10. Vajira Sutta Discourse Concerning Bhikkhuni Vajira Bhikkhuni Samyutta Sagatha Vagga Samyutta, Samyutta Nikaya, Suttanta Pitaka SOURCE: "FIVE SAMYUTTAS FROM SAGATHAVAGGA SAMYUTTA" Translated by U Tin U (Myaung), Yangon Edited by the Editorial Committee, Burma (Myanmar) Tipitaka Association, 1998

10. Vajira Sutta Discourse Concerning Bhikkhuni Vajira

171. The Bhagava was staying at Savatthi... During that time Vajira the bhikkhuni, on a certain morning, having re-arranged the robes on her person and carrying alms-bowl and great robe, entered the town of Savatthi for alms-food. After going round Savatthi for alms-food and having had her meal she left the place of alms-gathering and went to this Andhavana Forest to spend the day (in meditation). Having entered the Andhavana Forest, she sat at the foot of a tree to spend the day (in meditation). Then, Mara the Wicked One, desiring to make Vajira the bhikkhuni feel hair-raising dread and terror and desiring to make her lose concentration, went to where the bhikkhuni was and spoke in verse to Vijira the bhikkhuni thus:

"By whom is a sentient being made?

Who is the maker of the sentient being?

Why does the sentient being arise?

And why does it cease?"

Thereupon Vajira the bhikkhuni thought: 'Who might be this that speak to me in verse? Is he human or non-human?' and then it occurred to her: This is Mara the Wicked One, desiring to make me feel hair-raising dread and terror and desiring to make me lose concentration.' Then, Vajira the bhikkhuni knowing that it was Mara the

Wicked One, replied to Mara the Wicked One in these verses:

"Mara, what do you believe is a sentient being? Are you holding a wrong view? This (so-called sentient being) is purely a mass of conditioned phenomena; this (mass of conditioned phenomena) in reality cannot be taken as a sentient being.

"Just as the term 'chariot' comes to be when there is an assembly of the component parts, so also, when there exist the five khandha aggregates, there comes to be the term 'being' which is only a designation. "Indeed, what arises is just the dukkha (of the five khandha aggregates); and the dukkha lasts momentarily and disappears. Nothing arises apart from dukkha and nothing ceases apart from dukkha." Mara the Wicked One then realized: ''Vajira the bhikkhuni knows me," and, feeling frustrated and miserable, he vanished thence.

End of the Vajira Sutta,

The tenth in this vagga.

End of the Bhikkhuni Samyutta.

(v) Bhikkhuni Samyutta,

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

9. Sela Sutta Discourse Concerning Bhikkhuni Sela Bhikkhuni Samyutta Sagatha Vagga Samyutta, Samyutta Nikaya, Suttanta Pitaka SOURCE: "FIVE SAMYUTTAS FROM SAGATHAVAGGA SAMYUTTA" Translated by U Tin U (Myaung), Yangon Edited by the Editorial Committee, Burma (Myanmar) Tipitaka Association, 1998

9. Sela Sutta Discourse Concerning Bhikkhuni Sela

The Bhagava was staying at Savatthi. . During that time Sela the bhikkhuni, on a certain morning, having re-arranged the robes on her person . . .p. . . sat at the foot of a tree to spend the day (in meditation). Then, Mara the Wicked One, desiring to make Sela the bhikkhuni feel hair-raising dread and terror ...p... and spoke to Sela the bhikkhuni in verse:

"By whom is this body created? . Who is the creator of this body? Why does the body arise? And why does the body dissolve?" Thereupon Sela the bhikkhuni thought: "Who might be this that speaks to me in vense?, Is he human or non-human? And then it occurred to her: This is Mara the Wicked One desiring to make me feel hair-raising dread and terror and desiring to make me lose concentration.' Then, Sela the bhikkhuni, knowing that it was Mara the Wicked One, replied to Mara the Wicked One in these verses:

"This body is not one's own creation, nor is this body* the creation of any other. It arises from a cause, and ceases with the disappearance of the cause thereof. "Just as a seed sown in a field grows dependent on both the soil's fertility and moisture, so also these physical and mental aggregates, elements, and six sense-bases arise from a cause, and cease with the disappearance of the cause thereof."

*. body: Agha in the Pali Text. The commentary says agha means the base of dukkha, pain or grief of misery, which is to.be taken as meaning attabhava, the complex of khandha aggregates.

Mara the Wicked One then realised: "Sela the bhikkhuni knows me," and, feeling frustrated and miserable, he vanished thence.

End of the Sela Sutta,

the ninth in this vagga.

(v) Bhikkhuni Samyutta,

Link to Alphabetical List of Suttas

8. Sisupacala Sutta Discourse Concerning Bhikkhuni Sisupacala Bhikkhuni Samyutta Sagatha Vagga Samyutta, Samyutta Nikaya, Suttanta Pitaka SOURCE: "FIVE SAMYUTTAS FROM SAGATHAVAGGA SAMYUTTA" Translated by U Tin U (Myaung), Yangon Edited by the Editorial Committee, Burma (Myanmar) Tipitaka Association, 1998

8. Sisupacala Sutta Discourse Concerning Bhikkhuni Sisupacala

169. The Bhagava was staying at Savatthi... During that time Sisupacala the bhikkhuni, on a certain morning, having re-arranged the robes on her person... p... sat at the foot of a tree to spend the day (in meditation). Then Mara the Wicked One came to Bhikkhuni Sisupacala and said to her, "Bhikkhuni, whose view¹ do you approve of?" "Friend, I approve of nobody's view."

(Then Mara said:)

"You have the appearance of a bhikkhuni. In deference to whom do you keep your head shaven? Not approving of any view, why do you conduct yourself like an ignoramus?"

