This
discourse is an exposition on the right view, delivered by the
Venerable Sāriputta at Sāvatthi. When physical, verbal and mental
actions are motivated by greed, hatred and delusion, they are deemed to
be bad. When they arise through non-greed, non-hatred and non-delusion,
the actions are deemed to be good. Right View is understanding what a
good deed is and what a bad deed is; it is the full comprehension of the
Four Noble Truths and not holding on to eternity views concerning atta.

Mahāsatipaṭṭhāna Sutta

This
discourse, given at Kammāsadhamma market town, is the most important
sutta which gives practical guidance for cultivation of mindfulness. It
describes the four methods of steadfast mindfulness, namely,
contemplating the body, contemplating sensation, contemplating the mind,
and contemplating the dhamma as the only way for the purification of
beings, for the overcoming of sorrow and lamentation, for the complete
destruction of pain and distress, for the attainment of the noble magga,
and for the realization of nibbāna.

This sutta appears in identical form in the Dīgha Nikāya.

(b) Sīhanāda Vagga
Cūḷasīhanāda Sutta

In
this discourse, given at Sāvatthi, the Buddha made the bold statement
that the four categories of ariyas, namely the stream-winner, the
once-returner, the non-returner and the arahat exist only in his
teaching and not in any other.

Mahāsīhanāda Sutta

In this
discourse, given at Vesāli, the Venerable Sāriputta reported to the
Buddha about the disparagement of the Buddha’s virtues made by
Sunakkhatta who had left the teaching. The Buddha said that Sunakkhatta
was not intellectually equipped to have the faintest glimpse of the
Buddha’s virtues such as the ten strengths, the four kinds of supreme
self-confidence, and the non-decline of sabbaññuta ñāṇa till the time of
parinibbāna. He then described the five destinations and the actions
which lead to them as well as the wrong beliefs and practices of the
naked ascetics to whose camp Sunakkhatta now belonged.

Mahādukkhakkhandha Sutta

This
discourse was given at Sāvatthi to refute the naked ascetics when they
tried to make out that they followed the same path and taught the same
Dhamma as the Buddha. The Buddha also explained to the bhikkhus what the
pleasures of the senses were, what their faults and dangers were, and
the way of escape from them. The Buddha explained further that outside
of his teaching, these dhammas were not known and no one but the Buddha
and his disciples could teach such dhammas.

Cūḷadukkhakkhandha Sutta

This
discourse was given by the Buddha at Kapilavatthu to the Sakyan Prince
Mahānāma, to explain to him at his request how greed, ill-will and
ignorance cause moral defilements and suffering.

Anumāna Sutta

This
discourse was given by the Venerable Mahā Moggallāna to many bhikkhus
at Susumāragiri in the country of Bhagga. They were urged to see if they
had purged themselves of sixteen kinds of stubbornness such as
inordinate desire, humiliating others while praising oneself,
wrathfulness, etc. If these sixteen kinds of unwholesome dhammas were
detected in oneself, a determined effort should be made to get rid of
them.

Cetokhila Sutta

This discourse, given by the Buddha
at Sāvatthi, mentions the five kinds of mental thorns: doubt about the
Buddha, doubt about the Dhamma, doubt about the Sangha, doubt about the
efficacy of the practice in sīla, samādhi and paññā, ill-will and
animosity towards fellow bhikkhus. It also mentions the five fetters:
attachment to sensual desires, attachment to oneself, attachment to
material objects, immoderation in eating and sleeping, and adopting the
holy life with the limited objective of attaining only blissful
existences. These mental thorns and fetters are obstacles to liberation
from dukkha. They should be removed and eradicated for realization of
nibbāna.

Vanapattha Sutta

This discourse, given at
Sāvatthi, is concerned with the choice of a suitable place for a
bhikkhu. A bhikkhu has to depend on a forest glade or a village or a
town or an individual for his residence and support. If he finds out any
particular place is not satisfactory for his spiritual development or
for material support, he should abandon that place at once.

If he
finds it satisfactory with respect to material support, but not
beneficial for spiritual development, he should abandon that place, too.
But when it proves beneficial for spiritual development, even if the
material support is meagre, the bhikkhu should stay on in that place.
When conditions are satisfactory both for spiritual development and
material support, he should live in such a place for the whole of his
life.

Madhupiṇḍika Sutta

A Sakyan Prince, named Daṇḍapāṇi,
once asked the Buddha at Kapilavatthu what doctrine he taught. The
Buddha replied that his doctrine was one which could not be grasped by
any brahmin nor by māra. It is this: not to live in discord with any one
in the world; not to be obsessed by sense impressions (saññā); not to
be troubled by doubts; and not to crave for any form of existence.

Dvedāvitakka Sutta

This
discourse was given by the Buddha at Sāvatthi to explain two kinds of
thinking: wholesome and unwholesome. Bhikkhus should practise to see the
advantages of engaging in wholesome thoughts and the dangers of
unwholesome thoughts.

Vitakkasaṇṭhāna Sutta

This discourse
was given by the Buddha at Sāvatthi on how to combat the arising of
unwholesome thoughts with wholesome thoughts. For example, greed and
sensuous thoughts should be banished by contemplating on unpleasant and
impermanent nature of the object of desire; ill-will and hatred must be
countered by thoughts of loving-kindness; and ignorance may be overcome
by seeking illumination and guidance from the teacher. §

(c) Opamma Vagga
Kakacūpama Sutta

This
discourse was given by the Buddha at Sāvatthi in connection with
bhikkhu Moḷiyaphagguna, who was friendly with bhikkhunis. When others
censured him for being too friendly with bhikkhunis, he lost his temper
and broke into a quarrel with the bhikkhus who criticized him.

When
the Buddha admonished and advised him to keep away from bhikkhunis and
to control his temper, he remained recalcitrant. The Buddha showed the
harmfulness of ill-temper and advised other bhikkhus to keep tight check
on their temper, not losing it even when someone was sawing their limbs
into bits.

Alagaddūpama Sutta

This discourse was given by
the Buddha at Sāvatthi. Bhikkhu Ariṭṭha misunderstood the Buddha’s
teaching and maintained that the Buddha showed how to enjoy sensuous
pleasure without jeopardizing one’s progress on the path. When the
Buddha remonstrated with him for his wrong views he remained
unrepentant.

The Buddha then spoke to the bhikkhus on the wrong
way and the right way of learning the Dhamma, giving the simile of a
snake catcher, and the simile of the raft.

Vammika Sutta

This
discourse was given by the Buddha at Sāvatthi. Venerable Kumārakassapa
was asked by a deva a set of fifteen questions which he brought to the
Buddha for elucidation. The Buddha explained to him the meaning of the
questions and assisted him in their solution.

Rathavinīta Sutta

This
sutta recounts the dialogue between the Venerable Sāriputta and the
Venerable Puṇṇa at Sāvatthi on the seven stages of purity, such as
purity of sīla, purity of mind, purity of view etc., that must be passed
before attaining nibbāna.

Nivāpa Sutta

This discourse was
given by the Buddha at Sāvatthi on the snares that waylay bhikkhus on
their path, making use of the simile of the hunter, the hunter’s
followers, the green pasture and four different herds of deer. The
hunter was likened to māra, the hunter’s crowd to māra’s followers, the
green pasture he had set up to the sensuous pleasures, and four
different herds of deer to four different types of recluses who left
homelife.

