, (2) A Samghadisesa offence, (3) A Pacittiya offence, and the bhikkhu himself admits that he was so sitting, he should be found guilty of one of these three offences as accused by the trustworthy lay woman. (ii) If a bhikkhu sits down privately alone with a woman in a place which is not hidden from view and not convenient for an im- moral purpose but convenient for talking lewd words to her, and if a trustworthy lay woman (i.e., An Ariya), seeing him, accuses him of any one of the two offences (1) a Samghadisesa 8 Guide to Ttpitaka offence, (2) a Pacittiya offence, and the bhikkhu himself admits that he was so sitting, he should be found guilty of one of these two offences as accused by the trustworthy lay woman. (d) Thirty Nissaggiya Pacittiya offences and penalties There are thirty rules under the Nissaggiya category of offences and penalties which are laid down to curb inordinate greed in bhik- khus for possession of material things such as robes, bowls etc. To give an example, an offence is done under these rules when objects not permitted are acquired, or when objects are acquired in more than the permitted quantity The penalty consists firstly of giving up the objects in respect of which the offence has been committed. Then it is followed by confession of the breach of the rule, together with an undertaking not to repeat the same offence, to the Sarhgha as a whole, or to a group of bhikkhus, or to an individual bhikkhu to whom the wrongfully acquired objects have been surrendered. Some examples of the Nissaggiya Pacittiya offences. (i) First Nissaggiya Sikkhapada If any bhikkhu keeps more than the permissible number of robes, namely, the lower robe, the upper robe and the great robe, he commits an offence for which he has to surrender the extra robes and confess his offence. (ii) Civara Acchindana Sikkhapada If any bhikkhu gives away his own robe to another bhikkhu and afterwards, being angry or displeased, takes it back forcibly or causes it to be taken away by someone else, he commits a Nissaggiya Pacittiya offence. Nissaggiya offences are light offences compared with the grave offences of Parajika Apatti or SariighadisesaApattl 2. Pacittiya Pali The Pacittiya Pap which is Book II of the Vinaya Pitaka deals with the remaining sets of rules for the bhikkhus, namely, the Pacittiya, the Patidesaniya, Sekhiya, Adhikaranasamatha and the correspond- ing disciplinary rules for the bhikkhunis. Although it is called in Pali just Pacittiya, it has the distinctive name of 'Suddha Pacittiya', ordi- Chp2 VtnayaPitaka 9 nary Pacittiya, to distinguish it from Nissaggiya Pacittiya, described above. (a) Ninety-two Pacittiya offences and penalties There are ninety-two rules under this class of offences classifi- ed in nine sections. A few examples of this type of offences: (i) Telling a lie deliberately is a Pacittiya offence. (ii)A bhikkhu who sleeps under the same roof and within the walls along with a woman commits a Pacittiya offence. (iii) A bhikkhu who digs the ground or causes it to be dug commits a Pacittiya offence. A Pacittiya offence is remedied merely by admission of the offence to a bhikkhu. (b) Four Patidesaniya offences and penalties There are four offences under this classification and they all deal with the bhikkhu's conduct in accepting and eating alms-food offered to him. The bhikkhu transgressing any of these rules, in making admission of his offence, must use a special formula stating the nature of his fault The first rule of Patidesaniya offence reads, should a bhikkhu eat hard food or soft food having accepted it with his own hand from a bhikkhuni who is not his relation and who has gone among the houses for alms-food, it should be admitted to another bhikkhu by the bhikkhu saying, "Friend, I have done a censurable thing which is unbecoming and which should be admitted. I admit having committed a Patidesaniya offence". The events that led to the laying down of the first of these rules happened in Savatthi, where one morning bhikkhus and bhikkhuni s were going round for alms-food. A certain bhikkhuni offered the food she had received to a certain bhikkhu who took away all that was in her bowl. The bhikkhunf had to go without any food for the day. Three days in succession she offered to give her alms-food to the same bhikkhu who on all the three days deprived her of her entire 10 Guide to Ttpttaka alms-food. Consequently she became famished. On the fourth day while going on the alms round she fainted and fell down through weakness. When the Buddha came to hear about this, he censured the bhikkhu who was guilty of the wrong deed and laid down the above rule (c) Seventy-five Sekhiya rules of polite behaviour These seventy-five rules laid down originally for the proper beha- viour of bhikkhus also apply to novices who seek admission to the Order Most of these rules were all laid down at Savatthi on account of mdisciplined behaviour on the part of a group of six bhikkhus. The rules can be divided into four groups. The first group of twenty- six rules is concerned with good conduct and behaviour when going into towns and villages The second group of thirty rules deals with polite manners when accepting alms-food and when eating meals. The third group of sixteen rules contains rules which prohibit teaching of the Dhamma to disrespectful people The fourth group of three rules relates to unbecoming ways of answering the calls of nature and of spitting. (d) Seven ways of settling disputes, Adhikaranasamatha Pacittiya Pali concludes the disciplinary rules for bhikkhus with a Chapter on seven ways of settling cases, Adhikaranasamatha. Four kinds of cases are listed: i) Vivadadhikarana Disputes as to what is dhamma, what is not dhamma; what is Vinaya, what is not Vinaya; what the Buddha said, what the Buddha did not say, and what constitutes an offence, what is not an offence. ii) Anuvadadhikarana Accusations and disputes arising out of them concerning the virtue, practice, views and way of living of a bhikkhu. iii) Apattadhikarana Infringement of any disciplinary rule Chp2 VinayaPttaka 11 iv) Kiccadhikarana Formal meeting or decisions made by the Samgha. For settlement of such disputes that may arise from time to time amongst the Order, precise and detailed methods are prescribed under seven heads: i) Sammukha Vinaya - before coming to a decision, conducting an enquiry in the presence of both parties in accordance with the rules of Vinaya. ii) Sati Vinaya - making a declaration by the Samgha of the innocence of an Arahat against whom some allegations have been made, after asking him if he remembers having committed the offence. iii) Amulha Vinaya - making a declaration by the Samgha when the accused is found to be insane. iv) Patinnata Karana - making a decision after admission by the party concerned v) Yebhuyyasika Kamma - making a decision in accordance with the majority vote. vi) Tassapapiyasika Kamma - making a declaration by the Samgha when the accused proves to be unreliable, making admissions only to retract them, evading questions and telling lies. vii) Tinavattharaka Kamma - 'the act of covering up with grass' exonerating all offences except the offences of Parajika, Samghadisesa and those in connection with laymen and laywomen, when the disputing parties are made to reconcile by the Samgha. (e) Rules of Discipline for the bhikkhunis The concluding chapters in the Pacittiya Pali are devoted to the rules of Discipline for the bhikkhums. The list of rules for bhikkhunis 12 Guide to Ttpttaka runs longer than that for the bhikkhus. The bhikkhuni rules were drawn up on exactly the same lines as those for the bhikkhus, with the exception of the two Aniyata rules which are not laid down for the bhikkhuni Order. Bhikkhu Bhikkhuni (1) Parajika 4 8 (2) Sariighadisesa 13 17 (3) Aniyata 2 (4) Nissaggiya Pacittiya 30 30 (5) Suddha Pacittiya 92 166 (6) Patidesanfya 4 8 (7) Sekhiya 75 75 (8) Adhikaranasamatha 7 1_ 227 311 These eight categories of disciplinary rules for bhikkhus and bhikkhunis of the Order are treated in detail in the first two books of the Vinaya Pitaka. For each rule a historical account is given as to how it comes to be laid down, followed by an exhortation of the Buddha ending with "This offence does not