Sutra Collection (M, Part-1)

Category: Buddhist

8:16 h

Sutra (Sanskrit: सूत्र, romanized: sūtra, lit. 'string, thread') in Indian literary traditions refers to an aphorism or a collection of aphorisms in the form of a manual or, more broadly, a condensed manual or text.

Sutra Collection

-M, Part-1-

Maagandiyasuttam

Point by point Classification

I heard thus:

At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. The Blessed One addressed the Bhikkhus from there. ‘Bhikkhus I will give the point by point classification, listen attentively.’ Those Bhikkhus agreed and the Blessed One said thus. ‘Bhikkhus, in whatever manner the Bhikkhu examines, he finds his external consciousness is not scattered, internally is not settled and without a holding is not worried. Bhikkhus, when the Bhikkhus external consciousness is not scattered, internally is not settled and without a holding is not worried, there would not be to him future arisings of birth, decay, death and unpleasantness.’ The Blessed One said thus, got up from his seat and went to his dwelling.

Soon after the Blessed One had left, it occurred to those Bhikkhus, The Blessed One has given this short exposition and without giving the detailed explanation has got up from his seat and gone to his dwelling ‘Bhikkhus, in whatever manner the Bhikkhu examines, he finds his external consciousness is not scattered, internally is not settled and without a holding is not worried. Bhikkhus, when the Bhikkhus external consciousness is not scattered, internally is not settled and without a holding is not worried, there would not be to him future arisings of birth, decay, death and unpleasantness.’ Who could give us the detailed explanation to this short exposition given by the Blessed One?

It occurred to those Bhikkhus, venerable Maha Kaccana is praised by the Teacher as well as by the wise co-associates in the holy life. It is possible for venerable Maha Kaccana to give the detailed exposition for this short exposition given by the Blessed One. What if we approached venerable Maha Kaccana and asked this. Then those Bhikkhus approached venerable Maha Kaccana, exchanged friendly greetings, sat on a side and said. ‘Friend, Kaccana, the Blessed One gave this short exposition and without giving the detailed exposition got up from the seat and went to his dwelling — ‘Bhikkhus, in whatever manner the Bhikkhu examines, he finds his external consciousness is not scattered, internally is not settled and without a holding is not worried. Bhikkhus, when the Bhikkhus external consciousness is not scattered, internally is not settled and without a holding is not worried, there would not be to him future arisings of birth, decay, death and unpleasantness.’ Now who could give us the detailed exposition of this short exposition?’

It occurred to us venerable Maha Kaccana is praised by the Teacher as well as the wise co-associates of the holy life. It is possible for venerable Maha Kaccana to give the detailed exposition for this short exposition given by the Blessed One. What if we approached venerable Maha Kaccana and asked this. So those Bhikkhus approached venerable Maha Kaccana and said ‘Friend Kaccana, explain this to us.’

‘Friends, it is like a man in need of heartwood, going in search of it, come to a standing huge tree full of heartwood, ignoring the heartwood, roots and trunk was to think that the branches and leaves was the heartwood. In the same manner, the venerable ones come face to face with the Teacher have ignored him and should ask it from me. That Blessed One knows, sees, has become wise, has become the Teaching and has become Brahma. He preaches and practices, is the bringer of meanings, the giver of deathlessness, the lord of the Teaching and thus gone. Now is the right time to ask this from him and as he explains it, we will bear it in our minds.’

‘Friend Kaccana, indeed, that Blessed One knows, sees, has become wise, has become the Teaching and has become Brahma. He preaches and practices it, is the bringer of meanings, the giver of deathlessness, the lord of the Teaching and thus gone. Now is the right time to ask this from him and as he explains it, we will bear it in our minds. Yet, venerable Maha Kaccana is praised by the Teacher as well as the wise co-associates of the holy life. It is possible for venerable Maha Kaccana to give the detailed exposition for this short exposition given by the Blessed One. Friend Kaccana, explain this to us, if it is not troublesome to you.’

‘Then friends, listen and attend carefully.’ Those Bhikkhus agreed and venerable Maha Kaccana said thus ‘The Blessed One has given this short exposition and without giving the detailed explanation has got up from his seat and gone to his dwelling ‘Bhikkhus, in whatever manner the Bhikkhu examines, he finds his external consciousness is not scattered, internally is not settled and without a holding he is not worried. Bhikkhus, when the Bhikkhus external consciousness is not scattered, internally is not settled and without a holding is not worried, there would not be to him future arisings of birth, decay, death and unpleasantness’ Of this short exposition, I understand the detailed explanation thus.’

Friends, how is external consciousness scattered and spread out? Friends, the Bhikkhu seeing a form has eye consciousness which follows that form enslaved, bound fettered and in search of pleasure. To this is called external consciousness is scattered and spread out. Hearing a sound… re… Smelling a scent… re… Tasting… re… Experiencing a touch… re… Cognizing an idea has mind consciousness, which follows that idea enslaved, bound and fettered in search of pleasure. To this is called external consciousness is scattered and spread out.