Pāsarāsi Sutta

This sutta given by the Buddha at
Sāvatthi is also known by the name of Ariyapariyesanā Sutta. The Buddha
recounted his life from the time he was born in the human world as the
son of King Suddhodana until the moment of the great “Discourse on the
Turning of the Wheel of Dhamma”, giving details of his renunciation,
initial wrong practices of severe asceticism and final discovery of the
Noble Path of Eight Constituents. In particular, stress was laid on two
different types of quests, the noble and the ignoble. He explained that
it is extremely unwise to go after sensual pleasures which subject one
to ageing, disease and death. The most noble quest is to seek out that
which will liberate one from ageing, disease and death.

Cūḷahatthipadopama Sutta

This
sutta was given by the Buddha at Sāvatthi. The brahmin Jāṇussoṇi asked
the wandering ascetic Pilotika, who had just come back from the Buddha,
whether he knew all the virtues and accomplishments of the Buddha. The
wandering ascetic replied that only a Buddha who could match another
Buddha in attainments could know all the virtues of the other. As for
him, he could only exercise his imagination in this respect, just as a
hunter would judge the measurements of an elephant from the size of its
footprints.

Later when the brahmin Jāṇussoṇi went to see the
Buddha and recounted his conversation with the wandering ascetic, the
Buddha told him that the size of an elephant’s footprint might still be
misleading. Only when one followed the footprints and could see the
animal grazing in the open, could one accurately judge its true
measurements. So also one could fully appreciate and understand the
virtues of the Buddha and his teaching only when one followed his
teaching and practised as he taught until the final goal of arahatship
was reached.

Mahāhatthipadopama Sutta

This discourse was
given by the Venerable Sāriputta to the bhikkhus at Sāvatthi using the
simile of the elephant’s footprint. He explained that just as the
footprint of all animals could be contained within the footprint of an
elephant, all wholesome dhammas are comprised in the Four Noble Truths.

Mahāsāropama Sutta

This
discourse was given by the Buddha at Rājagaha in connection with
Devadatta, who remained contented with gain and fame because of his
attainment of supernormal powers and left the teaching to cause a schism
in the order. The Buddha said that this teaching was not for the
purpose of gain and fame, which were like the external shoots and
branches of a tree; nor just for the accomplishment in sīla, which may
be likened to the outer crust of a tree; nor for mere establishing of
concentration to achieve supernormal powers, which were like the bark of
a tree. The Dhamma was taught for the attainment of arahatship, the
noble liberation, which alone resembled the inner pith of a tree.

Cūḷasāropama Sutta

This
discourse was given by the Buddha at Sāvatthi in connection with the
Brahmin Pingalakoccha who asked the Buddha whether all the six teachers
claiming to be Buddhas were really enlightened. The Buddha explained the
brahmacariya practice taught by a Buddha led to arahatship, not just to
the achievement of gain and fame or supernormal powers. §

(d) Mahāyamaka Vagga
Cūḷagosiṅga Sutta

The
Venerable Anuruddha, the Venerable Nandiya and the Venerable Kimbila
were staying in the Gosiṅga Sal tree woodland. The Buddha visited them
and praised them on their way of living, practising the holy life with
perfect harmony and concord amongst themselves, thus forming an
adornment to the lovely woodland park.

Mahāgosiṅga Sutta

Once,
while the Buddha was residing in the Gosiṅga Sal tree woodland, the
Venerable Sāriputta asked the Buddha: “Who would most adorn this
woodland park and enhance its beauty?” The discourse records the
different answers provided by the Venerables Revata, Anuruddha, Mahā
Kassapa, Mahā Moggallāna, Sāriputta and by the Buddha himself.

Mahāgopālaka Sutta

This
discourse, given by the Buddha at Sāvatthi, explains the conditions
under which the teaching would grow and prosper and the conditions under
which it would decline and decay. The example of a cowherd is given.
When a cowherd is equipped with eleven skills of managing and tending
his cattle there is progress and growth in his work. So also when the
bhikkhu is skilled and accomplished in eleven factors such as knowledge
of truth about the khandhas, practice of sīla, samādhi and paññā etc.,
the teaching will grow and prosper.

Cūḷagopālaka Sutta

This
discourse deals with eleven factors, the failure to fulfil which would
contribute to the downfall and ruin of the teaching. Just as the cattle
under the care of an unwise and unskillful cowherd cross the river from a
wrong quay on the bank and meet with destruction instead of reaching
the other shore, so also the followers of the teachers who are not
accomplished in the knowledge of truth, khandhas, etc., will only end up
in disaster.

Cūḷasaccaka Sutta

This discourse, given at
Vesāli, gives an account of the debate between the Buddha and Saccaka,
the wandering ascetic, on the subjects of atta. Saccaka maintained the
rūpa, vedanā, saññā, saṅkhāra and viññāṇa were one’s atta. It was atta
which enjoyed the fruits of good deeds and suffered the consequences of
bad deeds. The Buddha refuted his theory, pointing out that none of the
khandhas was atta, each being subjected to the laws of anicca, dukkha
and anattā, and not amenable to anyone’s control. Saccaka had to admit
his defeat in the presence of his followers.

Mahāsaccaka Sutta

The
same Saccaka, the wandering ascetic, came again to the Buddha the next
day and asked about the cultivation of mind and body. He knew only the
wrong methods of developing concentration. The Buddha explained to
Saccaka the various practices he himself had followed and mistakes he
had made until he found the middle path that finally led him to the
realization of nibbāna.

Cūḷataṇhāsaṅkhaya Sutta

On enquiry
by the king of devas how a disciple of the Buddha trained himself to
realize nibbāna, the Buddha gave him a short description of how a
householder, after leaving his home, put himself on a course of training
that gradually purified his mind of all moral defilements and led him
to the final goal.

Mahātaṇhāsaṅkhaya Sutta

A disciple of
the Buddha, Sāti by name, held the view that the Buddha taught: “The
same consciousness transmigrates and wanders about.” Other disciples
tried to rid him of this wrong view but to no avail. The Buddha told him
that he never taught such wrong views. He only taught: “Consciousness
arises out of conditions; there is no arising of consciousness without
conditions.”

Mahā-assapura Sutta

The people of Assapura, a
market town of Aṅga country, were ardently devoted to the Buddha, the
Dhamma and the Sangha, helping and assisting the members of the order by
offering them the bhikkhu requisites. Out of gratitude for such
support, the Buddha urged the bhikkhus to make strenuous efforts in
their training and practice of Dhamma, gradually going from stage to
stage, starting with avoidance of evil deeds by restraint of physical
and vocal actions, proceeding with mental restraint through meditation,
then progressing towards attainment of four stages of jhāna, and finally
reaching the stage where all moral defilements are eliminated and
nibbāna attained.

Cūḷa-assapura Sutta

Out of gratitude for
the support given by the lay devotees of Assapura, a market town in the
country of Aṅga, the Buddha urged the bhikkhus to be worthy of the name
of samaṇa and brāhmaṇa. Samaṇa means one who has stilled his passions;
brāhmaṇa, one who has rid himself of defilements. A bhikkhu should
therefore subject himself to the course of discipline and practice as
laid down by the Buddha until he has eliminated the twelve defilements
such as envy, ill-will, deceit, wrong views etc. §

(e) Cūḷayamaka Vagga
Sāleyyaka Sutta

This
exposition was given to villagers of Sālā on ten demeritorious deeds
that would lead to states of misery and woe and ten meritorious deeds
that would give rise to rebirth in happy realms.

Verañjaka Sutta

This discourse was given to the householders of Verañjā dealing with identical subjects as in the Sāleyyaka Sutta.