(Bhikkhuni Sisupacala said:)

"The snare-like views exist outside this Teaching (of the Buddha). I do not approve of the doctrine of those who are sunk in views². They are not skilled in (the right) doctrine.

"There is the Enlightened One, who was born into the Sakyan clan, who is peerless, who has mastered all conditioned existence, who has dispelled (all forms of) Mara³ and who is unconquerable by any (adverse forces)⁴.

"He is free of all conditioned existence; he does not cling (with attachment or wrong view); he is endowed with the Eye of Wisdom; and he sees all. He has attained Arahattaphala involving the extinction of all volitional actions; he has oriented his mind towards Nibbana which is the extinction of all substrata of existence. He is the Bhagava my Teacher whose teaching is to my liking." Mara the Wicked One then realized: "Sisupacala the bhikkhuni knows me," and, feeling frustrated and miserable, he vanished thence.

End of the Sisupacala Sutta,

the eighth in this vagga.

---

1. view: This is a contextual rendering of 'pasanda' in the Pali Text. The Commentary explains this term as meaning a snare, in the form of any view, which is cast to entrap the minds of beings. The Teaching of the Buddha enables beings to escape these snares, and so it is not a view.

2. views: Any view (ditthi) is necessarily false, since the Buddha's Teaching is free of any theoretical view.

3. (all forms of) Mara: The term Mara Connotes five evil things: (1) Kilesa Mara, the Evil of Defilements, (2) Abhisankhara Mara, the Evil of Conditioned Existence; (3) Khandha Mara, the Evil of the five Physical and Mental Aggregates; (4) maccu Mara or Marana Mara, the Evil of Death; and (5) Devaputta Mara, the deva Mara was is the personified form of Evil, usually denoted as papima, the Wicked One. It is this deva Mara that is frequently mentioned in the suttas as attempting to oppose, vex and trouble the Buddha.

4. unconquerable by any (adverse forces): by all defilements such as attachment and by the forces of Mara the Wicked One.

(v) Bhikkhuni Samyutta,

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

7. Upacala Sutta Discourse Concerning Bhikkhuni Upacala Bhikkhuni Samyutta Sagatha Vagga Samyutta, Samyutta Nikaya, Suttanta Pitaka SOURCE: "FIVE SAMYUTTAS FROM SAGATHAVAGGA SAMYUTTA" Translated by U Tin U (Myaung), Yangon Edited by the Editorial Committee, Burma (Myanmar) Tipitaka Association, 1998

7. Upacala Sutta - Discourse Concerning Bhikkhuni Upacala

168. The Bhagava was staying at Savatthi. During that time Upacala the bhikkhuni, on a certain morning, having re-arranged the robes on her person... p... sat at the foot of a tree to spend the day (in meditation). Then Mara the Wicked One came to Bhikkhuni Upacala and said to her: "Bhikkhuni, where do you wish to come into existence?" "Friend, I do not wish to come into existence anywhere,"

(Thereupon Mara said:)

"There are devas of the Tavatamsa, Yama, Tusita, Nimmanarati, and Vasavati realms; direct your mind to those celestial realms, and you will come to enjoy the pleasures there."

(Bhikkhuni Upacala replied:)

"The devas of the Tavatamsa, Yama, Tusita, Nimmanarati and Vasavatti are bound by sensual bonds and they fall again into Mara's control. . "All sentient beings are burning (with sensuality); all sentient beings are emitting fumes (of sensuality); all sentient beings are blazing (with sensuality); all sentient beings are quaking (under the influence of sensuality).

"Where there is no quaking (with sensuality), no blazing (of sensuality), to which only Ariyas can resort, where Mara cannot reach, therein (i.e., in Nibbana) my mind delights."

Mara the Wicked One then realized: "Upacala bhikkhuni knows me;" and, feeling frustrated and miserable, he vanished thence.

End of the Upacala Sutta,
the seventh in this vagga.

(v) Bhikkhuni Samyutta,

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

6. Cala Sutta Discourse Concerning Bhikkhuni Cala Bhikkhuni Samyutta Sagatha Vagga Samyutta, Samyutta Nikaya, Suttanta Pitaka SOURCE: "FIVE SAMYUTTAS FROM SAGATHAVAGGA SAMYUTTA" Translated by U Tin U (Myaung), Yangon Edited by the Editorial Committee, Burma (Myanmar) Tipitaka Association, 1998

6. Discourse Concerning Bhikkhuni Cala

167. The Bhagava was staying at Savatthi. During that time Cala the bhikkhuni, on a certain morning, having re-arranged the robes on her person...p... sat at the foot of a tree to spend the day (in meditation). Then Mara the Wicked One came to bhikkhuni Cala and said to her: "Bhikkhuni, what do you dislike?" "Friend, I dislike rebirth."

"O bhikkhuni, why do you dislike rebirth? He who is reborn can enjoy sense-pleasures. Who led you into believing this: 'You must not find pleasure in rebirth?" (Cala replied:)

"To one who is born, there is death. One who is born meets with all sorts of ills being tied in bonds, being killed, and suffering many other kinds of misery. That is why I dislike rebirth. "The Buddha has expounded the dhamma for overcoming rebirth, and for getting rid of all dukkha; the Buddha has caused me to be firmly established in the ultimate Truth of Nibbana. "Those beings who do not yet know the Truth of Cessation (i.e., Nibbana), though they have reached the Fine Material Sphere or are in the Non-Material Sphere, are reborn in a new existence." Mara the Wicked One then realized: 'Cala the bhikkhuni knows me," and, feeling frustrated and miserable, be vanished thence.