lead to rousing of faith in those who are not convinced of the Teaching, nor to increase of faith in those who are convinced." After the exhortation comes the parti- cular rule laid down by the Buddha followed by word for word com- mentary on the rule. 3. Mahavagga Pali The next two books, namely, Mahavagga Pali which is Book III and Culavagga Pali which is Book IV of the Vinaya Pitaka, deal with all those matters relating to the Sarhgha which have not been dealt with in the first two books. Mahavagga Pali, made up often sections known as Khandhakas, opens with an historical account of how the Buddha attained Supreme Chp2 VinayaPitaka 13 Enlightenment at the foot of the BodhI Tree, how he discovered the famous law of Dependent Origination, how he gave his first sermon to the Group of Five Bhikkhus on the discovery of the Four Noble Truths, namely, the great Discourse on The Turning of the Wheel of Dhamma, Dhammacakkappavattana Sutta. This was followed by another great discourse, the Anattalakkhana Sutta. These two suttas may be described as the Compendium of the Teaching of the Buddha. The first section continues to describe how young men of good families like Yasa sought refuge in him as a Buddha and embraced his Teaching, how the Buddha embarked upon the unique mission of spreading the Dhamma 'for the welfare and happiness of the many' when he had collected round him sixty disciples who were well esta- blished in the Dhamma and had become Arahats, how he began to establish the Order of the Samgha to serve as a living example of the Truth he preached; and how his famous disciples like Sariputta, Moggallana, Maha Kassapa, Ananda, Upali, Angulimala became mem- bers of the Order The same section then deals with the rules for formal admission to the Order (Upasampada), giving precise condi- tions to be fulfilled before any person can gain admission to the Order and the procedure to be followed for each admission. Mahavagga further deals with procedures for an Uposatha mee- ting, the assembly of the Samgha on every full moon day and on the fourteenth or fifteenth waning day of the lunar month when Patimokkha, a summary of the Vmaya rules, is recited Then there are rules to be observed for rains retreat (vassa) dunng the rainy sea- son as well as those for the formal ceremony of pavarana concluding the rains retreat, in which a bhikkhu invites criticism from his brethren in respect of what has been seen, heard or suspected about his conduct There are also rules concerning sick bhikkhus, the use of leather for footwear and furniture, materials for robes, and those concern- ing medicine and food. A separate section deals with the Kathma ceremonies where annual making and offering of robes take place 4. Ciilavagga Pali Culavagga Pali which is Book IV of the Vmaya Pitaka continues to deal with more rules and procedures for institutional acts or 14 Guide to Ttpttaka functions known as Samghakamma The twelve sections in this book deal with rules for offences such as Samghadisesa that come before the Samgha, rules for observance of penances such as parivasa and manatta and rules for reinstatement of a bhikkhu There are also miscellaneous rules concerning bathing, dress, dwellings and furniture and those dealing with treatment of visiting bhikkhus, and duties of tutors and novices. Some of the important enactments are concern- ed with Tajjantya Kamma, formal act of censure by the Samgha taken against those bhikkhus who cause strife, quarrels, disputes, who associate familiarly with lay people and who speak in dispraise of the Buddha, the Dhamma and the Samgha; Ukkhepamya Kamma, formal act of suspension to be taken against those who having committed an offence do not want to admit it; and Pakdsamya Kamma taken against Devadatta announcing publicly that 'Whatever Devadatta does by deed or word, should be seen as Devadatta's own and has nothing to do with the Buddha, the Dhamma and the Samgha " The account of this action is followed by the story of Devadatta's three attempts on the life of the Buddha and the schism caused by Devadatta among the Samgha. There is, in section ten, the story of how Mahapajapati, the Buddha's foster mother, requested admission into the Order, how the Buddha refused permission at first, and how he finally acceded to the request because of Ananda's entreaties on her behalf. The last two sections describe two important events of historical interest, namely, the holding of the first Synod at Rajagaha and of the second Synod at Vesali. 5. Parivara Pali * Panvara Pali which is Book V and the last book of the Vinaya Pitaka serves as a kind of manual. It is compiled in the form of a catechism, enabling the reader to rrmke an analytical survey of the Vinaya Pitaka. All the rules, official acts, and other matters of the Vinaya are classified under separate categories according to subjects dealt with. Parivara explains how rules of the Order are drawn up to regulate the conduct of the bhikkhus as well as the administrative affairs of the Order. Precise procedures are prescribed for settling of disputes Chp2 Vmaya Pitaka 15 and handling matters of jurisprudence, for formation of Sarfigha courts and appointment of well-qualified Samgha judges It lays down how Samgha Vimcchaya Committee, the Samgha court, is to be constituted with a body of learned Vinayadharas, experts in Vinaya rules, to hear and decide all kinds of monastic disputes. The Parivara Pali provides general principles and guidance in the spirit of which all the Samgha Vinicchaya proceedings are to be conducted for settlement of monastic disputes. CHAPTERS WHAT IS SUTTANTA PITAKA? The Suttanta Pitaka is a collection of all the discourses in their entirety delivered by the Buddha on various occasions (A few discourses delivered by some of the distinguished disciples of the Buddha, such as the Venerable Sariputta, Maha Moggallana, Ananda, etc , as well as some narratives are also included in the books of the Suttanta Pitaka.) The discourses of the Buddha compiled together in the Suttanta Pitaka were expounded to suit different occasions, for various persons with different temperaments Although the discourses were mostly intended for the benefit of bhikkhus, and deal with the practice of the pure life and with the exposition of the Teaching, there are also several other discourses which deal with the material and moral progress of the lay disciples The Suttanta Pitaka brings out the meaning of the Buddha's teachings, expresses them clearly, protects and guards them against distortion and misconstruction Just like a string which serves as a plumb-line to guide the carpenters in their work, just like a thread which protects flowers from being scattered or dispersed when strung together by it, likewise by means of suttas, the meaning of Buddha's teachings may be brought out clearly, grasped and under- stood correctly and given perfect protection from being misconstrued. The Suttanta Pitaka isjlivided into five separate collections known as Nikayas. They are Digha Nikaya, Majjhima Nikaya, Samyutta Nikaya, Mguttara Nikaya and Khuddaka Nikaya. (a) Observances and Practices in the Teaching of the Buddha In the Suttanta Pitaka are found not only the fundamentals of the Dhamma but also pragmatic guidelines to make .the Dhamma meaningful and applicable to daily life. All observances and practices which form practical steps in the Buddha's Noble Path of Eight Constituents lead to spiritual purification at three levels Chp3 What t$ Suttanta Pttaka? 