Mahāvedalla Sutta

The
Venerable Mahākoṭṭhika asked many questions to the Venerable Sāriputta
at Sāvatthi regarding an uninstructed person with no paññā, and
instructed persons with paññā; many questions in viññāṇa and vedanā, on
the difference between paññā and viññāṇa, and many other things. The
Venerable Sāriputta obliged him with detailed answers.

Cūḷavedalla Sutta

Therī
Dhammadinnā was asked many questions by the householder Visākhā about
personality (sakkāya), the origin of sakkāya, the cessation of sakkāya
and the way leading to the cessation of sakkāya. All the questions were
satisfactorily answered by the Therī.

Cūḷadhammasamādāna Sutta

This
sutta describes four practices involving: (i) happy living now,
followed by dire consequences in the future; (ii) unhappy living now,
followed by dire consequences in the future; (iii) unhappy living now,
followed by a happy life in the future; (iv) happy living now, followed
by a happy life in the future.

Mahādhammasamādāna Sutta

In
this discourse, the four practices as described in Cuḷadhammasamādāna
Sutta are explained with more details giving similes of poisoned fruit
juice, delicious cordial and medicinal preparation of cow’s urine.

Vīmaṃsaka Sutta

Any
claim to Buddhahood may be put to acid tests as provided in this sutta.
A detailed procedure to scrutinize such a claim is laid down here.

Kosambiya Sutta

This
discourse on how loving-kindness should be the basis of their relations
was given by the Buddha to the bhikkhus of Kosambī, who were living in
discord because of disagreement over trifling matters.

Brahmanimantanika Sutta

The
Brahmā Baka held the wrong view of eternity believing in permanence,
stability, and endurance. The Buddha showed him how wrong his belief
was.

Māratajjanīya Sutta

This is an account given by the
Venerable Mahā Moggallāna of how māra once troubled him by causing pains
and aches in the stomach. He had to coax him to stop annoying him by
telling him that he had been māra’s uncle at the time of Kakusandha
Buddha.

2 Majjhima Paṇṇāsa Pāḷi
(a) Gahapati Vagga
Kandaraka Sutta

This
discourse was delivered at Campā in connection with Kandaraka, the
wandering ascetic, and Pessa, son of an elephant rider, who marvelled at
the silence maintained by the huge congregation of bhikkhus not making
any sound, not even a sneeze or a cough. The Buddha explained that their
silence was due to their accomplishments in samādhi and to their
training in four methods of steadfast mindfulness. The Buddha also
elucidated the four types of individuals engaged in meditation.

Aṭṭhakanāgara Sutta

The
householder Dasama of Aṭṭhaka wanted to know if there was a single
dhamma which could cause liberation and realization of nibbāna. The
Venerable Ānanda informed him there was a group of dhammas, eleven in
number, namely the four jhānas, the four brahmavihāra practices, and
ākāsānañcāyatana, viññāṇañcāya, ākiñcaññāyatana. Contemplating the
impermanent nature of each of these dhammas would lead one to nibbāna.

Sekha Sutta

This
discourse was given by the Venerable Ānanda to the Sakyans headed by
Prince Mahānāma. The Venerable Ānanda explained the path consisting of
three steps-sīla, samādhi and paññā-to be followed by an aspirant to
higher knowledge culminating in the knowledge of cessation of āsava.

Potaliya Sutta

Potaliya
had left worldly affairs behind with a view to leading the holy life.
When the Buddha saw him dressed in ordinary everyday attire, the Buddha
addressed him as gahapati (householder), which Potaliya resented. The
Buddha explained to him that in the vocabulary of the Vinaya one was
said to have cut oneself off from the world only when one refrained from
killing, stealing, telling lies, slandering, and only when one was
abstemious, not conceited, and controlled in one’s temper.

Jīvaka Sutta

This
discourse was given at Rājagaha in connection with Jīvaka, the great
physician, who enquired whether it was true that the Buddha ate the meat
of animals killed purposely for him. The Buddha told him that he had
made it a rule for the bhikkhus not to partake of any meat which they
saw or heard or had reason to suspect to be especially prepared for
them. Further, a bhikkhu should not show eagerness for food nor be
greedy in eating; he should eat with reflection that he took the meal
only to sustain the body in order to pursue the path of liberation.

Upāli Sutta

A
prominent, wealthy lay disciple of Nigaṇṭha Nāṭaputta was sent by his
master to meet the Buddha and defeat him in argument on certain aspects
of the theory of kamma. Whereas the Nigaṇṭha stressed the physical and
vocal actions being more productive of resultant effects, the Buddha
maintained that it was volition or mental action that was paramount. By
means of his discourse the Buddha converted Upāli, while Nāṭaputta died,
overwhelmed by intense wrath over the loss of his most prominent
disciple.

Kukkuravatika Sutta

This discourse, given by the
Buddha to two naked ascetics named Puṇṇa and Seniya at the market town
of Koliya, deals with four kinds of actions and four kinds of resultant
effects arising therefrom: (i) a black deed leading to a black result;
(ii) a white deed leading to a white result; (iii) a deed which is both
black and white leading to a result which is both black and white and
(iv) a deed which is neither black nor white leading to a result which
is neither black nor white.

Abhayarājakumāra Sutta

Prince
Abhayarājakumāra was sent by Nigaṇṭha Nāṭaputta to ask the Buddha
whether he uttered unpleasant words about the destiny of Devadatta. The
Buddha enumerated six modes of utterances out of which he would make two
modes of utterances: words which are true, profitable but not pleasant
to others; and words which are true, profitable and pleasant to others.

Bahuvedanīya Sutta

This
discourse was given at Sāvatthi to explain the various kinds of vedanā
which might be two in number-sukha and dukkha vedanās; or three in
number by including the upekkhā vedanā; or five, six, eighteen or
thirty-six, or one hundred and eight, depending on the method of
enumeration. Ordinarily sensations that arise from pleasures of the
senses are regarded as sukha or happiness. But the Buddha explains that
the acme of happiness is attainment of nirodha samāpatti.

Apaṇṇaka Sutta

This
discourse was given by the Buddha to the villagers of Sālā in the
country of Kosala who had not yet accepted any of the teachings taught
by leaders of the various sects visiting their village. The Buddha
showed them the right path which would not lead them astray. The wrong
views of the sectarians were contrasted against the right views
propounded by the Buddha; the disadvantages of wrong views, and the
advantages of right views were explained. §

(b) Bhikkhu Vagga
Ambalaṭṭhikarāhulovāda Sutta

In
this discourse, given at Rājagaha, the Buddha exhorted his son Rāhula, a
sāmaṇera aged seven, on the necessity of observing the fundamental
moral precept of truthfulness, and of practising mindfulness, by giving
the similes of the upturned water pot, the royal elephant and the
mirror.

Mahārāhulovāda Sutta

This discourse on the five
khandhas was given at Sāvatthi by the Buddha to Rāhula at the age of
eighteen. The Venerable Sāriputta also taught Rāhula the meditation on
Anapana. The Buddha further explained to him the advantages of Anapana
meditation and gave him another discourse on the four great elements.

Cūḷamālukya Sutta

This
discourse was given at Sāvatthi to Bhikkhu Mālukya. Bhikkhu Mālukya
interrupted his meditation one afternoon, went to the Buddha and asked
him the well known classical questions: is the universe eternal or not
etc.; is the soul the same as the body, is the soul one thing and body
another, etc.; does life exist after death, or does it not exist after
death.

The Buddha explained to him that the practice of the holy
life did not depend upon these views. Whatever view one may hold about
them, there would still be birth, ageing, decay, death, sorrow,
lamentation, pain, grief, distress. The Buddha said that he taught only
about dukkha, the cause of dukkha, the cessation of dukkha and the way
leading to the cessation of dukkha.