Friends, how is external consciousness not scattered and not spread out? Friends, the Bhikkhu seeing a form has eye consciousness, which does not follow that form enslaved, bound and fettered in search of pleasure. To this is called external consciousness is not scattered and not spread out. Hearing a sound… re…. Smelling a scent… re… Tasting… re… Experiencing a touch… re… Cognizing an idea has mind consciousness, which does not follow that idea enslaved, bound and fettered in search of pleasure. To this is called external consciousness is not scattered and not spread out.

Friends, how is the mind internally settled? Friends, the Bhikkhu secluded from sensual desires and demerit, with thoughts and thought processes and with joy and pleasantness born of seclusion attains to the first jhana. To him there is consciousness, which is enslaved, bound, fettered and in search of pleasure following after joy and pleasantness born of seclusion. To this is called the mind is internally settled. Again the Bhikkhu overcoming thoughts and thought processes, internally the mind settled and in one point, with joy and pleasantness born of concentration attains to the second jhana. To him there is consciousness, which is enslaved, bound, fettered and in search of pleasure following after joy and pleasantness born of concentration. To this is called the mind is internally settled. Again the Bhikkhu with equanimity to joy and detachment abides mindful and aware and with the body experiencing pleasantness too, attains to the third jhana. To this the noble ones say abiding in pleasantness with equanimity. To him there is consciousness which is enslaved, bound, fettered and in search of pleasure following after equanimity. To this is called the mind is internally settled. Again, friends the Bhikkhu dispelling pleasantness and unpleasantness and earlier having overcome pleasure and displeasure, with equanimity mindfulness purified attains to the fourth jhana. To him there is consciousness which is enslaved, bound, fettered and in search of pleasure following after neither unpleasantness nor pleasantness. To this is called the mind is internally settled.

Friends, how is the mind internally not settled? Friends, the Bhikkhu secluded from sensual desires and demerit, with thoughts and thought processes and with joy and pleasantness born of seclusion attains to the first jhana. His consciousness is not enslaved, bound, fettered and is not in search of pleasure following after joy and pleasantness born of seclusion. To this is called the mind is internally not settled. Again the Bhikkhu overcoming thoughts and thought processes, internally the mind settled and in one point, with joy and pleasantness born of concentration attains to the second jhana. His consciousness is not enslaved, bound, fettered and is not in search of pleasure following after joy and pleasantness born of concentration. To this is called the mind is not internally settled. Again the Bhikkhu with equanimity to joy and detachment abides mindful and aware and with the body experiencing pleasantness too, attains to the third jhana. To this the noble ones say abiding in pleasantness with equanimity. His consciousness is not enslaved, bound, fettered and is not in search of pleasure following after equanimity. To this is called the mind is internally not settled. Again, friends the Bhikkhu dispelling pleasantness and unpleasantness and earlier having overcome pleasure and displeasure, with equanimity mindfulness purified attains to the fourth jhana. His consciousness is not enslaved, bound, fettered and is not in search of pleasure following after neither unpleasantness nor pleasantness. To this is called the mind is not internally settled. Friends, to this is said the mind is internally not settled.

Friends, how is there worry for non holding? Friends, the not learned ordinary man who has not seen noble ones or Great Beings, not clever in their Teachings and not trained in their Teachings sees matter in self, or a material self, or in self matter, or in matter self. That matter changes, takes some other form. Consciousness arises to him about the changed nature of matter and he worries about the changed nature of matter. The worry takes hold of the mind in which the Teaching had arisen, terrifying and annoying it and he worries without a hold… Sees feelings in self, or a feeling self, or in self feelings, or in feelings self… re… Sees perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self… re… Sees determinations in self, or a determining self, or in self determinations, or in determinations self Sees consciousness in self, or a conscious self, or in self consciousness, or in consciousness self This consciousness changes, take some other form. Consciousness arises to him about the changed nature of consciousness and he worries about the changed nature of consciousness. The worry takes hold of the mind in which the Teaching had arisen, terrifying and annoying it and he worries without a hold. Friends, this is worrying for non-holding.

Friends, how is there no worry for non-holding? Friends, the learned noble disciple who has seen noble ones and Great Beings, is clever in their Teachings and trained in their Teachings does not see matter in self, or a material self, or in self matter, or in matter self. That matter changes, takes some other form. Consciousness arises to him about the changed nature of matter and he does not worry about the changed nature of matter. The worry does not take hold of the mind in which the Teaching had arisen, terrifying and annoying it and he does not worry without a hold. Does not see feelings in self, or a feeling self, or in self feelings, or in feelings self… re… Does not see perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self… re… Does not see determinations in self, or a determining self, or in self determinations, or in determinations self… re… Does not see consciousness in self, or a conscious self, or in self consciousness, or in consciousness self This consciousness changes, take some other form. Consciousness arises to him about the changed nature of consciousness and he does not worry about the changed nature of consciousness The worry does not take hold of the mind in which the Teaching had arisen, terrifying and annoying it and he does not worry without a hold. Friends, this is not worrying for non-holding.