17 S lla - moral purity through right conduct, Samadht - purity of mind through concentration (Samatha), Pannd - purity of Insight through Vipassana Meditation. To begin with, one must make the right resolution to take refuge in the Buddha, to follow the Buddha's Teaching, and to be guided by the Samgha The first disciples who made the declaration of faith in the Buddha and committed themselves to follow his Teaching were the two merchant brothers, Tapussa and Bhallika They were travell- ing with their followers in five hundred carts when they saw the Buddha in the vicinity of the Bodhi Tree after his Enlightenment Hie two merchants offered him honey rice cakes. Accepting their offering and thus breaking the fast he had imposed on himself for seven weeks, the Buddha made them his disciples by letting them recite after him: "Buddham Saranam Gacchami" (I take refuge in the Buddha) "Dhammam Saranam Gacchami" (I take refuge in the Dhamma) This recitation became the formula of declaration of faith in the Buddha and his Teaching. Later when the Samgha became establish- ed, the formula was extended to include the third commitment "Samgham Saranam Gacchami" (I take refuge in the Samgha) (b) On the right way to give alms As a practical step, capable of immediate and fruitful use by people in all walks of life, the Buddha gave discourses on charity, alms-giving, explaining its virtues and on the right way and the right attitude of mind with which an offering is to be made for spiritual uplift. The motivating force in an act of charity is the volition, the will to give. Charily is a meritorious action that arises only out of volition. 18 Guide to Tipitaka Without the will to give, there is no act of giving Volition in giving alms is of three types. (1) The volition that starts with the thought "I shall make an offering" and that exists during the period of preparations for making the offering Pubba Cetana, volition before the act (2) The volition that arises at the moment of making the offering while handing over to the donee Munca Cetana, volition during the act. (3) The volition accompanying the joy and rejoicing which arise during repeated recollection of or reflection on the act of giving Apara Cetana, volition after the act Whether the offering is made in homage to the living Buddha or to a minute particle of his relics after his passing away, it is the volition, its strength and purity that determine the nature of the result thereof. There is also explained in the discourses the wrong attitude of mind with which no act of charity should be performed A donor should avoid looking down on others who cannot make a similar offering nor should he exult over his own charity. Defiled by such unworthy thoughts, his volition is only of inferior grade. When the act of charity is motivated by expectations of beneficial results of immediate prosperity and happiness, or rebirth in higher existences, the accompanying volition is classed as mediocre. It is only when the good deed of alms-giving is performed out of a spirit of renunciation, motivated by thoughts of pure selflessness, aspiring only for attainment to Nibbana where all suffering ends, that the volition that brings about the act is regarded as of superior grade. Examples abound in the discourses concerning charity and modes of giving alms. (c) Moral Purity through right conduct, Site, Practice of Sila forms a most fundamental aspect of Buddhism. It consists of practice of Right Speech, Right Action and Right livelihood to purge oneself of impure deeds, words and thoughts. Together with the commitment to the Threefold Refuge (as de- Chp3 What ts Suttanta Pttaka? 19 scribed above) a Buddhist lay disciple observes the Five Precepts by making a formal vow (1) I undertake to observe the precept of abstaining from killing (2) I undertake to observe the precept of abstaining from stealing (3) I undertake to observe the precept of abstaining from sexual misconduct (4) I undertake to observe the precept of abstaining from telling lies (5) I undertake to observe the precept of abstaining from alcoholic drinks, drugs or intoxicants that becloud the mind. In addition to the negative aspect of the above formula which em- phasizes abstinence, there is also the positive aspect of si la For in- stance, we find in many discourses the statement 'He refrains from killing, puts aside the cudgel and the sword, full of kindness and compassion he lives for the welfare and happiness of all living things/ Every precept laid down in the formula has these two aspects Depending upon the individual and the stage of one's progress, other forms of precepts, namely, Eight Precepts, Ten Precepts etc may be observed For the bhikkhus of the Order, higher and advanc- ed types of practices of morality are laid down The Five Precepts are to be always observed by lay disciples who may occasionally en- hance their self-discipline by observing the Eight or Ten Precepts For those who have already embarked on the path of a holy life, the Ten Precepts are essential preliminaries to further progress Sila of perfect purity serves as a foundation for the next stage of progress, namely, Samadhi purity of mind through concentration- meditation (d) Practical methods of mental cultivation for development of concentration, Samadhi Mental cultivation for spiritual uplift consists of two steps. The first step is to purify the mind from all defilements and corruption and to have it focused on a point A determined effort (Right Exertion) 20 Guide to Tipitaka must be made to narrow down the range of thoughts in the wavering, unsteady mmd Then attention (Right Mindfulness or Attentiveness) must be fixed on a selected object of meditation until one-pointedness of mind (Right Concentration) is achieved In such a state, the mmd becomes freed from hindrances, pure, tranquil, powerful and bright It is then ready to advance to the second step by which Magga Insight and Fruition may be attained in order to transcend the state of woe and sorrow The Suttanta Pitaka records numerous methods of meditation to bring about one-pomtedness of mind In the suttas of the Pitaka are dispersed these methods of meditation, explained by the Buddha sometimes singly, sometimes collectively to suit the occasion and the purpose for which they are recommended The Buddha knew the diversity of character and mental make-up of each individual, the different temperaments and inclinations of those who approached him for guidance. Accordingly he recommended different methods to different persons to suit the special character and need of each individual The practice of mental cultivation which results ultimately m one-pointedness of mind is known as Samadhi Bhavand Whoever wishes to develop Samadhi Bhavand must have been established in the observance of the precepts, with the senses controlled, calm and self-possessed, and must be contented Having been established m these four conditions he selects a place suitable for meditation, a se- cluded spot Then he should sit cross-legged keeping his body erect and his mind alert, he should start purifying his mind of five hind- rances, namely, sensual desire, ill will, sloth and torpor, restlessness and worry, and doubt, by choosing a meditation method suitable to him, practising meditation with zeal and ardour For instance, with theAndpdna method he keeps watching the incoming and outgoing breath until he can have his mind fixed securely on the breath at the tip of the nose. When he realizes that the five hindrances have been got rid of, he becomes gladdened, delighted, calm and blissful This is the begin- ning of samadhi, concentration, which will further develop until it attains one-pointedness of mind. Thus one-pointedness of mind is concentration of mmd when it is aware of one object, and only one of a wholesome, salutary nature Chp3 What ts Suttanta Pttaka? 