Mahāmālukya Sutta

This
discourse was given to Bhikkhu Mālukya at Sāvatthi to explain the five
fetters, namely, personality belief, doubt, attachment to wrong
practice, sensual desires and ill-will, which lead beings to lower
destinations.

Bhaddāli Sutta

This discourse, given at
Sāvatthi, is an exhortation to Bhikkhu Bhaddāli who refused to obey the
disciplinary rule of not eating after midday and in the evening. The
Buddha explained why bhikkhus in the teaching should respect
disciplinary rules laid down by him.

Laṭukikopama Sutta

This
discourse was given to the Venerable Udāyī in connection with
observance of disciplinary rules and precepts. When the five strengths
(balas), namely, faith, energy, mindfulness, concentration and insight
are not well developed, the bhikkhu finds even a paltry restraint like
refraining from eating meals in the afternoon and in the evening very
irksome and onerous. But when the five balas are fully developed, even
stringent rules can be observed without any difficulty or discomfort.

Cātumā Sutta

This
discourse was given at Cātumā to the disciples of the Venerable
Sāriputta and the Venerable Mahā Moggallāna, who came with five hundred
bhikkhus to see the Buddha. The five hundred bhikkhus made a lot of
noise while settling down. The Buddha refused to see them at first, but
later relented and taught them the dangers in the life of a bhikkhu.
Just as there are dangers and hazards in a sea such as stormy waves,
crocodiles, whirlpools and sharks, so also there are dangers against
which the bhikkhu must be always on guard, namely, ill-will against
those who instruct them and guide them; dissatisfaction with training
rules such as those concerning taking of meals or dealing with
womenfolk; and pleasures of the senses.

Naḷakapāna Sutta

This
discourse was given to the Venerable Anuruddha and to the villagers of
Naḷakapāna to explain that unless a bhikkhu has attained the higher
stages of magga and phala, accomplishments in supernormal psychic powers
may prove to be harmful to him. The Buddha himself talked about the
destinations of departed persons not to earn praise and admiration but
to arouse enthusiasm and faith in his disciples.

Goliyāni Sutta

This
discourse was given at Rājagaha by the Venerable Sāriputta to Goliyāni
Bhikkhu concerning eighteen dhammas which a forest dwelling bhikkhu
should observe.

Kīṭāgiri Sutta

This discourse was given at
the market town of Kīṭāgiri on the advantages of taking meals only
before noon and the disadvantages of eating in the evening. §

(c) Paribbājaka Vagga
Tevijjavaccha Sutta

Vacchagotta,
the wandering ascetic, questioned the Buddha whether it would be true
to say that sabbaññuta ñāṇa was constantly and continuously present to
him all the time, while walking or standing, asleep or awake. The Buddha
replied that it would not be true to say so. It would be true to say
only that the Buddha was accomplished in the three kinds of knowledge,
namely, knowledge of the past, power of divine seeing, and knowledge of
liberation.

Aggivaccha Sutta

This discourse was given by
the Buddha at Sāvatthi in connection with Vacchagotta who approached the
Buddha quite often to ask many questions about atta. On this occasion
too he asked the Buddha whether there was atta; whether atta was
permanent, etc. The Buddha told him he held no theories about atta
because he had seen the nature of things as they really were. Then he
explained to him the Dhamma in some detail.

Mahāvaccha Sutta

This
discourse was given by the Buddha to Vacchagotta at Rājagaha. On his
visit to the Buddha after a long interval, Vacchagotta no longer
troubled the Buddha with his speculations about atta, loka, etc.
Instead, he requested to be taught on good and bad deeds (kusalākusalaṃ
kammaṃ) in brief. The Buddha explained to him the Dhamma on good and bad
deeds in brief as well as in detail.

Vacchagotta became a
disciple of the Buddha and received admission into the order. Then,
practising the Dhamma as instructed, he ultimately attained arahatship,
realizing nibbāna. The problems of atta, loka, etc., no longer obsessed
him.

Dīghanakha Sutta

This important discourse was given
by the Buddha in the Sūkarakhata Cave near Rājagaha to Dīghanakha, the
wandering ascetic and a nephew of the Venerable Sāriputta, in order to
remove his wrong views of annihilation. As the Buddha taught him the
dhamma on contemplation of the body and contemplation of sensation
(sukha, dukkha, adukkhamasukha), his uncle the Venerable Sāriputta was
standing behind the Buddha, fanning him. It was only fifteen days ago
that the Venerable Sāriputta had been admitted into the order by the
Buddha. While following the progress of the discourse, as though sharing
the food prepared for another, the Venerable Sāriputta advanced rapidly
from the stage of a sotāpanna, which he had already reached, and
attained the perfect state of arahatship with the fourfold analytical
knowledge (paṭisambhidā ñāṇa). At the end of the discourse his nephew,
the wandering ascetic Dīghanakha, became a sotāpanna.

Māgandiya Sutta

This
discourse was given by the Buddha at the market town of Kammāsadhamma
in the Kuru country in connection with Māgandiya, the wandering ascetic,
who resented the Buddha’s criticism of his wrong beliefs. The Buddha
exhorted him to practise control of the senses and sensuous thoughts. He
told the wandering ascetic the story of his renunciation, how he had
left his luxurious palaces and how, on discovering the truth, he found
happiness in arahattaphala which was far superior to any of the sensuous
pleasures. Māgandiya gave up his wrong views to become a disciple of
the Buddha.

Sandaka Sutta

This discourse was given at
Kosambī to Sandaka, the wandering ascetic, and his followers by the
Venerable Ānanda. The Venerable Ānanda explained to them the four wrong
views of sect-leaders who held that there was no existence after death,
that there was neither evil nor good, no cause for any phenomena, and
that there were only aggregates of seven elements. Finally he taught the
wandering ascetics the Dhamma as expounded by the Buddha. As a
consequence of his teaching Sandaka and his followers abandoned their
wrong views and became disciples of the Buddha.

Mahāsakuludāyī Sutta

At
one time the Buddha and his company of bhikkhus were residing at
Rājagaha where six leaders of sects were also spending the rains with
their respective followers. Then Udāyī, the wandering ascetic, who was
visited by the Buddha, extolled the virtues of the Buddha saying that
other leaders were sometimes criticized even by their followers, whereas
the Buddha was the exception. Even if the Buddha’s disciples left the
order, they did not find fault with the Buddha or the Dhamma. They only
blamed themselves for not being able to follow his teaching. Udāyī
attributed this difference in reverential respect enjoyed by the Buddha
to five aspects of his virtues. The Buddha rejected Udāyī’s enumeration
of his virtues which were mostly attributed to ascetic practices, and
explained to him the real cause of the total veneration bestowed on him
by his followers.

Samaṇamuṇḍika Sutta

The wandering
ascetic Uggāhamāna, son of Samaṇamuṇḍika, was teaching that any recluse
who refrained from wrong deed, wrong word, wrong thought, and wrong
livelihood was a fully accomplished arahat. The Buddha rejected his
assertion, saying that in that case, even an infant sleeping innocently
upon his bed could claim to the state of arahatship. He then explained
that it was only the Noble Path of Eight Constituents leading to Right
Knowledge and Right Liberation that could bring about realization of
arahatship.

Cūḷasakuludāyī Sutta

This discourse was given
at Rājagaha. The wandering ascetic Sakuludāyī asked the Buddha many
questions about atta and sīla, and the Buddha explained to him the
practice of the teaching beginning with the precept of not taking the
life of a being and ending with the realization of nibbāna.