End of the Cala Sutta,

the sixth in this vagga

(v) Bhikkhuni Samyutta,

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

5. Uppalavanna" Sutta Discourse Concerning Bhikkhuni Uppalavanna , Bhikkhuni Samyutta Sagatha Vagga Samyutta, Samyutta Nikaya, Suttanta Pitaka SOURCE: "FIVE SAMYUTTAS FROM SAGATHAVAGGA SAMYUTTA" Translated by U Tin U (Myaung), Yangon Edited by the Editorial Committee, Burma (Myanmar) Tipitaka Association, 1998

5. Uppalavanna" Sutta Discourse Concerning Bhikkhuni Uppalavanna

166. The Bhagava was staying at Savatthi During that time Uppalavanna the bhikkhuni, on a cartain morning, having re-arranged the robes on her person ...p... stood at the foot of a sal tree which was in full bloom. Then Mara the Wicked One, desiring to make the bhikkhuni feel hair-raising dread and terror and desiring to make her lose concentration, went to where the bhikkhuni was and spoke in verse to Uppalavanna the bhikkhuni:

"O bhikkhuni, you come and stand alone at the foot of the full-blossoming sal tree. There's none that equals your natural beauty; stupid young lady, aren't you afraid of ruffians?"

Thereupon Uppalavanna the bhikkhuni thought: 'Who might be this that speaks to me in verse? Is he human or non-human?' And then it occurred to her: 'This is Mara the Wicked One who speaks in verse desiring to make me feel hair-raising dread and terror and desiring to make me lose concentration.' Then, Uppalavanna the bhikkhuni, knowing thus it was Mara the Wicked One, replied to Mara the Wicked One in these verses:

"Mara, even if hundreds or thousands of ruffians come here, they would become like you (in not getting a chance to harass me). Not a single hair on my body will stir in alarm, and I shall not be frightened. Though I am alone, I am not afraid of you. "I could vanish, I could enter into your abdomen, or I could stand right between your eyebrows, and you would not see me.

"Having acquired mastery of mind, having fully developed psychic powers and having become free from all bonds, friend, I fear you not." Mara the Wicked One then realized, "Uppalavanna the bhikkhuni knows me," and, feeling frustrated and miserable, he vanished thence.

End of Uppalavanna Sutta,

the fifth in this vagga.

(v) Bhikkhuni Samyutta,

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

4. Vijaya Sutta Discourse Concerning Bhikkhuni Kisagotami , Bhikkhuni Samyutta Sagatha Vagga Samyutta, Samyutta Nikaya, Suttanta Pitaka SOURCE: "FIVE SAMYUTTAS FROM SAGATHAVAGGA SAMYUTTA" Translated by U Tin U (Myaung), Yangon Edited by the Editorial Committee, Burma (Myanmar) Tipitaka Association, 1998

4. Vijaya Sutta Discourse-Concerning Bhikkhuni Vijaya

165. The Bhagava was staying at Savatthi. During that time Vijaya the bhikkhuni, on a certain morning, having rearranged the robes on her person and carrying alms-bowl and great-robe, sat at the foot of a tree to spend day (in meditation). Then, Mara the Wicked One, desiring to make the bhikkhuni feel hair-raising dread and terror and desiring to make her lose concentration, went to where the bhikkhuni was and spoke in verse to Vijaya the bhikkhuni:

"You are young and beautiful; I too am young and still have youthful looks. Come, lady, let's enjoy ourselves to the full, with five kinds of musical instruments."

Thereupon VIJAYA the bhikkhuni thought: 'Who might be this that speaks to me in verse? Is he human or non-human?1 And then it occurred to her: This is Mara the Wicked One desiring to make me feel hair-raising dread and terror and desiring to make me lose concentration." Then, VIJAYA the bhikkhuni, knowing that it was Mara the Wicked One, replied to Mara the Wicked One in these verses:

"O Mara, I give into your keeping as property yours the visual objects, sounds, odours, tastes, and tangible objects that delight the mind; as for me I have no need of them. I loath and am ashamed of this putrid body which has the nature of getting broken up and dissolved; I have uprooted all craving for sensuality. "There are beings that have reached the Fine Material Sphere and beings that are in the Non-material Sphere. Besides, there are those tranquil attainments of concentration (belonging to the Sensual Sphere). I have destroyed the darkness (of ignorance) that lead to all those Spheres of existence."

Mara the Wicked One then realized, "Vijaya" the bhikkhuni knows me," and, feeling frustrated and miserable, he vanished thence.

End of the Vijaya Sutta,

the fourth in this vagga.

(v) Bhikkhuni Samyutta,

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

2. Kisagotami Sutta Discourse Concerning Bhikkhuni Kisagotami , Bhikkhuni Samyutta Sagatha Vagga Samyutta, Samyutta Nikaya, Suttanta Pitaka SOURCE: "FIVE SAMYUTTAS FROM SAGATHAVAGGA SAMYUTTA" Translated by U Tin U (Myaung), Yangon Edited by the Editorial Committee, Burma (Myanmar) Tipitaka Association, 1998

3. Kisagotami Sutta: Discourse Concerning Bhikkhuni Kisagotami

164. The Bhagava was Staying at Savatthi During that time Kisagotami the bhikkhuni, on a certain morning, having re-arranged the robes on her person and carrying alms-bowl and great robe, entered the town of Savatthi for alms-food. After going round Savatthi for alms-food and having had her meal she left the place of alms-gathering and went to the Andhavana Forest to spend the day (in meditation). Having entered the Andhavana Forest, she sat at the foot of a tree to spend the day (in meditation). Then Mara the Wicked One, desiring to make the bhikkhuni feel hair-raising dread and terror and desiring to make her lose concentration, went to where the bhikkhuni was and spoke in verse to Kisagotami the bhikkhuni:

"With a sad face like a mother whose son has died, why are you alone? Coming into the middle of the forest are you looking for a man?"