21 This is attained by the practice of meditation upon one of the subjects recommended for the purpose by the Buddha (e) Practical methods of mental cultivation for development of Insight Knowledge, PaMa The subject and methods of meditation as taught in the suttas of the Pitaka are designed both for attainment of samadht as well as for development of Insight knowledge, Vipassana Nana, as a direct path to Nibbana As a second step in the practice of meditation, after achieving samadht, when the concentrated mind has become purified, firm and imperturbable, the meditator directs and inclines his mind to Insight Knowledge, Vipassana Nana With this Insight Knowledge he dis- cerns the three characteristics of the phenomenal world, namely, Impermanence (Aniccd), Suffering (Dukkha) and Non-Self (Anatta). As he advances in his practice and his mind becomes more and more purified, firm and imperturbable, he directs and inclines his mind to the ^knowledge of the extinction of moral intoxicants, Asavakkhaya Nana He then truly understands dukkha, the cause of dukkha, the cessation of dukkha and the path leading to the ces- sation of dukkha He also comes to understand fully the moral intoxi- cants (asavas) as they really are, the cause of asavas, the cessation of asavas and the path leading to the cessation of the asavas With this knowledge of extinction of asavas he becomes liberated The knowledge of liberation arises in him. He knows that rebirth is no more, that he has lived the holy life, he has done what he has to do for the realization of Magga, there is nothing more for him to do for such realization The Buddha taught with one only object the extinction of Suffering and release from conditioned existence. That object is to be obtained by the practice of meditation (for Calm and Insight) as laid down in numerous suttas of the Suttanta Pitaka IX CHAPTER 4 SUTTANTA PITAKA Digha Nikaya Collection of Long Discourses of the Buddha This collection in the Suttanta Pitaka, named Digha Nikaya as it is made up of thirty-four long discourses of the Buddha, is divided into three divisions (a) Silakkhanda Vagga, Division Concerning Morality (b) Maha Vagga, the Large Division (c) Pathika Vagga, the Division beginning with the discourse on Pathika, the Naked Ascetic (a) Sllakkhandha Vagga Pali Division Concerning Morality This division contains thirteen suttas which deal extensively with various types of morality, namely, Minor Morality, basic morality ap- plicable to all, Middle Morality and Major Morality which are mostly practised by Samanas and Brahmanas It also discusses the wrong views then prevalent as well as Brahmin views of sacrifice and caste, and various religious practices such as extreme self-mortification (1) Brahxnajala Sutta, Discourse on the Net of Perfect Wisdom An argument between Suppiya, a wandering ascetic, and his pupil Brahmadatta, with the teacher maligning the Buddha, the Dhamma and the Samgha and the pupil praising the Buddha, the Dhamma and the Samgha gave rise to this famous discourse which is listed first in this Nikaya In connection with the maligning of the Buddha, the Dhamma and the Samgha, the Buddha enjoined his disciples not to feel resent- ment, nor displeasure, nor anger, because it would only be spiritual- ly harmful to them As to the words of praise for the Buddha, the Dhamma and the Samgha, the Buddha advised his disciples not to feel pleased, delighted or elated, for it would be an obstacle to their progress in the Path Chp4 Suttanta Pitaka 23 The Buddha said that whatever worldling, puthujjana, praised the Buddha he could not do full justice to the peerless virtues of the Buddha, namely, his Superior Concentration, samddhi, and Wisdom, panna A worldling could touch on only "matters of a trifling and in- ferior nature, mere morality." The Buddha explained the three grades of morality and said that there were other dhammas profound, hard to see, subtle and intelligible only to the wise Anyone wishing to praise correctly the true virtues of the Buddha should do so only in terms of these dhammas Then the Buddha continued to expound on various wrong views There were samanas and brahmanas who, speculating on the past, adhered to and asserted their wrong views in eighteen different ways, namely (1) Four Kinds of Belief in Eternity, Sassata Ditthi (2) Four Kinds of Dualistic belief in Eternity and Non-eternity, Ekacca Sassata Ditthi (3) Four Views of the World being Finite or Infinite, Antananta Ditthi (4) Four Kinds of ambiguous evasion, Amardvikkhepa Vdda (5) Two Doctrines of Non-Causality, Adhiccasamuppanna Vdda There were samanas and brahmanas, who, speculating on the future, adhered to and asserted their wrong views in forty-four ways, namely: (1) Sixteen Kinds of Belief in the Existence of Safina after death, Uddhamdghdtamka Sanm Vdda (2) Eight Kinds of Belief m the Non-Existence of Safina after death, Uddhamdghdtamka Asannt Vdda (3) Eight Kinds of Belief in the Existence of Neither safina Nor Non-sanna after death, Uddhamdghdtanika Nevasanni Ndsannt Vdda (4) Seven Kinds of Belief in Annihilation, Uccheda Vdda (5) Five Kinds of Mundane Nibbana as realizable in this very life, Ditthadhamma Nibbana Vdda. 24 Guide to Tipitaka The Buddha said that whatever samanas and brahmanas specu- lated on the past, or the future or both the past and the future, they did so in these sixty-two ways or one of these sixty-two ways The Buddha announced further that he knew all these wrong views and also what would be the destination, the next existence, in which the one holding these views would be reborn The Buddha gave a detailed analysis of these wrong views assert- ed in sixty-two ways and pointed out that these views had their origin in feeling which arose as a result of repeated contact through the six sense bases. Whatever person holds these wrong views, in him feeling gives rise to craving; ciaving gives rise to clinging, clinging gives rise to existence; the kammic causal process in existence gives rise to rebirth, and rebirth gives rise to ageing, death, gnef, lamentation, pain, distress and despair But whatever person knows, as they really are, the origin of the six sense bases of contact, their cessation, their pleasurableness, their danger and the way of escape from them, he realizes the dhammas, not only mere morality, stla, but also concentration, samadhi, and libe- ration, vtmutti, wisdom, panna, that transcend all these wrong views All the samanas and brahmanas holding the sixty-two categories of wrong views are caught in the net of this discourse just like all the fish in a lake are contained in a finely meshed net spread by a skilful fisherman or his apprentice (2) Samannaphala Sutta, Discourse on the Fruits of the life of a Samana On one fullmoon night while the Buddha was residing in Rajagaha at the mango grove of Jivaka this discourse on the fruits of the life of a samana, personally experienced in this very life, was taught to King Ajatasattu on request by him The Buddha explained to him the advantage of the life of a samana by giving him the exam- ples of a servant of his household or a landholder cultivating the King's own land becoming a samana to whom the King himself would show respect and make offerings of requisites, providing him pro- tection and security at the same time. The Buddha provided further elucidation on other advantages, higher and better, of being a samana by elaborating on (i) how a Chp4 Suttanta Pttaka 25 householder, hearing the dhamrna taught by a Buddha, leaves the homelife and becomes a sarnana out of pure faith; (ii) how he be- comes established in three categories of sila, minor, middle and major, (iii) how he gains control over his sense-faculties so that no depraved states of mind as covetousness and dissatisfaction would overpower him; (iv) how he becomes endowed with mmdfulness and clear comprehension and remains contented; (v) how, by dis- sociating himself from five hindrances, he achieves the four jhanas the first, the second, the third and the fourth as higher advan- tages than those previously mentioned, (vi) how he becomes equipp- ed with eight kinds of higher knowledge, namely, Insight Knowledge, the Power of Creation by Mmd, the Psychic Powers, the Divine Power of Hearing, Knowledge of the Minds of others, Knowledge of Past Existences, Divine Power of Sight, Knowledge of Extinction of moral intoxicants Thus when the knowledge of liberation arises in him, he knows he has lived the life of purity There is no other advantage of being a samana, personally experienced, more pleasing and higher than this (3) Ambattha Sutta Ambattha, a young disciple of Pokkharasati, the learned Brahmin, was sent by his master to investigate whether Gotama was a genuine Buddha endowed with thirty-two personal characteristics of a great man His insolent behaviour, taking pride in his birth as a Brahmin, led the Buddha to subdue him by proving that Khattiya is m fact superior to Brahmana The Buddha explained further that nobleness in man stemmed not from birth but from perfection in three categones of morality, achievements of four jhanas, and accom- plishments in eight kinds of higher knowledge. (4) Sonadanda Sutta This discourse was given to the Brahmin Sonadanda who ap- proached the Buddha while he was residing near Lake Gaggara at Campa in the country of Anga He was asked by