Vekhanasa Sutta

This
discourse was given at Sāvatthi. The Buddha explained to Vekhanasa, the
wandering ascetic, how happiness accruing from spiritual attainments
was superior to that derived from sensuous pleasures. The Buddha also
gave the assurance that any honest worker who would follow his
instructions sincerely could enjoy the bliss of spiritual attainments. §

(d) Rāja Vagga
Ghaṭīkāra Sutta

This
discourse, given by the Buddha while journeying in Kosala, recounts the
story of high devotion of Ghaṭīkāra, the potter, who looked after his
blind parents and who at the same time attended upon Kassapa Buddha with
great reverence. There was also the account of how Ghaṭīkāra forcibly
pulled along his friend, young Jotipāla, to where Kassapa Buddha was, to
pay respect. After hearing the Dhamma discourses young Jotipāla left
the household life to be admitted into the order by Kassapa Buddha. This
interesting ancient episode that had happened in Kassapa Buddha’s time
many aeons ago was recounted to the Venerable Ānanda by Gotama Buddha
standing on the very spot where once stood, a long, long time ago, the
house of Ghaṭīkāra, the potter. The Buddha concluded his story by
revealing that young Jotipāla was none other than the present Gotama
Buddha.

Raṭṭhapāla Sutta

Raṭṭhapāla, the son of a wealthy
brahmin obtained his parents’ permission with great difficulty to become
a bhikkhu under the guidance of the Buddha. After twelve years of
strenuous endeavour, when he became a fully-fledged arahat, he visited
his parents’ home. His parents attempted to entice him with wealth and
wife back to household life but to no avail. He taught his parents the
law of impermanence (anicca). He said he saw nothing alluring in wealth
and marriage.

Maghādeva Sutta

This discourse was given at
the royal mango grove at Mithilā. The Buddha told the Venerable Ānanda
about the noble tradition laid down by the righteous King Maghādeva.
When his hair began to turn white, he gave up the household life leaving
his dominions to his eldest son. This tradition was handed down from
king to son for generations and generations, over thousands and
thousands of years until the reign of King Nimi.

King Nimi had a
son by the name of Kaḷārajanaka who did not go forth from home life into
homelessness when the time came like his predecessors. Kaḷārajanaka
terminated the noble practice laid down by the tradition. He thus became
the last person of that tradition.

The Buddha revealed that he
was the King Maghādeva of that ancient time laying down the noble
tradition. The Buddha said that noble tradition did not lead to calm, to
higher knowledge. It only led to the realm of the Brahmās. But the
noble practice which he was leading now as a Buddha certainly led to the
disillusionment with the five khandhas, the abandonment of attachment
and the cessation of dukkha, and to calm, higher knowledge, penetrative
insight and realization of nibbāna. The Buddha then exhorted, “Ānanda,
continue to follow this good practice which I have laid down. Let you
not be the person with whom my tradition ends.”

Madhura Sutta

This
discourse was given by the Venerable Mahākaccāna at Madhurā. He refuted
the brahmins’ claim that only brahmins were noble and superior, and
that others were inferior. He explained to King Mādhura that it was
one’s morality, not birth, that established one’s nobility. Anyone
whether brāhmaṇa, khattiya, vessa or sudda, committing a wrong deed
would be born again in the states of woe; anyone doing a good deed would
be born again in a happy realm. After this discourse by the Venerable
Mahākaccāna, King Madhurā, formerly of another faith, took refuge in the
Buddha, the Dhamma and the Sangha.

Bodhirājakumāra Sutta

This
discourse was given by the Buddha at Susumāragira in the country of
Bhaggā in connection with the statement made by Prince Bodhi that “sukha
(happiness) cannot be attained through sukha; sukha can be attained
only through dukkha”. The Buddha said he had also once thought in a
similar manner, and recounted the whole story of his renunciation, his
struggles with wrong practices, his frantic search for the truth, and
his ultimate enlightenment. When asked by the prince how long would it
take a bhikkhu to achieve, in this very lifetime the supreme goal of the
holy life, arahatship, the Buddha stipulated five attributes for the
aspiring bhikkhu. If he was equipped with five attributes: faith, good
health, integrity (not being deceitful), unrelenting zeal, and
sufficient intellect to understand the phenomena of “arising and passing
away”, and having the tathāgata as his instructor and guide, a bhikkhu
would achieve arahatship within seven years at most. Under the most
favorable circumstances he could become accomplished within half a day.

Aṅgulimāla Sutta

This
discourse, given by the Buddha at Sāvatthi, describes how Aṅgulimāla,
the notorious robber and murderer, was tamed by the Buddha, and how he
took refuge in the Buddha, the Dhamma and the Sangha. Although he had
the name of Ahiṃsaka (non-violence), he was formerly cruel and murderous
and was called Aṅgulimāla by people. Being tamed now by the Buddha, he
ceased hurting anyone, and started living a life true to his name. He
had become an arahat.

Piyajātika Sutta

A householder of
Sāvatthi whose son had died went to see the Buddha who told him that
dear beloved ones formed a source of sorrow as they brought pain and
grief. The householder was displeased with what the Buddha said.
Gamblers playing with dice just close by the Buddha’s monastery told him
differently. They said that loved ones surely brought joy and
happiness. King Pasenadi concurred with the gamblers but his queen
Mallikā maintained that only what the Buddha said must be true. She
justified her faith in the Buddha by giving many illustrations of the
Buddha’s penetrating and illuminating wisdom. King Pasenadi was finally
won over to her view.

Bāhitika Sutta

This discourse was
given at Sāvatthi by the Venerable Ānanda to King Pasenadi on the bank
of the River Aciravatī. He dealt with unwholesome deeds, words and
thoughts which were blameworthy and wholesome deeds, words and thoughts
which were praiseworthy. King Pasenadi was pleased with the discourse
and made a gift of cloth from the country of Bāhiti to the Venerable
Ānanda.

Dhammacetiya Sutta

King Pasenadi of Kosala once
came to see the Buddha. Entering the dwelling where the Buddha was
staying, he fell on his forehead at the feet of the Buddha. When asked
by the Buddha why he was showing such extreme humbleness and respect to
the body of the Buddha, the king launched eloquently on a eulogy of the
Buddha, praising his virtues. The Buddha told his bhikkhus that the
words uttered by the king constituted a memorial in honour of the Dhamma
and urged them to learn this memorial and recite it frequently.

Kaṇṇakatthala Sutta

This
discourse, given by the Buddha at Ujuñña, contains answers to King
Pasenadi Kosala’s questions about four classes of people and their
destinations after death, about sabbaññuta ñāṇa, and about the great
Brahmā. §

(e) Brāhmaṇa Vagga
Brahmāyu Sutta

The Brahmin
Brahmāyu was one hundred and twenty years old when he heard of the fame
of the Buddha. He sent his disciple Uttara who was well versed in Vedas
to find out by examining the thirty-two physical characteristics of a
great man whether Gotama was indeed an enlightened Buddha. On Uttara’s
good report testifying to the Buddha having the requisite
characteristics of a Buddha, Brahmāyu went himself to see the Buddha.
Fully satisfied after hearing the graduated discourse that Gotama was
indeed an enlightened Buddha, he became a devoted disciple and achieved
the third stage of the path and fruition (anāgāmi), before he passed
away.

Sela Sutta

Sela was a brahmin of Āpana market-town
who, on hearing about the fame of the Buddha from Keṇiya the hermit,
went to see the Buddha accompanied by three hundred young brahmins.
After hearing a discourse from the Buddha he became fully convinced that
he had indeed seen a truly enlightened Buddha. All of them requested to
join the order and received permission from the Buddha.