Thereupon Kisagotami the bhikkhuni thought: 'Who might be this that speaks to me in verse? Is he human or non-human?' And then it occurred to her: 'This is Mara the Wicked who spoke in verse desiring to make me feel hair-raising dread and terror and desiring to make me lose concentration.' Then, Kisagotami the bhikkhuni, knowing that it was Mara the Wicked One, replied to Mara the Wicked One in these verses:

"Friend, I am past losing a son in death. Also, I am past (looking for) a man. I grieve not, I weep not. No, Mara, I fear you not. I am free of attachment (to all khandha aggregates); the darkness (of ignorance) has been destroyed. Having conquered Death's forces, I am free of defilements."

Mara the Wicked One then realized, "Soma the bhikkhuni knows me," and, feeling frustrated and miserable, he vanished thence.

End of the Kisagotami Sutta,

The the third in this vagga.

(v) Bhikkhuni Samyutta,

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

2. Soma Sutta Discourse Concerning Bhikkhuni Soma , Bhikkhuni Samyutta Sagatha Vagga Samyutta, Samyutta Nikaya, Suttanta Pitaka SOURCE: "FIVE SAMYUTTAS FROM SAGATHAVAGGA SAMYUTTA" Translated by U Tin U (Myaung), Yangon Edited by the Editorial Committee, Burma (Myanmar) Tipitaka Association, 1998

2. Soma Sutta: Discourse Concerning Bhikkhuni Soma

163. The Bhagava was staying at Savatthi. During that time Soma the bhikkhuni, on a certain morning, rearranged the robes on her person and carrying alms-bowl and great robe, entered the town of Savatthi for alms-food. After going round Savatthi for alms-food and having had her meal she left the place of alms-gathering and went to the Andhavana Forest to spend the day (in meditation). Having entered the Andhavana Forest, she sat at the foot of a tree to spend the day (in meditation). Then, Mara the Wicked One, desiring to make the bhikkhuni feel hair-raising dread and terror and desiring to make her lose concentration, went to where the bhikkhuni was and spoke in verse to Soma the bhikkhuni:

"That goal (of arahattaphala) which is extremely difficult to reach is attainable only by the Great Wise Ones; it is not for the shallow intellect of a woman." Thereupon Soma the bhikkhuni thought, "Who might be this that speaks to me in verse? Is he human or non-human?" And then it occurred to her: This is Mara the Wicked One who speaks in verse desiring to make me feel hair-raising dread and terror and desiring to make me lose concentration. Then, Soma the bhikkhuni, knowing that it was Mara the Wicked One, replied to Mara the Wicked One in verses:

"When the mind is well settled, when Fruition-knowledge is attained, to one who gains Insight into dhamma* what does womanhood matter? "To someone who considers himself a man, or a woman, or some other thing (because of attachment, conceit or wrong view) you might well say that (i.e., what he had said)".

Mara the Wicked One then realized, "Soma the bhikkhuni knows me," and, feeling frustrated and miserable, he vanished thence.

End of the Soma Sutta

The Second in this Vagga.

(v) Bhikkhuni Samyutta,

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

l0. Loka Sutta - Discourse on the World

70. (The deva said:)

"When what arises, does the world arise?

With what is the world deeply associated?

On account of what does the world come into being?

By what is the world afflicted?"

(The Bhagava said:)

"When the six (internal sense-bases)* arise,

the world arises. The world is deeply associated with

the six (internal sense- bases).

On account of those very six (internal sense-bases)

does the world come into being.

And by the six (internal sense-bases)

is the world afflicted."

End of the Loka Sutta,

the tenth in this vagga.

End of the Addha Vagga,

the seventh in this samyutta

*. The six (internal sense-bases):The six intenal sense-bases are:-(i) cakkhayatana, the sense-base of the eye (ii) sotayatana, the sense-base of the ear (iii) ghanayatana, the sense-base of the nose (iv) jivhayatana, the sense-base of the tongue (v) kayayatana, the sene-base of the body (vi) manayatana, the sense-base of the mind.

(vii) Addha Vagga,

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

9. Iccha Sutta: Discourse on Desire

69. (The deva said:)

"By what is the world tied up?

By putting away what, does one attain liberation?

Through abandoning what, are all the bonds cut?"

(The Bhagava said:)

"The world is tied up by desire.

By putting away desire, one attains liberation.

Through abandoning desire, all the bonds are cut"

End of the Iccha Sutta,

the ninth in this vagga.

(vii) Addha Vagga,

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

8. PihitaSutta Discourse on Being Shut Off

68. (The deva said:)

"What shuts off the world?

On what does the world stand"

By what is the world ensnared?

What besets the world?"

(The Bhagava said:)

" Death shuts off the world.

The world stands on dukkha.

The world is ensnared by Craving.

Ageing besets the world."

End of the Pihita Sutta, the eighth in this vagga.

(vii) Addha Vagga,

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

7. Uddita Sutta, Discourse on Being Ensnared

67. (The deva said:)

"By what is the world* ensnared?**

What besets the world?

What shuts off the world?

On what does the world stand?"

(The Bhagava said:)

"The world is ensnared by Craving

Ageing besets the world.

Death shuts off the world,***

The world stands on dukkha."

End of the Uddita Sutta,

the seventh in this vagga.

---

1. the world: loka: By this is meant both the six internal sense bases, such as the eye-base, and the external sense-bases such as visible objects.

2. ensnared: uddita: another interpretation of this term is "hooked up' or 'tied up'.

3. Death shuts off the world: Although just a fleeting thought-moment of death-consciousness (cuti citta) stands between one existence and another, a being is unable to remember his acts of the previous life because of the throes of death.