the Buddha what attributes should one possess to be acknowledged as a Brahmin Sonadanda enumerated high birth, learning in the Vedas, good per- 26 Guide to Ttpitaka sonality, morality and knowledge as essential qualities to be a Brahmin. When further questioned by the Buddha, he said that the minimum qualifications were morality and knowledge without which no one would be entitled to be called a Brahmin. On his request, the Buddha explained to him the meaning of the terms morality and knowledge, which he confessed to be ignorant of, namely, the three categories of morality, achievements of four jhanas and accomplish- ments in eight kinds of higher knowledge. (5) Kutadanta Sutta On the eve of offering a great sacrificial feast, the Brahmin Kutadanta went to see the Buddha for advice on how best to conduct the" sacrifice Giving the example of a former King Mahavijita, who also made a great sacrificial offering, the Buddha declared the prin- ciple of consent by four parties from the provinces, namely, noblemen, ministers, rich Brahmins and house-holders; the eight qualities to be possessed by the king who would make the offerings; the four qualities of the Brahmin royal adviser who would conduct the cere- monies and the three attitudes of mind towards the sacrifices With all these conditions fulfilled, the feast offered by the king was a great success, with no loss of life of sacrificial animals, no hardship on the people, no one impressed into service, every one co-operating in the great feast willingly. The Brahmin Kutadanta then asked the Buddha if there was any sacrifice which could be made with less trouble and exertion, yet pro- ducing more fruitful result The Buddha told him of the traditional practice of offering the four requisites to bhikkhus of high morality. Less troublesome and more profitable again was donating a monaste- ry to the Order of Bhikkhus Better still were the following practices in ascending order of beneficial effects (i) Going to the Buddha, the Dhamma, and the Samgha for refuge; (ii) observances of the Five Precepts; (iii) going forth from the homelife and leading the holy life, becoming established in morality, accomplished in the four jhanas, and equipped with eight kinds of higher knowledge resulting in the realization of extinction of asavas, the sacrifice which entails less trou- ble and exertion but which excels all other sacrifices. Chp4 Suttanta Pttaka 27 (6) Mahali Sutta Mahali Otthaddha, a licchavi ruler, once came to see the Buddha to whom he recounted what Sunakkhatta, a Licchavi prince, had told him. Sunakkhatta had been a disciple of the Buddha for three years after which he left the Teaching. He told Mahali how he had acquired the Divine Power of Sight by which he had seen myriads of pleasant, desirable forms belonging to the deva world but that he had not heard sounds belonging to the deva world. Mahali wanted to know from the Buddha whether Sunakkhatta did not hear the sounds of the deva world because they were non-existent, or whether he did not hear them although they existed The Buddha explained that there were sounds in the deva world but Sunakkhatta did not hear them because he had developed con- centration only for one purpose, to achieve the Divine Power of Sight but not the Divine Power of Hearing The Buddha explained further that his disciples practised the noble life under him not to acquire such divine powers but with a view to the realization of dhammas which far excel and transcend these mundane kinds of concentrations. Such dhammas are attain- ments of the Four States of Noble Fruition states of a stream-winner, a once-returner, a non-returner, and the state of mind and know- ledge of an Arahat freed of all asavas that have been rendered extinct The Path by which these dhammas can be realized is the Noble Path of Eight Constituents Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration (7) Jaliya Sutta Once when the Buddha was residing at Ghositarama Monastery near Kosambi, two wandering ascetics Mundiya and Jaliya approached him and asked whether the soul was the physical body, or the physical body the soul, or whether the soul was one thing and the physical body another. The Buddha explained how a person who had finally realized liberation would not even consider whether the soul was the phy- sical body, or the physical body the soul or whether the soul was one thing and the physical body another. 28 Guide to Tipttaka (8) Mafaasihanada Sutta This discourse defines what a true samana is, what a true brah- mana is. The Buddha was residing in the Deer Park of Kannakathala at Ururina. Then the naked ascetic Kassapa approached him and said that he had heard that Samana Gotama disparaged all practices of self-mortification and that Samana Gotama reviled all those who led an austere life. The Buddha replied that they were slandering him with what was not said, what was not true. When the Buddha could see with his supernormal vision the bad destinies as well as the good destinies of those who practised extreme form of self-mortification, and of those who practised less extreme forms of self-mortification, how could he revile all systems of self- mortification Kassapa then maintained that only those recluses who for the whole of their life cultivated the practice of standing or sitting, who were abstemious in food, eating only once in two days, seven days, fifteen days etc , were real samanas and br ahmanas The Buddha explained to him the futility of extreme self-mortification and said that only when a recluse practised to become accomplished in morality, concentration and knowledge, cultivated loving-kindness, and dwelt in the emancipation of mind, and emancipation through knowledge that he would be entitled to be called a samana and brahmana Then the Buddha gave full exposition on morality, concentration and knowledge, resulting in Kassapa's decision to join the Order of the Buddha. (9) Pottapada Sutta Once when the Buddha was staying at the Monastery of Anathapindika in the Jeta Grove at Savatthi he visited the EkasSaka Hall where various views were debated. At that time Potthapada the wandering ascetic asked him about the nature of the cessation of Consciousness (sanna). Pottapada wanted to know how the cessation of Consciousness was brought about The Buddha told him that it was through reason and cause that forms of Consciousness in a being arose and ceased. A certain form of Consciousness arose through practice (Adhuitta sikkha) and a certain form of Consciousness ceased through practice. Chp4 Suttanta Pttaka 29 The Buddha then proceeded to expound on these practices consisting of observance of sila and development of concentration which resulted in arising and ceasing of successive jhanas The meditator progressed from one stage to the next in sequence until he achieved the Cessation of all forms of Consciousness (mrodha samapattt) . (10) Subfaa Sutta This is a discourse given not by the Buddha but by his close attendant, the Venerable Ananda, on the request of young Subha The Buddha had passed away by then. And young Subha wanted to know from the lips of the Buddha's close attendant what dhammas were praised by the Buddha and what those dhammas were which he urged people to practise Ananda told him that the Buddha had words of praise for the three aggregates of dhammas, namely, the aggregate of morality, the aggregate of concentration and the aggregate of knowledge The Buddha urged people to practise these dhammas, dwell in them, and have them firmly established. Ananda explained these aggre- gates of dhamma in great detail to young Subha, in consequence of which he became a devoted lay disciple (11) Kevatta Sutta The Buddha was residing at Nalanda in Pavarika's mango grove A devoted lay disciple approached the Buddha and urged him to let one of his disciples perform miracles so that the City of Nalanda would become ever so much devoted to the Buddha. The Buddha told him about the three kinds of miracles which he had known and realized by himself through supernormal know- ledge The first miracle, iddhi pdtihdnya, was rejected by the Buddha because it could be mistaken as the black art called Gandhari magic The Buddha also rejected the second miracle, adesana