Assalāyana Sutta

Some
five hundred brahmins who had come to Sāvatthi on business attempted to
challenge the Buddha on his views with regard to the purity and
nobility of the four classes of people. They sent Assalāyana, a highly
talented young man well-versed in the Vedas, to contest with the Buddha.
The young man’s meeting with the Buddha ended up in his conversion.

Ghoṭamukha Sutta

A
discussion took place between the Venerable Udena and a brahmin by the
name of Ghoṭamukha on the subject of the practice of the holy life. The
Venerable Udena described four kinds of persons engaged in ascetic
practices. After the discourse the brahmin became a disciple of the
Venerable Udena and took his refuge in the Buddha, the Dhamma and the
Sangha.

Caṅkī Sutta

Caṅkī, a brahmin of Opasāda Village,
came to see the Buddha with a large crowd amongst whom was a young
brahmin by the name of Kāpaṭika. The young man entered into a discussion
with the Buddha about the “Three Vedas” which had been handed down from
generation to generation in unbroken tradition. The tradition which the
brahmins believed to be the only truth was likened by the Buddha to a
line of blind men each one clinging on to the preceding one.

Esukārī Sutta

This
discourse was given at Sāvatthi in connection with a brahmin named
Esukārī. In this sutta too the Buddha rejected the brahmin
classification of society into four classes claiming the highest
position for the brahmins. It was not only the brahmins who could
develop loving-kindness, free from enmity and ill-will. Members of other
classes also could develop loving-kindness. It was not birth but the
practice of wholesome dhamma that made a person noble.

Dhanañjāni Sutta

Dhanañjāni
was an old devoted lay disciple of the Buddha. After the death of his
first wife who had great faith in the Buddha, the Dhamma and the Sangha,
he was no longer diligent in and mindful of the practice of Dhamma. His
second wife was without faith in the teaching of the Buddha. To
maintain his family he resorted to wrongful means of livelihood. The
Venerable Sāriputta put him back on the right path. On his deathbed, he
sent for the Venerable Sāriputta who solaced him with the Dhamma. This
caused him on his death to be reborn in the Brahmā world. The Buddha
asked the Venerable Sāriputta why he had put the old brahmin only on the
way to the inferior Brahmā world when a higher attainment was possible
for him.

Vāseṭṭha Sutta

A discussion had arisen between
two brahmin youths Vāseṭṭha and Bhāradvāja on the origin of a brāhmaṇa.
Bhāradvāja maintained it was birth, lineage and caste that made a person
a brāhmaṇa. Vāseṭṭha believed moral conduct and performance of
customary duties were essential qualifications to be a brāhmaṇa. They
went to the Buddha for settlement of their dispute.

The Buddha
told them that a person was not a brāhmaṇa just because of his birth if
he was full of worldly attachments, or was harnessed to greed, ill-will,
craving and ignorance. A person became a brāhmaṇa, whatever his birth,
when he had cut off his fetters of defilements, removed the obstacles of
ignorance and attained the knowledge of the Four Noble Truths. The most
perfect brāhmaṇa was an arahat.

Subha Sutta

This
discourse was given on account of Subha, son of the brahmin Todeyya, at
Sāvatthi. Like other brahmins, Subha believed that only householders
could accomplish meritorious deeds in a right manner, not those who had
gone forth from the household life. The occupation of householders
produced great benefits whereas the occupation of the recluse brought
little benefits. The Buddha removed his wrong views and Subha became a
devoted disciple of the Buddha.

Saṅgārava Sutta

Saṅgārava
was a young brahmin who was full of pride with learning in the Vedas,
entertaining wrong views of his birth. He went to ask the Buddha whether
the Buddha claimed, like some samaṇas and brāhmaṇas, to have attained
in this very life special knowledge and vision and to have reached the
other shore. The Buddha explained that there were three kinds of samaṇas
and brāhmaṇas who made such claims: those who made the claim through
hearsay, having learnt things by hearsay only; those who made the claim
by mere reasoning and logic; and finally those who made the claim by
personally realizing the penetrative insight of the Dhamma unheard of
before.

The Buddha told Saṅgārava that he was of this third type
and recounted how he had become accomplished in the Dhamma by practice
and self-realization.

3 Uparipaṇṇāsa Pāḷi
(a) Devadaha Vagga
Devadaha Sutta

This
discourse was given by the Buddha at Devadaha in the country of the
Sakyans to refute the wrong views of the Nigaṇṭhas. The Nigaṇṭhas
believed that whatever a person experienced in this life was caused by
former action. They practised austerity as a penance to put an end to
the result of former action. The Buddha taught them the right path that
would lead to the end of suffering.

Pañcattaya Sutta

This
discourse was given by the Buddha to bhikkhus at Sāvatthi to explain the
wrong beliefs of other sects speculating on whether the world is finite
or infinite, etc.

Kinti Sutta

This discourse was given by
the Buddha at Pisinārā. The Buddha explained that he taught the Dhamma
not for the sake of gain, such as robes, alms-food, lodgings, etc., nor
in expectation of future happy existences. His teachings, namely, the
four methods of steadfast mindfulness, the four right efforts, etc., in
short, the thirty-seven factors of enlightenment were for the attainment
of higher knowledge leading to the end of suffering. Whenever there was
a dispute over the doctrine with regard to meanings and words, it
should be resolved strictly in accordance with these dhammas.

Sāmagāma Sutta

Nigaṇṭha
Nāṭaputta had recently died at Pāvā and his followers had split into
two groups. On being informed by Ānanda that he was worried lest there
be such a schism among the order, after the passing away of the Buddha,
the Buddha taught this discourse on imperfect and perfect teachers and
disciples, on disputes and their origin, and on the essentials of his
teaching.

Sunakkhatta Sutta

Bhikkhu Sunakkhatta, a former
Licchavi prince, once enquired of the Buddha whether all the bhikkhus
who came to the Buddha and declared their attainment of arahatship
actually attained it. The Buddha said some of them actually did attain
arahatship whereas some deceived themselves; again others claimed
arahatship, knowing full well that they were not entitled to it, simply
to trouble him with unnecessary questions. The Buddha then taught him
the essential dhammas in which one must become accomplished before one
could claim arahatship.

Āneñja-sappāya Sutta

This
discourse was given by the Buddha while he was staying once at
Kammāsadhamma, in the country of the Kurus. The Buddha explained to the
bhikkhus the dangers of enjoying sensual pleasures, which were
transitory, empty and deceptive. He said he had shown them the path
leading to imperturbability (āneñja-sappāya), to the realm of
nothingness, to the realm of neither consciousness nor
non-consciousness, and ultimately to nibbāna. He then urged the
bhikkhus: “Go to the forest, to solitude. Strive hard in meditation.”

Gaṇakamoggallāna Sutta

The
Buddha was once asked by the Brahmin Gaṇaka Moggallāna whether there
were systematic rules, practices and methods in his teaching, just as
there were training rules, manuals, guidances in various branches of
worldly knowledge. The Buddha told him about the Dhamma giving details
about precepts to be observed, disciplinary rules to be followed,
various concentrations to be developed and jhānas and paññās to be
achieved step by step.

Gopakamoggallāna Sutta

Two leading
brahmins of Rājagaha asked the Venerable Ānanda whether the Buddha had
appointed a particular thera to be the head of the Sangha after he
passed away. Ānanda informed them there was no such person. No person
could substitute for the Buddha. They wanted to know the if the Sangha
had agreed upon a certain bhikkhu to be their head. When Ānanda told
them there was no such person, they wondered how the Sangha could remain
in agreement and unity. Ānanda then explained to them that they had
refuge in the Dhamma, and that the Sangha of each locality recited
together the Pāṭimokkha, the summary of disciplinary rules, every half
month.