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

¾ ± Þ ¹ ¿ ² þ ½ Ñ ñ © ª ð º Æ Œ Ý µ Ð ³ If the characters do not match, the VriRomanPali Normal Font is required; available from Vipassana Research Institute

6. Abbh±hata Sutta
Discourse on what Afflicts the World

66. (The deva said:)

"By what is the world afflicted?

What besets the world?

What is the arrow that pierces the world?

(The Bhagava said:)

"The world is afflicted by Death.

Ageing besets the world. ,.

Craving is the arrow that pierces the world.

Desire is constantly burning the world."

End of the Abbh±hata Sutta,

the sixth in this vagga.

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

¾ ± ¿ ² þ ½ Ñ ñ © ª ð º Ý µ Ð ³

¾ ± Þ ¹ ¿ ² þ ½ Ñ ñ © ª ð º Æ Œ Ý µ Ð ³ If the characters do not match, the VriRomanPali Normal Font is required; available from Vipassana Research Institute

5. Bandhana Sutta Discourse on Bonds

65. (The deva said:)

"What keeps the world in bonds?

What are the legs of the world?

Through abandoning what, are all the bonds cut?"

(The Bhagava said:)

"Pleasure keeps the world in bonds.

Thoughts are the legs of the world.

Through abandoning Craving,

all the bonds are cut."

End of the Bandhans Sutta,

the fifth in this vagga.

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

¾ ± ¿ ² þ ½ Ñ ñ © ª ð º Ý µ Ð ³

¾ ± Þ ¹ ¿ ² þ ½ Ñ ñ © ª ð º Æ Œ Ý µ Ð ³ If the characters do not match, the VriRomanPali Normal Font is required; available from Vipassana Research Institute

4. Sa½yojana Sutta Discourse on Fetters

64. (The deva said:)

"What keeps the world in fetters?

What are the legs of the world?

Eradication of what, can be called Nibb±na?"

(The Bhagav± said:)

"Pleasure keeps the world in fetters.

Thoughts are the legs of the world.

Eradication of Craving can be called Nibbana."

End of the Sa½yojana Sutta,

the fourth in this vagga.

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

¾ ± ¿ ² þ ½ Ñ ñ © ª ð º Ý µ Ð ³

¾ ± Þ ¹ ¿ ² þ ½ Ñ ñ © ª ð º Æ Œ Ý µ Ð ³ If the characters do not match, the VriRomanPali Normal Font is required; available from Vipassana Research Institute

3. Taºh± Sutta
Discourse on Craving

63. (The deva said:)

"By what is the world led?

By what is the world carried along?

What single factor dominates all things?

(The Bhagava said:)

"The world is led by Craving.

The world is carried along by Craving.

Craving dominates all things."

End of the Taºh± Sutta,

the third in this vagga.

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

¾ ± Þ ¹ ¿ ² þ ½ Ñ ñ © ª ð º Æ Œ Ý µ Ð ³ If the characters do not match, the VriRomanPali Normal Font is required; available from Vipassana Research Institute

2. Citta Sutta
Discourse on Mind

62. (The deva said:)

"By what is the world led?

By what is the world carried along?

What single factor dominates all things?"

(The Bhagava said:)

"The world is led by Mind.

The world is carried along by Mind.

Mind dominates all things."

End of the Citta Sutta,

the second in this vagga.

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

¾ ± Þ ¹ ¿ ² þ ½ Ñ ñ © ª ð º Æ Œ Ý µ Ð ³ If the characters do not match, the VriRomanPali Normal Font is required; available from Vipassana Research Institute

1. N±ma Sutta
Discourse on Nomenclature

61. (The deva said:)

"What covers everything?

What is the thing that cannot be exceeded in number?

What single factor dominates all things?"

(The Bhagava said:)

Nomenclature covers everything.*

Names cannot be exceeded in number.

Nomenclature is the single factor that dominates everything."

End of the N±ma Sutta,

the first in this vagga.

* Nomenclature covers everything: There is nothing in the world that goes without a name. This applies to all animate and inanimate things.

Link to Alphabetical List of Suttas

This page at Nibb±na.comwas last modified:

TOP

¾ ± ¿ ² þ ½ Ñ ñ © ª ð º Ý µ Ð ³

¾ ± Þ ¹ ¿ ² þ ½ Ñ ñ © ª ð º Æ Œ Ý µ Ð ³ If the characters do not match, the VriRomanPali Normal Font is required; available from Vipassana Research Institute

10. Vibhaªga Sutta
Discourse on Analysis

406. Bhikkhus, I shall teach you the Methods of Steadfast Mindfulness, the cultivation of the Methods of Steadfast Mindfulness and the Path leading to the cultivation of the Methods of Steadfast Mindfulness. Listen to the discourse. What, bhikkhus, are the Methods of Steadfast Mindfulness? Bhikkhus, in this Teaching, the bhikkhu keeps his mind steadfastly on the body, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas... on Sensation ...p... on Mind ...p... on Mind-Objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. These, bhikkhus, are called the Methods of Steadfast Mindfulness.

What, bhikkhus, is the cultivation of the Methods of Steadfast Mindfulness? Bhikkhus, in this Teaching, the bhikkhu keeps his mind steadfastly on the phenomenon of the arising of the physical aggregate (which is the body) on the phenomenon of dissolution of the physical aggregate (which is the body), as well as on the phenomenon of arising and dissolution of physical aggregate (which is the body), with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ... on the phenomenon of arising of Sensation, ... on the phenomenon of the dissolution of the Sensation, as well as on the phenomenon of arising and dissolution of Sensation ...p... on the phenomenon of arising of mind ...p... on the phenomenon of arising of mind objects .. .p... on the phenomenon of dissolution of mind-objects. as well as on the phenomenon of arising and dissolution of mind-objects, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. These, bhikkhus, is called the cultivation of the Methods of Steadfast Mindfulness.