pdtihdnya which might be mistaken as practice of Cintamani charm. He re commended the performance of the third miracle, the anusasam pdtihanya, the miracle of the power of the Teaching as it involved practice in Morality, Concentration and Knowledge leading finally to the Extinction of Asavas, Asavakkhaya Nana. 30 Guide to Ttpitaka (12) Lohicca Sutta The discourse lays down three types of blameworthy teachers; (i) the teacher who is not yet accomplished in the noble practice and teaches pupils who do not listen to him. (li) The teacher who is not yet accomplished in the noble practice and teaches pupils who practise as instructed by him and attain emancipation, (lii) The teacher who is fully accomplished in the noble practice and teaches pupils who do not listen to him The praiseworthy teacher is one who has become fully accom- plished in the three practices of Morality, Concentration and Know- ledge and teaches pupils who become fully accomplished like him. (13) Tevijja Sutta Two Brahmin youths Vasettha and Bharadvaja came to see the Buddha while he was on a tour through the Kingdom of Kosala They wanted the Buddha to settle their dispute as to the correct path that led straight to companionship with the Brahma Each one thought only the way shown by his own master was the true one The Buddha told them that as none of their masters had seen the Brahma, they were like a line of blind men each holding on to the preceding one Then he showed them the true path that really led to the Brahma realm, namely, the path of morality and concentration, and development of loving-kindness, compassion, sympathetic joy and equanimity towards all sentient beings. (b) Maha Vagga Pali The Large Division The ten suttas in this division are some of the most important ones of the Tipitaka, dealing with historical, and biographical aspects as well as the doctrinal aspects of Buddhism The most famous sutta is the Mahaparinibbana Sutta which gives an account of the last days and the passing away of the Buddha and the distribution of his relics Mahapadana Sutta deals with brief accounts of the last seven Buddhas and the life story of the Vipassi Buddha Doctrinally im- portant are the two suttas* the Mahanidana Sutta which explains the Chain of Cause and Effect, and the Mahasatipatthana Sutta dealing Chp4 Suttanta Pttaka 31 with the four Methods of Steadfast Mindfulness and practical aspects of Buddhist meditation. (1) Mahapadana Sutta This discourse was given at Savatthi to the bhikkhus who were one day discussing the Buddha's knowledge of past existences. He told them about the last seven Buddhas, with a full life story of one of them, the Vipassi Buddha, recalling all the facts of the Buddhas, their social rank, name, clan, life-span, the pairs of Chief Disciples, the assemblies of their followers, their attainments, and emancipation of defilements. The Buddha explained that his ability to remember and recall all the facts of past existences was due to his own penetrating discern- ment as well as due to the devas making these matters known to him. (2) Mahanidana Sutta This discourse was given at Kammasadhamma market town to the Venerable Ananda to correct his wrong view that the doctrine of Paticcasamuppada, although having signs of being deep and profound, was apparent and fathomable. The Buddha told him that this doc- trine not only appeared to be deep and profound but was actually deep and profound on four counts it was deep in meaning, deep as a doctrine, deep with respect to the manner in which it was taught, and deep with regard to the facts on which it was established He then gave a thorough exposition on the doctrine and said that because of lack of proper understanding and penetrative comprehen- sion of this doctrine; beings were caught in and unable to escape from, the miserable, ruinous round of rebirth He concluded that without a clear understanding of this doctrine, even the mind of those, accomplished in the attainments of jhana, would be beclouded with ideas of atta. (3) Mahaparinibbana Sutta This sutta is an important narrative of the Buddha's last days, a detailed chronicle of what he did, what he said and what happened to him during the last year of his life Compiled in a narrative form, it is 32 Guide to Ttpttaka interspersed with many discourses on some of the most fundamental and important aspects of the Buddha's Teaching Being the longest discourse of the Digha Nikaya, it is divided into six chapters. On the eve of the last great tour, the Buddha while staying at Rajagaha, gave the famous discourses on seven factors of Non-decline of kings and princes and seven factors of Non-decline of the bhikkhus. Then he set out on his last journey going first to the village of Patali where he taught on the consequences of an immoral and a moral life He then proceeded to the village of Koti where he ex- pounded on the Four Noble Truths Then the Buddha took up his residence at the village of Natika where the famous discourse on the Mirror of Truth was given Next the Buddha went to Vesali with a large company of bhik- khus. At Vesali he accepted the park offered by the Courtesan Ambapali From Vesali, the Buddha travelled to a small village named Veluva where he was overtaken by a severe illness that could have proved fatal But the Buddha resolved to maintain the life-process and not to pass away without addressing his lay disciples and without taking leave of the Sarhgha. When Ananda informed the Buddha how worried he had been because of the Buddha's illness, the Buddha gave the famous injunction "Let yourselves be your own support, your own refuge Let the Dhamma, not anything else, be your refuge " It was at Vesali that the Buddha made the decision to pass away and realize parinibbana in three months' time Upon his making this momentous decision, there was a great earthquake. Ananda, on learn- ing from the Buddha the reason of the earthquake, supplicated him to change the decision, but to no avail The Buddha then caused the Sarhgha to be assembled to whom he announced his approaching parinibbana He then went over all the fundamental principles of his Teaching and exhorted them to be vigilant, alert, and to watch over one's own mind so as to make an end of suffering The Buddha then left Vesali and went to Bhanda Village where he continued to give his discourses to the accompanying Samgha on sila, samadhi and panna. Proceeding further on his journey to the nor- th, he gave the discourse on the four great Authorities, Mahapadesa, at the town of Bhoga. Chp4 Suttanta Pitaka 33 From there he went on to Pava and stayed in the Mango Grove of Cunda, the Goldsmith's son, who made an offering of food to the Buddha and his community of bhikkhus. After eating the meal offered by Cunda, a severe illness came upon the Buddha who never- theless continued on his journey till he reached Kusinara where in the Sal Grove of the Malla princes he urged Ananda to lay out the couch for him He lay down on the couch with mindfulness and deliberation, awaiting the hour of his parinibbana Even on his death-bed the Buddha continued to teach, ex- plaining that there are four places which arouse reverence and devo- tion, four persons worthy of a stupa, and answering Ananda's ques- tions on how to conduct oneself with regard to women, or on what should be done regarding the remains of the Buddha. His last act of selflessness was to expound the Truth and show the Path to Subhadda, the wandering ascetic. Then after ascertaining that there was not a single bhikkhu who had perplexity or doubt about the Buddha, the Dhamma and the Samgha, the Buddha uttered his last words "Inherent in all com- pounded things is decay and dissolution Strive well with full mind- fulness." Then as the assembled bhikkhus, princes and people paid homage to him with deep reverence, the Buddha passed away, realiz- ing parinibbana. (4) Mahasudassana Sutta This discourse was given by the Buddha while he was lying on his death-bed in the Sal Grove of the Mallas When Ananda implored him not to realize parinibbana in an insignificant, barren, small town, the Buddha told him that Kusinara was not an insignificant, small place In times long past, it was known as Kusavati, the capital city of Universal Monarchs who ruled over the four quarters of the world. The Buddha then described the magnificence and grandeur of Kusavati when King Mahasudassana was the ruler there He also told how the King ruled over his dominions righteously and how finally abandoning all attachments and practising jhana he passed away and reached the blissful Brahma realm. 