Mahāpuṇṇama Sutta

The Buddha was sitting in the
midst of a large number of bhikkhus out in the open on a full moon
night. All the bhikkhus were intently engaged in meditation. The silence
of the night was broken by the oldest of the meditating bhikkhus who,
with the permission of the Buddha, asked him about the five aggregates
of grasping, how craving developed with respect to each aggregate, and
how craving would cease. The Buddha explained each point raised by the
bhikkhu to the great benefit of the assembled Sangha.

Cūḷapuṇṇama Sutta

This
discourse was given on how to differentiate between a good man and a
bad man, with detailed description of the characteristics of good and
bad men. §

(b) Ānupada Vagga
Ānupada Sutta

This
discourse was given at Sāvatthi. The Buddha brought out in full detail
the virtues of one of his two chief disciples, the Venerable Sāriputta,
extolling his wisdom which was extensive like the big earth, describing
how, unlike other ordinary disciples who had attained arahatship, the
Venerable Sāriputta went through the practices for development of sīla,
samādhi and paññā in a very thorough manner, step by step, contemplating
very intensely on the minutest phenomenon of “arising and perishing”
until he gained the highest goal of the holy life. The Buddha explained
also how the Venerable Sāriputta was fully accomplished in the Dhamma to
deserve the honour of being a chief disciple of the Buddha.

Chabbisodhana Sutta

The
Buddha said that when any bhikkhu claimed the attainment of arahatship,
his claim should not be admitted or rejected outright. His claim should
be carefully scrutinized according to the guiding principles provided
in this discourse.

Sappurisa Sutta

This describes how a
good, worthy man is to be distinguished from a bad, unworthy person
enumerating twenty-six characteristics by which each individual is to be
judged.

Sevitabbāsevitabba Sutta

This discourse was given
briefly by the Buddha, and the Venerable Sāriputta continued to expound
it in more detail. It deals with practices and actions which a bhikkhu
should or should not resort to. Whatever action or practice of object is
conducive to one’s spiritual progress and development should be
resorted to and made use of; whatever is detrimental to one’s spiritual
advancement should be rejected.

Bahudhātuka Sutta

This
discourse is an analytical study of elements (dhātu), bases (āyatana),
the Law of Dependent Origination, and the right of wrong causes. Only
the bhikkhu skilled in these studies may be reckoned as a wise person.

Isigili Sutta

This
discourse was given by the Buddha at Isigili, one of the hills
surrounding Rājagaha. This is an account of why this hill was called by
that name and of the many paccekabuddhas who used to dwell there.

Mahācattārīsaka Sutta

This
discourse is a detailed exposition on Right Concentration which has its
base in the other seven constituent parts of the Noble Path, and on
twenty meritorious dhammas.

Ānāpānassati Sutta

Ānāpānassati
as a method of meditation was explained to a large gathering of
bhikkhus including nearly all well-known senior disciples such as the
Venerable Sāriputta, Mahā Moggallāna, Mahā Kassapa, Anuruddha, Ānanda
etc. Development of mindfulness of respiration establishes a person in
the four methods of steadfast mindfulness. The four methods of steadfast
mindfulness, being developed, establishes a person in the seven factors
of enlightenment. The seven factors of enlightenment, being developed,
brings about insight knowledge and emancipation.

Kāyagatāsati Sutta

This
discourse describes the meditation practice involving contemplation on
the thirty-two parts of the body. The practical steps in the method as
well as its advantages are fully explained.

Saṅkhārupapatti Sutta

This
discourse explains how its possible to have one’s wish fulfilled if one
is well established in the five wholesome dhammas, namely: faith, moral
conduct, learning, liberality and wisdom. §

(c) Suññata Vagga
Cūḷasuññata Sutta

The
Buddha once told Ānanda that he often dwelt in the liberation of the
void, suññata-vihāra. When requested by Ānanda, he explained what
liberation of the void meant-liberation through insight that discerns
voidness of self.

Mahāsuññata Sutta

Seeing many bhikkhus
living together in a crowded dwelling place, the Buddha told Ānanda that
a bhikkhu should not like living in company. Solitude is most
beneficial for a bhikkhu. He urged bhikkhus to look upon him as a
sincere friend who would repeatedly point out their faults to help
correct them.

Acchariya-abbhuta Sutta

This discourse is an account of the twenty marvelous attributes of the Buddha as extolled by the Venerable Ānanda.

Bākula Sutta

Bhikkhu
Bākula, aged one hundred and sixty years, met his old friend, the naked
ascetic Kassapa, after he had been in the order of the Buddha for
eighty years. Kassapa asked him how often he had indulged in sexual
intercourse during those eighty years. Bākula told his friend the
marvellous attributes he possessed as an arahat, including the fact that
he became an arahat after seven days of strenuous endeavour, after
which he was completely rid of moral defilements.

Dantabhūmi Sutta

In
this discourse the Buddha explained to the novice Aciravata how a young
prince like Prince Jayasena, son of King Bimbisāra could not hope to
know, to see, to realize such dhammas as concentration and jhānas,
living as he did in the lap of luxury, surrounded by pleasures of the
senses, enjoying the pleasures of the senses and consumed and
overwhelmed by the flames of desire. The Buddha pointed out the
difference in outlook between an arahat and an ordinary uninstructed
person giving the simile of a tamed elephant and wild elephant of the
forest.

Bhūmija Sutta

This discourse was given by the
Venerable Bhūmija to his nephew, Prince Jayasena to explain how fruition
would result by practising the Noble Path of Eight Constituents. The
Buddha confirmed that only by following the right path, namely, the
Noble Path of Eight Constituents and not any other path, would fruition
result. The Buddha gave the similes of attempting to make oil out of
sand, squeezing the horns of a cow for milk, churning water to make
butter, and rubbing two pieces of wet green wood to make fire.

Anuruddha Sutta

This
discourse was given by the Venerable Anuruddha to Pañcakaṅga, the
carpenter, to explain the difference between appamāna
cetovimutti-liberation through practice of four brahmavihāra meditations
and mahaggata cetovimutti-liberation through kasiṇa meditation using a
meditational device.

Upakkilesa Sutta

Once the Buddha left
Kosambī because of quarrelling, contentious bhikkhus and went to
Pācīnavaṃsa Park where the Venerable Anuruddha, the Venerable Nandiya
and the Venerable Kimbila were staying. When these bhikkhus informed the
Buddha about the aura (obhāsa) and vision (dassana) of various shapes
and forms they perceived in the course of their meditation, the Buddha
taught them about upakkilesa (mental defilements), that appear at a
certain stage in the meditation process. They should be on their guard
not to be led astray by these deceptive defilements.

Bālapaṇḍita Sutta

This
discourse was given by the Buddha at Sāvatthi on fools and the
characteristic behaviour of fools; on how evil thoughts, words and deeds
of fools harm themselves and others; and on how these evil actions lead
fools to states of misery and woe. The utter wretchedness and intense
suffering in such states are beyond description. Once a fool through his
evil actions finds himself in one of the nether regions, there is very
little likelihood for him to rise again to the upper realms. The chances
are more remote than that of a blind turtle to get his head through a
single hole in a yoke which is being tossed about in a stormy sea.