What, bhikkhus, is the Path leading to the cultivation of Methods of Steadfast Mindfulness? It is verily the Ariya Path of Eight Constituents, namely. Right View, Right Thinking, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. This, bhikkhus, is called the Path leading to the cultivation of the Methods of Steadfast Mindfulness.

End of the Vibhaªga Sutta,

the tenth in this Vagga.

ANANUSUTTA VAGGA ..... THE FOURTH.

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

¾ ± Þ ¹ ¿ ² þ ½ Ñ ñ © ª ð º Æ Œ Ý µ Ð ³ If the characters do not match, the VriRomanPali Normal Font is required; available from Vipassana Research Institute

9. Bhavan± Sutta:
Discourse on Cultivation of Steadfast Mindfulness

405. Bhikkhus, I shall teach you the cultivation of the Four Methods of Steadfast Mindfulness. Listen to the discourse. Bhikkhus, what is the cultivation of the Four Methods of Steadfast Mindfulness? Bhikkhus, in this Teaching, the bhikkhu keeps his mind steadfastly on the body, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas.. .p... on the Sensation,. ,p... on Mind.. .p... on Mind-Objects, with diligence, comprehension and mindfulness, thus keeping away covetousnes and distress in the five khandhas. This, bhikkhu, is the cultivation of the Four Methods of Steadfast Mindfulness.

End of the Bhavan± Sutta,

the eight in this Vagga.

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

¾ ± Þ ¹ ¿ ² þ ½ Ñ ñ © ª ð º Æ Œ Ý µ Ð ³ If the characters do not match, the VriRomanPali Normal Font is required; available from Vipassana Research Institute

8. Pariññ±ta Sutta Discourse on Knowing Rightly and Fully

404. Bhikkhus, there are these Four Methods of Steadfast Mindfulness. What are these Four? Bhikkhus, in this Teaching, the bhikkhu keeps his mind steadfastly on the body, with diligence, comprehension and mindfulness, thus keekping away covetousness and distress in the five khankhas. In the bhikkhu who thus keeps his mind steadfastly on the body, there is right and thorough understanding with regard to the body. When there is right and thorough understanding (with regard to the body), there is realization of the Deathless (i.e., Nibb±na).

The bhikkhu keeps his mind steadfastly on Sensation with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. In the bhikkhu who thus keeps his mind steadfastly on Sensation, there is right and thorough understanding (with regard to the Sensation). When there is right and thorough understanding (with regard to the Sensation, there is realization of the Deathless (i.e., Nibb±na).

The bhikkhu concentrates steadfastly on mind, with diligence, comprehension and mindfulness. Thus keeping away covetousness and distress in the five khandhas. In the bhikkhu who thus concentrates steadfastly on Mind. When there is right and thorough understanding (with regard to the Mind), there is realization of the Deathless (i.e., Nibb±na).

The bhikkhu keeps his mind steadfastly on Mind-Objects, diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. In the bhikkhu who thus keeps his mind steadfastly on the Mind-Objects, there is right and thorough understanding (with regard to the Mind-Objects). When there is right and thorough understanding (with regard to the Mind-Objects), there is realization of the Deathless (i.e., Nibb±na).

End of the Parinnata Sutta,

the eight in this Vagga.

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

TOP

¾ ± ¿ ² þ ½ Ñ ñ © ª ð º Ý µ Ð ³

¾ ± Þ ¹ ¿ ² þ ½ Ñ ñ © ª ð º Æ Œ Ý µ Ð ³ If the characters do not match, the VriRomanPali Normal Font is required; available from Vipassana Research Institute

7. Chanda Sutta
Discourse on Desire

403. Bhikkhus, there are these Four Methods of Steadfast Mindfulness. What are these Four? Bhikkhus, in this Teaching, the bhikkhu keeps his mind steadfastly on the body, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. In the bhikkhu who thus keeps his mind stead-fastly on the body, desire with regard to the body disappears. When the desire disappear, there is the realization of the Deathless (i.e., Nibb±na).

The Bhikkhu keeps his mind steadfastly on Sensation, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. In the bhikkhu who thus keeps his mind steadfastly on sensation, desire with regard to sensation disappears. When the desire disappears, there is realization of the Deathless (i.e., Nibb±na).

The bhikkhu concentrates steadfastly on mind with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. In the bhikkhu who thus concentrate steadfastly on mind, the desire with regard to the mind disappears. When the desire disappears, there is realization of the deathless (i.e., Nibb±na).

The bhikkhu keeps his mind steadfastly on mind-objects, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. In the bhikkhu who thus keeps his mind steadfastly on Mind-Objects, the desire with regard to Mind-Objects disappears. When the desire disappears, there is realization of the deathless (i.e., Nibb±na).

End of the Chanda Sutta,

the seventh in this Vagga.

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

TOP

¾ ± Þ ¹ ¿ ² þ ½ Ñ ñ © ª ð º Æ Œ Ý µ Ð ³ If the characters do not match, the VriRomanPali Normal Font is required; available from Vipassana Research Institute

6. Aññ± sutta
Discourse on Arahatship

     402. Bhikkhus, there are these Four Methods of Steadfast Mindfulness. What are these four? Bhikkhus, in this Teaching, the bhikkhu keeps his mind steadfastly on the body, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ...p... on Sensation ...p... on Mind ...p... on Mind-Objects, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. These, bhikkhus, are the Four Methods of Steadfast Mindfulness. By cultivating these Four Methods of Steadfast Mindfulness and practising them many times, one of two results is to be certainly expected: Arahatship (Aññ±, the knowledge of final emancipation. Arahatta phala) in this very life, or if there yet be any trace of Clinging left, the state of an An±gami (the State of Nonreturn to the world of sense-existence, An±gami phala).