34 Guide to Tipitaka The Buddha revealed that he himself was King Mahasudassana of that time. He had cast off the body in this place (former Kusavatf) for six times as a Universal Monarch Now he was casting it_off for the seventh and last time He ended the discourse reminding Ananda that all compounded things are indeed impermanent Arising and decaying are their inherent nature. Only their ultimate cessation is blissful Nibbana. (5) Janavasabha Sutta This discourse is an extension of ^another discourse delivered by the Buddha on his last journey Ananda wanted to know the destinies of lay disciples from the country of Magadha The Buddha told him that innumerable persons from Magadha had reached the deva world by virtue of their faith in the Buddha, the Dhamma and the Samgha. This information was given him by Janavasabha Deva who was formerly King Bimbisara He informed the Buddha that there were regular assemblies of devas in the deva realm on uposatha days when the king of the devas and Safiankumara Brahma taught the Dhamma on development of the Bases of Psychic Power, on the Three Opportunities, on the Four Methods of Steadfast Mmdfulness and the Seven Accessories of Concentration (6) Mahagovinda Sutta In this discourse, Pancasikha, a gandhabba deva, told the deva assembly where Sanankumara Brahma taught the Dhamma as shown by Mahagovinda, the Bodhisatta who had reached the Brahma world The Buddha said that Mahagovinda was none other than himself and explained that the Dhamma he taught at that time could lead one only to the Brahma World. With his Teaching now as Enlightened Buddha, higher attainments such as the Sotapatti, Sakadagami, Anagami and the highest achievement Arahatta phala were possible (7) Mahasamaya Sutta The Buddha was residing in the Mahavana forest at Kapilavatthu with a company of Arahats numbering five hundred Then devas and Brahmas from ten thousand Cakkavalas came to see the Buddha Chp4 Suttanta Pttaka 35 and the community of bhikkhus. The Buddha told his disciples the names of the devas and Brahmas as listed in this sutta. (8) Sakkapanha Sutta Once when the Buddha was residing at the Indasala Cave near Rajagaha, Sakka, the king of devas, came to him to ask certain questions He wanted to know why there were hostility and violence among various beings The Buddha told him it was envy and selfish- ness that brought about hostility among beings He further explained that envy and selfishness were caused by likes and dislikes, which in turn had their roots in desire. And desire grew from mental pre- occupation (vitakka) which had its origin in samsara-expanding illu- sions (frapanca-sanna-sahkhd) The Buddha then gave an outline of practices to remove these samsara-expanding illusions including two types of quests, quests that should be pursued and quests that should not be pursued (9) Mahasatipatthana Sutta This sutta is one of the most important doctrinal discourses of the Buddha. It propounds the only way 'for the purification of beings, for overcoming sorrow and lamentation, for the complete removal of pain and grief, for the attainment of the right path, and for the realiza- tion of Nibbana' This discourse, given directly to the bhikkhus at the market town of Kamrnasadhamma, defines 'the only way' as the Four Methods of Steadfast Mindfulness made up of fourteen ways of con- templating the body, nine ways of contemplating sensation, sixteen ways of contemplating the mind, and five ways of contemplating the dhamma It ends with a definite assurance of fruitful results Arahatship in this very existence or the state of an anagami within seven years, seven months or seven days (10) Payasi Sutta This discourse recounts how the Venerable Kurnarakassapa showed the right path to Governor Payasi of Setabya town in Kosala country Governor Payasi held the wrong belief. '"There is no other world, no beings arise again after death, there are no consequences 36 Guide to Ttpitaka of good or bad deeds " The Venerable Kumarakassapa showed him the right path, illustrating his teaching with numerous illuminating similes. Ultimately Payasi became full of faith and took refuge in the Buddha, the Dhamma and the Samgha The Venerable Kumarakassapa taught him also the right kind of offerings to be made and that these offerings should be made with due respect, by one's own hands, with due esteem and not as if discarding them Only under these con- ditions would the good deed of offering bear splendid fruits (c) Pathika Vagga Pali This division is made up of eleven shorter discourses of a mis- cellaneous nature They deal with the Buddha's rejection of wrong and severe asceticism practised by followers of many sects, they deal also with the periodical evolution and dissolution of the universe, the accounts of Universal Monarch and the thirty-two physiognomic cha- racteristics of a great man There is one discourse, Singala Sutta, addressed to a young Brahmin showing the duties to be performed by members of the human society The last two suttas, Sangiti and Dasuttara, are discourses given by the Venerable Sanputta and they contain lists of doctrinal terms classified according to subject matter and numerical units The style of their composition is different from the other nine suttas of the division (1) Pathika Sutta At the time of the Buddha, there were many other teachers with their own disciples, holding different views on what constituted the holy life, on the origin and development of the universe, and on the performance of wonders and miracles Sunakkhatta, a Licchvi prince, became a disciple of the Buddha and was admitted into the Order But he found the discipline and the Teaching to be beyond him and his comprehension; he became at the same time attracted to the teaching and practices of other sects He left the Order after three years. Then becoming a follower of one of the sects he began to dis- parage the teachings of the Buddha, and made slanderous attacks on the Buddha and his disciples. In Pathika Sutta are short discourses in which are accounts of the Buddha's refutation and explanation with reference to many of Sunakkhatta's accusations. Chp4 Suttanta Pitaka 37 (2) Udumbarika Sutta This discourse was given to Nigrodha the wandering ascetic and his followers in the Park of the Queen Udumbarika near Rajagaha, in order to destroy their wrong doctrine and establish wholesome doctrine So obsessed were the wandering ascetics with their own wrong beliefs that they gave no response to the Buddha's invitation to follow his Teaching assuring them fruitful results within seven days (3) Cakkavatti Sutta In the town of Matula, in the country of Magadha, bhikkhus were enjoined by the Buddha to be their own support, their own refuge, relying only on the Dhamma and not on any other refuge. Then the Buddha told them the story of Dalhanemi, the Universal Monarch, who possessed the Celestial Wheel as one of his seven treasures He and his successor ruled over the four continents, wielding the power and authority of the Universal Monarch Their life-span was long and as long as they remained righteous and fulfilled the noble duties of Universal Monarch, making the Dhamma their only support, provid- ing shelter and security, offering wealth and necessities to the needy, their dominions remained at peace, prosperous and progressing But when the Monarch failed to fulfil the noble duties of a right- eous king, when the Dhamma was no longer held as a refuge, morali- ty of the people declines The life-span dwindled down to ten years only. Then ten meritorious deeds productive of wholesome effects completely disappeared and ten evil deeds giving unwholesome results flourished exceedingly. People failed to show reverential re- gard for the leaders and elders, to fulfil their duties towards parents, samanas and brahmanas There also developed intense mutual aver- sion, ill-will, thoughts of killing one another, followed