The
discourse deals also with the wise and their characteristics; the
wholesome thoughts, words and deeds of the wise, the wholesome effects
resulting from such meritorious actions and the bliss enjoyed by them in
the realms of happiness.

Devadūta Sutta

This is a discourse on evil results arising from evil action, giving details of suffering in realms of misery and woe. §

(d) Vibhaṅga Vagga
Bhaddekaratta Sutta

This
sutta, which means “a discourse on a night of good meditation” gives a
detailed description of Vipassana meditation. The Buddha urged the
bhikkhus not to dwell in the past which was gone, nor to seek the future
which was unattained yet, but to perceive the Dhamma in the phenomena
presently occurring and at the same time not to become involved in and
attached to them.

Ānanda-bhaddekaratta Sutta

This is a
discourse in which the Venerable Ānanda repeated to the bhikkhus the
Bhaddekaratta Sutta, for which performance he was highly commended by
the Buddha.

Mahākaccāna-bhaddekaratta Sutta

This is a
detailed exposition by the Venerable Mahākaccāna on Vipassana meditation
of the five khandhas as explained by the Buddha in the Bhaddekaratta
Sutta. The Venerable Mahākaccāna was commended by the Buddha for his
exposition.

Lomasakaṅgiya-bhaddekaratta Sutta

This is a
detailed exposition by the Venerable Lomasakaṅgiya on Vipassana
meditation of the five khandhas as explained in the Bhaddekaratta Sutta.

Cūḷakamma-vibhaṅga Sutta

Young
Subha, son of the brahmin Todeyya, was curious to know why some were
born in high class families, some in low class families; why some were
born rich, others poor; why some were beautiful, others ugly; why some
were of good health with a long span of life, others of poor health with
a short span of life, etc. He approached the Buddha and asked fourteen
questions in all to satisfy his curiosity. The Buddha gave a long
discourse on kamma and its resultant effects. Deeds, words and thoughts
have endless consequences of joy and sorrow to be experienced in this
very life and hereafter. Men depend on their own deeds and nothing else
for their condition and status in life.

Mahākamma-vibhaṅga Sutta

This
is another discourse on kamma and its resultant effects which are most
difficult to foresee. How the workings of kamma are most strange and
surprising is explained with reference to four types of individuals.

Saḷāyatana-vibhaṅga Sutta

This
discourse is a detailed analytical exposition by the Buddha on the six
internal sense bases, the six external sense bases, the six types of
consciousness arising from the six types of contact, etc.

Uddesa-vibhaṅga Sutta

In
this discourse the Buddha taught briefly how restraint of the mind with
regard to external sense bases and non-attachment to internal sense
bases led to the cessation of suffering. The Venerable Kaccāna gave an
exposition on this subject which earned him praise from the Buddha.

Araṇa-vibhaṅga Sutta

This
discourse is an exhortation on the practice of the middle path,
avoiding the two extremes of indulgence in sensual pleasures and
practice of self-mortification, and on modes of conduct; not indulging
in backbiting; not keeping to colloquial vocabulary only and not
spurning the conventional usage of the language, but speaking gently,
slowly.

Dhātu-vibhaṅga Sutta

This is an important
discourse taught to Pukkusāti, a recluse who had left the home life
inspired by the fame of Gotama Buddha whom he had not yet met and whom
he was on his way to see. The Buddha went purposely to meet this recluse
in a potter’s hut to teach this discourse: a man is made up of six
elements, namely, solidity, fluidity, heat, motion, space and
consciousness. On analysis, none of these elements is found to be “mine”
or “me” or “my self”. All of them are subject to the law of
impermanence. So also are the three types of sensations. When a bhikkhu
perceives the real nature of the physical and mental phenomena, he
becomes endowed with absolute wisdom, knowledge of the noble truth.

Sacca-vibhaṅga Sutta

In
this discourse the Buddha taught the bhikkhus the Four Noble Truths as
he had done at the time of giving the “Discourse on the Turning of the
Wheel of Dhamma” at Isipatana in Vārānasī. He then urged the bhikkhus to
seek guidance from the two theras, the Venerable Sāriputta and the
Venerable Mahā Moggallāna, likening the Venerable Sāriputta to a mother
and the Venerable Mahā Moggallāna to a foster-mother. The Venerable
Sāriputta could analyse and explain the Four Noble Truths in detail and
lead them to the stage of the first path and fruition. The Venerable
Mahā Moggallāna could then lead them on till the highest path and
fruition, arahatship, was achieved.

Dakkhiṇā-vibhaṅga Sutta

This
discourse was given to the Buddha’s foster-mother Mahāpajāpatī on the
occasion of her offering to the Buddha a set of robes made by her own
hand. The Buddha urged his foster-mother to make the offering to the
Sangha, the community of bhikkhus. He enumerated fourteen kinds of
donations to individuals and seven kinds of donations to the Sangha,
explaining the superior benefit accruing from offerings made to the
Sangha. §

(e) Saḷāyatana Vagga
Anāthapiṇḍikovāda Sutta

This
discourse was given by the Venerable Sāriputta to Anāthapiṇḍika on his
death-bed. The Venerable Sāriputta directed him not to grasp at the six
internal sense bases, nor the six external sense bases, nor the feelings
that arise in relation to them, nor at the six elements (including
space and consciousness), nor at the five aggregates, nor the realms of
infinite space, of infinite consciousness, of nothingness, of neither
consciousness nor non-consciousness. With no attachment to any of them,
there would come liberation.

Channovāda Sutta

The
Venerable Channa was very ill. The Venerable Sāriputta and Cunda paid
him a visit. They gave him solace by giving instruction in Vipassana
meditation. The Venerable Channa died an arahat.

Puṇṇovāda Sutta

This
discourse was given to Bhikkhu Puṇṇa by the Buddha on how to practise
the holy life in solitude. When the Buddha asked him how he would
contend with the dangers which infested the locality where he was going
to stay, he told the Buddha of the six categories of fortitude he was
endowed with, including indifference to an attack even on his life.

Nandakovāda Sutta

This
discourse was given by the Venerable Nandaka to five hundred bhikkhunis
in the presence of the Buddha one full moon night. He dealt with the
twelve categories of internal and external sense bases, the six types of
consciousness, their impermanent nature and how to practise the seven
factors of enlightenment. He won the approval of the Buddha for his
lucid exposition of the Dhamma.

Cūḷarāhulovāda Sutta

This
discourse was given by the Buddha to his son Rāhula who was then a
bhikkhu of the order fully mature to receive the highest Dhamma. The
Buddha exhorted him, in the form of question and answers on the
impermanent nature of the twelve sense bases, in consequence of which
the Venerable Rāhula attained arahatship.

Chachakka Sutta

This
discourse was given by the Buddha frequently to many bhikkhus on the
six internal sense bases, the six external sense bases, six types of
consciousness, six types of contacts, six types of sensation, six kinds
of craving and on how their interrelationship led to continuity of
phenomena from one existence to another.

Mahāsaḷāyatanika Sutta

This
discourse is an exposition on how the ignorance of the six categories
of dhamma such as the six internal sense bases, etc., gives rise to
craving, and craving to suffering. It also explains how, when they are
seen as they really are by following the Noble Path of Eight
Constituents, the knowledge of the seven factors of enlightenment arises
resulting in the perfect peace of nibbāna.

Nagaravindeyya Sutta

This
is a discourse in which the Buddha explained to the villagers of
Nagaravinda the distinction between samaṇas and brāhmaṇas who deserved
honour and homage and those who did not. Only those religious teachers
who had discarded the craving that arose out of āyatana dhammas were
worthy of veneration.

Piṇḍapātapārisuddha Sutta