End of the Aññ± Sutta,

the sixth in this Vagga.

Link to Alphabetical List of Suttas

This page at Nibb±na.com was last modified:

TOP

5. Sati Sutta
Discourse on Mindfulness

     401. The Bhagava was staying at Savatthi. (He said): "Bhikkhus, the bhikkhu should abide with mindfulness and comprehension; this is our instructions to you."

     Bhikkhus, how does the bhikkhu abide with mindfulness? Bhikkhus, in this Teaching, the bhikkhu keeps his mind steadfastly on the body, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ...p... on Sensation ...p... on Mind ...p... on Mind-Objects, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. In this manner, bhikkhu, the bhikkhu abides with mindfulness.

     Bhikkhus, how does the bhikkhu abide with clear comprehension? Bhikkhus, in this Teaching, the bhikkhu (who becomes an Arahat through Vipassana meditation) knows when Sensation arises; he knows when it lasts momentarily; he knows when it disappears. The bhikkhu knows when initial application of the mind arises; he knows when it lasts momentarily; he knows when it disappears. In this manner, bhikkhus. the bhikkhu abides with clear comprehension. You should abide, bhikkhus, with mindfulness and clear comprehension. This is our instructions to you.

End of the Sati Sutta,

the fifth in this Vagga.

This page at Nibb±na.com was last modified:

TOP

4. Bh±vita Sutta
Discourse on Cultivating of Steadfast Mindfulness

      400. Bhikkhus, cultivating and practising many times these Four Methods of Steadfast Mindfulness, leads to crossing over from This Shore (the cycle of existence) to the Other Shore (Nibb±na).

      What are the Four? Bhikkhus, in this Teaching, the bhikkhu keeps his mind steadfastly on the body, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ... on Sensation ...p... on Mind ...p... on Mind-Objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. Bhikkhus, cultivating and practising many times these Four Methods of Steadfast Mindfulness leads to crossing over from This Shore (the cycle of existence) to the Other Shore (Nibb±na).

End of the Bh±vita Sutta,

the fourth in this Vagga.

This page at Nibb±na.com was last modified:

TOP

¾ ± Þ ¹ ¿ ² þ ½ Ñ ñ © ª ð º Æ Œ Ý µ Ð ³ If the characters do not match, the VriRomanPali Normal Font is required; available from Vipassana Research Institute

		ANANUSSUTA VAGGA Satipaµµh±na Sa½yutta, Mah±vagga Sa½yutta, Sa½yutta Nik±ya, Suttanta Piµaka SOURCE: "Three Groups of Related Discourses from Mah±vagga Sa½yutta"; Translated by Professor U Ko Lay, Yangon; Edited by the Editorial Committee, DFPPS (Myanmar Piµaka Association), 1998.

3. Viraddha Sutta
Discourse on Neglect of Steadfast Mindfulness

399. Bhikkhus, whoever neglects these Four Methods of Steadfast Mindfulness neglects the Ariya Path that leads to the complete ending of dukkha, that is Nibbana. Bhikkhus, whoever cultivates energetically the Four Methods of Steadfast Mindfulness cultivates the Ariya Path that leads to the complete ending of dukkha, that is Nibb±na.

What are the Four? Bhikkhus, in this Teaching, the bhikkhu keeps his mind steadfastly on the body, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ... on Sensation ...p... on Mind...p... on Mind-Objects, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. Bhikkhus, whoever neglects the Four Methods of Steadfast Mindfulness neglects the Ariya Path that leads to complete ending of dukkha, that is Nibb±na. And Bhikkhus, whoever cultivates energetically these Four Methods of Steadfast Mindfulness cultivates the Ariya Path that leads to the complete ending of dukkha, that is Nibb±na.

End of the Viraddha Sutta,

the third in this Vagga.

Previous Suttas

¾ ± Þ ¹ ¿ ² þ ½ Ñ ñ © ª ð º Æ Œ Ý µ Ð ³ If the characters do not match, the VriRomanPali Normal Font is required; available from Vipassana Research Institute

		ANANUSSUTA VAGGA Satipaµµh±na Sa½yutta, Mah±vagga Sa½yutta, Sa½yutta Nik±ya, Suttanta Piµaka SOURCE: "Three Groups of Related Discourses from Mah±vagga Sa½yutta"; Translated by Professor U Ko Lay, Yangon; Edited by the Editorial Committee, DFPPS (Myanmar Piµaka Association), 1998.

1. Ananussuta Sutta
Discourse on Things Previously Unheard

      397. The Bhagava was staying at S±vatth² (He said:) Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom penetrative insight and mental illumination that this is the practice of keeping the mind steadfastly on the body. Bhikkhus, ...p... that this practice of steadfastly keeping the mind on the body should be cultivated. Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom, penetrative insight and mental illumination that (this practice of steadfastly keeping the mind on the body) has been cultivated.

      Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom penetrative insight and mental illumination that this is the practice of keeping the mind steadfastly on Sensation. Bhikkhus, ...p... that this practice of steadfastly keeping the mind on Sensation should be cultivated. Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom penetrative insight and mental illumination that this practice of steadfastly keeping the mind on sensation has been cultivated.

      Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom, penetrative insight and mental illumination that this is the practice of concentrating steadfastly on Mind. Bhikkhus, ...p... that this is the practice of concentrating steadfastly on Mind should be cultivated. Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom, penetrative insight and mental illumination that this practice of concentrating steadfastly on Mind has been cultivated.

      Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom penetrative insight and mental illumination that this is the practice of keeping the mind steadfastly on Mind-Objects. Bhikkhus, ...p... that this practice of steadfastly keeping the mind on Mind-Objects should be cultivated ...p... Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom, penetrative insight and mental illumination that this practice of steadfastly keeping the mind on Mind-Objects has been cultivated.

End of the Ananussuta Sutta, the first in this Vagga.

2. Vir±ga Sutta
Discourse on Absence of Attachment

     398. Bhikkhus, cultivating and practising many times the Four Methods of Steadfast Mindfulness, leads to certain disillusionment (with the five khandhas), to the abandonment of attachment, to the cessation of dukkha, to the achievement of calm through extinction of defilement, to the attainment of special apperception (i.e.. Magga Insight), to the realization of Four Ariya Truths and the realization of Nibb±na.

      What are the Four (Satipatth±nas)? Bhikkhus, in this Teaching, the bhikkhu keeps his mind steadfastly on the body, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ...p... on Sensation ...p... on Mind ...p... on Mind-Objects, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. Bhikkhus, these Four Methods of Steadfast Mindfulness, when cultivated and practised many times leads to certain disillusionment to the abandonment of attachment, to the cessation of dukkha, to the achievement of calm through extinction of defilement, to attainment of special apperception (i.e., Magga Insight), to the realization of Four Ariya Truths and the realization of Nibb±na.

End of the Vir±ga Sutta,

the second in this Vagga.

This page at Nibb±na.comwas last modified:

TOP

¾ ± Ž ¹ æ ² ž ½ Ń ń © Ŗ š ŗ Ę Œ Ż µ Š ³ If the characters do not match, the VriRomanPali Normal Font is required; available from Vipassana Research Institute

		ANANUSSUTA VAGGA Satipaµµh±na Sa½yutta, Mah±vagga Sa½yutta, Sa½yutta Nik±ya, Suttanta Piµaka SOURCE: "Three Groups of Related Discourses from Mah±vagga Sa½yutta"; Translated by Professor U Ko Lay, Yangon; Edited by the Editorial Committee, DFPPS (Myanmar Piµaka Association), 1998.

1. Ananussuta Sutta
Discourse on Things Previously Unheard

      397. The Bhagava was staying at S±vatth² (He said:) Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom penetrative insight and mental illumination that this is the practice of keeping the mind steadfastly on the body. Bhikkhus, ...p... that this practice of steadfastly keeping the mind on the body should be cultivated. Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom, penetrative insight and mental illumination that (this practice of steadfastly keeping the mind on the body) has been cultivated.

      Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom penetrative insight and mental illumination that this is the practice of keeping the mind steadfastly on Sensation. Bhikkhus, ...p... that this practice of steadfastly keeping the mind on Sensation should be cultivated. Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom penetrative insight and mental illumination that this practice of steadfastly keeping the mind on sensation has been cultivated.

      Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom, penetrative insight and mental illumination that this is the practice of concentrating steadfastly on Mind. Bhikkhus, ...p... that this is the practice of concentrating steadfastly on Mind should be cultivated. Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom, penetrative insight and mental illumination that this practice of concentrating steadfastly on Mind has been cultivated.

      Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom penetrative insight and mental illumination that this is the practice of keeping the mind steadfastly on Mind-Objects. Bhikkhus, ...p... that this practice of steadfastly keeping the mind on Mind-Objects should be cultivated ...p... Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom, penetrative insight and mental illumination that this practice of steadfastly keeping the mind on Mind-Objects has been cultivated.

End of the Ananussuta Sutta, the first in this Vagga.

This page at Nibb±na.com was last modified:

TOP

	Nalanda Vagga Satipathana Samyutta Mahavagga Samyutta, Samyutta Nikaya, Suttanta Pitaka SOURCE: "Three Groups of Related Discourses from MAHAHAVAGGA SAMYUTTA" Translated by Professor U Ko Lay, Yangon Edited by the Editorial Committee, DFPPS (Myanmar Tipitaka Association), 1998

10. Janapada Kalyani Sutta
Discourse with the reference of the Belle of the Land

      386. Thus have I heard; At one time, the Bhagava was staying at Sedaka the market town of the Sumbha people in the country of Sumbha. Then, the Bhagava addressed the bhikkhus saying: 'Bhikkhus'. Those bhikkhus answered the Bhagava, 'Venerable Sir'. Bhagava spoke to these bhikkhus thus:

      Suppose, bhikkhus, for example, a large number of people had gathered together, saying 'Belle of the land: Belle of the land: And that belle of the land danced with a graceful motion; sang with a lovely voice. An immense crowd of people gathered together, (shouting)' The belle of the land dances; the bellie of the land sings'. And there might come along a man who wanted to keep on living, who did not want to die, who wished for happiness and who loathed suffering. And that man might be told, 'O man, you must carry this brimful cup of oil in between the huge crowd of audience and (the dancing) belle of the land; a man holding a sharp sword in his hand will be following you in your wake; if you spill so much as a drop of the oil from the cup, your head will be out off then and there.' What do you this, bhikkhus? Will that man carry the cup of oil unmindfully, being distracted by external attractions? "Not possible, Venerable Sir."

      Bhikkhus, I have given this simile as an illustration. The meaning of the illustration is this: the 'brimful cup of oil' means here 'mindfulness of the body'. Therefore, bhikkhus, you should practise thus" We shall cultivate mindfulness of the body, practising it repeatedly, using it as a means (lit, a vehicle) making it a foundation, making it a habit, constantly practising and strenuously undertaking the practice." In this manner, bhikkhus, you should practise mindfulness of the body.

End of the Janapada Kalyani Sutta,

the tenth in this Vagga.

NALANDA VAGGA THE SECOND.

This page was last modified:

TOP