by fighting, devastation and carnage. A few who survived the holocaust agreed to give up their evil ways, to live in a spirit of harmony, doing good deeds, showing re- verential regard for the leaders and elders, fulfilling their duties towards parents, samanas and brahmanas. In consequences of im- proved morality, their life-span expanded again until it reached eigh- ty thousand years when a Universal Monarch appeared once more 38 Guide to Tipitaka to rule righteously Bhikkhus were thus enjoined to keep within the confines of the Dhamma, making it their support, their refuge The Dhamma would show the way for their physical and mental deve- lopment until they attained Arahatship (4) AggaMa Sutta This discourse was given at Savatthi to two novices under tram- ing, Vasettha and Bharadvaja, pointing out the wrong beliefs of Brahmins as regards caste The Brahmins claimed that among the four classes of people, recognised at that time, Brahmins were the noblest, next came the Khattiya class, the nobility and royalty, follow- ed by Vessa, the trading class and Suddha, the lowest class The Buddha refuted these claims of the Brahmins, by explain- ing how the world was subjected to processes of evolution and dis- solution and describing how human beings first appeared on earth and how the four social classes emerged He explained further that the nobility of a person was decided not by his birth and lineage but by his morality and knowledge of the Noble Truths 'Whoever holds wrong views and commits misdeeds is not noble whatever his birth Whoever restrains himself in deed, word and thought and develops the Boddipakkhiya Dhammas until he attains complete eradication of defilements in this very life is the chief, the noblest amongst men and devas irrespective of birth " (5) Sampasadaniya Sutta The Venerable Sariputta's deep confidence in the Buddha was once proclaimed aloud in an eloquent eulogy of the Buddha spoken in the Buddha's presence For making this bold utterance on the virtues of the Buddha, the Buddha asked him whether he had per- sonal knowledge of the minds of all the Buddhas, those of the past, of the future and of the present, their Morality, their Concentration, their Wisdom, and the manner of their emancipation The Venerable Sanputta said he did not claim to have such know- ledge but justified himself by stating in detail the course of the Dhamma taken by all the Buddhas their accomplishment in sila, abandonment of five hindrances, establishment in the four Methods of Steadfast Mindfulness and cultivation of the Seven Factors of Chp 4 Suttanta Pitaka 39 Enlightenment the only course that could lead to unsurpassed Supreme Enlightenment (6) Pasadika Sutta The Venerable Ananda accompanied by bhikkhu Cunda went to see the Buddha to give him the news about the death of Nigantha Nataputta, the leader of a well-known sect, and the schism that had arisen amongst his disciples The Buddha told them that it was natural and to be expected to happen in a Teaching which was not well taught, not well imparted, not conducive to emancipation, and not taught by one who was supremely enlightened In contrast, the Buddha explained that when the Teaching was well taught, well imparted by one who was supremely enlightened, there were no wrong views, no speculations about past or future or about atta In the Teaching of the Buddha, bhikkhus were taught the Four Methods of Steadfast Mmdfulness by which wrong views and speculations were laid aside (7) Lakkhana Sutta This discourse on thirty-two bodily marks of a great man was given by the Buddha at Savatthi, in the Anathapmdika's Monastery For a person endowed with the thirty-two bodily marks of a great man, only two possible courses are open to him and no other "If he lives the household life, he will become a Universal Monarch ruling in righteousness over the four continents If he goes forth from the home life into homelessness, he will become an Enlightened Buddha " The Buddha explained the thirty-two bodily marks in detail, together with accounts of meritorious deeds previously performed by virtue of which each of these thirty-two bodily marks were acquired (8) Singala Sutta This discourse was given by the Buddha at Rajagaha for the edification of a young man named Smgala The youth Singala used to worship the six cardinal points, namely, the East, the South, the 40 Guide to Tipitaka West, the North, the Nadir and the Zenith in obedience to the last advice given by his dying father The Buddha explained to the young man that according to his Teaching, the six directions were The East standing for parents, The South standing for teachers, The West standing for the wife and children, The North standing for friends and associates, The Nadir standing for servants, employees, The Zenith standing for samanas, brahmanas The Buddha explained further that the six social groups mention- ed in the discourse were to be regarded as sacred and worthy of respect and worship One worshipped them by performing one's duties towards them Then these duties were explained to the youth Singala (9) Atanatiya Sutta Four Celestial Kings came to see the Buddha and told him that there were non-believers among many invisible beings who might bring harm to the followers of the Buddha The Celestial Kings therefore wanted to teach the bhikkhus the protecting incantation known as the Atanatiya Paritta The Buddha gave his consent by re- maining silent Then the four Celestial Kings recited the Atanatiya Paritta, which the Buddha advised bhikkhus, bhikkhunis and lay disciples to learn, to memorize so that they might dwell at ease, well guarded and protected. (10) Sangiti Sutta The Buddha was touring through the country of the Mallas when he came to Pava. The death of Nigantha Nataputta had taken place only recently and his followers were left in dissension and strife, wrangling over doctrines. The Venerable Sariputta who delivered this discourse attributed this schism among Nataputta's followers to the fact that Nataputta's Teaching had not been well taught nor well imparted, and was not conducive to release from the round of existences, being taught by one who was not supremely enlightened. But the Buddha's Teaching was well taught, well imparted, con- ducive to release from the round of existences, being taught by the Chp4 Suttanta Pitaka 41 Buddha who was supremely enlightened He advised the bhikkhus to recite the Dhamma as taught by the Buddha, in concord and without dissension so that the Teaching should last long Then he proceeded to enumerate the Dhamma classified under separate heads as Group of the Ones, Group of the Twos, etc, up to the Group of the Tens to facilitate easy memorizing and reciting (11) Dasuttora Sutta This discourse was also delivered by the Venerable Sariputta, while the Buddha was staying at Campa, in order that the bhikkhus should get liberated from fetters, and attain Nibbana, bringing about the end of suffering He taught the Dhamma classified under separate heads as Group of the Ones, Group of the Twos, etc., up to the Group of the Tens CHAPTERS MAJJHIMA NIKAYA 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 parmasa. The first book, Mulapannasa, deals with the first fifty suttas in five vaggas, the second book, Majjhtmapanndsa 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) Miilapannasa 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 Nib- bana. 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 worldmg are defined, and seven practices for eradicating them are ex- plained. Chp 5 Majjhtma Nikaya 43 (3) Dfaammadayada 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 indivi- duals (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) Akafikheyya Sutta This sutta describes how a bhikkhu should develop sila, samadhi and paniia, 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 44 Guide to Tipttaka and clean cloth Only the clean cloth will absorb dye, so also only the pure mind will retain the dhamma (8) Sailekha Sutta In this discourse the Buddha explained to Maha Cunda how wrong views about atta and loka can be removed only by vipassana insight. Jhamc 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 ac- companied by the actual deed, the beneficial result accruing i…