Friends, of this short exposition given by the Blessed One thus:

‘Bhikkhus, in whatever manner the Bhikkhu examines… re… there would not be to him future arisings of birth, decay, death and unpleasantness’

I know the detailed explanation thus. If you wish approach the Blessed One and ask him about it. As he explains it, we will bear it in our minds.

Those Bhikkhus delighted with the words of venerable Maha Kaccana and appreciating them got up from their seats, approached the Blessed One worshipped, sat on a side and said. ‘Venerable sir, that exposition, which the Blessed One stated in short and without giving the detailed explanation got up from the seat and went to the dwelling, such as ‘Bhikkhus, in whatever manner the Bhikkhu examines… re… there would not be to him future arisings of birth, decay, death and unpleasantness’

Soon after the Blessed One had gone to his dwelling it occurred to us who could give us the detailed exposition of this short exposition?’

It occurred to us venerable Maha Kaccana is praised by the Teacher as well as the wise co-associates of the holy life. It is possible for venerable Maha Kaccana to give the detailed exposition for this short exposition given by the Blessed One. We approached venerable Maha Kaccana and asked him to explain this to us. He explained it in this manner with these words and phrases.

Bhikkhus, Maha Kaccana is wise, if you had asked it from me, I would have explained it in this same manner. This is its meaning, bear it as that.

The Blessed One said thus and those Bhikkhus delighted in the words of the Blessed One.

Madhupindika Sutta

The Ball of Honey

I have heard that on one occasion the Blessed One was living among the Sakyans near Kapilavatthu in the Banyan Park. Then in the early morning, having put on his robes and carrying his bowl & outer robe, he went into Kapilavatthu for alms. Having gone for alms in Kapilavatthu, after the meal, returning from his alms round, he went to the Great Wood for the day’s abiding. Plunging into the Great Wood, he sat down at the root of a bilva sapling for the day’s abiding.

Dandapani (“Stick-in-hand”) the Sakyan, out roaming & rambling for exercise, also went to the Great Wood. Plunging into the Great Wood, he went to where the Blessed One was under the bilva sapling. On arrival, he exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side. As he was standing there, he said to the Blessed One, “What is the contemplative’s doctrine? What does he proclaim?”

“The sort of doctrine, friend, where one does not keep quarreling with anyone in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & common folk; the sort [of doctrine] where perceptions no longer lie latent in the Brahmin who remains dissociated from sensual pleasures, free from perplexity, his uncertainty cut away, devoid of craving for becoming & non-. Such is my doctrine, such is what I proclaim.”

When this was said, Dandapani the Sakyan — shaking his head, wagging his tongue, raising his eyebrows so that his forehead was wrinkled in three furrows — left, leaning on his stick.

Then, when it was evening, the Blessed One rose from his seclusion and went to the Banyan Park. On arrival, he sat down on a seat made ready. As he was sitting there, he [told the monks what had happened]. When this was said, a certain monk said to the Blessed One, “Lord, what sort of doctrine is it where one does not keep quarreling with anyone in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & common folk; where perceptions no longer lie latent in the Brahmin who remains dissociated from sensual pleasures, free from perplexity, his uncertainty cut away, devoid of craving for becoming & non-?”

“If, monk, with regard to the cause whereby the perceptions & categories of complication assail a person, there is nothing there to relish, welcome, or remain fastened to, then that is the end of the underlying tendencies to passion, to irritation, to views, to uncertainty, to conceit, to passion for becoming, & to ignorance. That is the end of taking up rods & bladed weapons, of arguments, quarrels, disputes, accusations, divisive tale-bearing, & false speech. That is where these evil, unskillful things cease without remainder.” That is what the Blessed One said. Having said it, the One Well-gone got up from his seat and went into his dwelling.

Then, not long after the Blessed One had left, this thought occurred to the monks: “This brief statement the Blessed One made, after which he went into his dwelling without analyzing the detailed meaning — i.e., ‘If, with regard to the cause whereby the perceptions & categories of complication assail a person, there is nothing to relish … that is where these evil, unskillful things cease without remainder’: now who might analyze the unanalyzed detailed meaning of this brief statement?” Then the thought occurred to them, “Ven. Maha Kaccayana is praised by the Teacher and esteemed by his knowledgeable companions in the holy life. He is capable of analyzing the unanalyzed detailed meaning of this brief statement. Suppose we were to go to him and, on arrival, question him about this matter.”

So the monks went to Ven. Maha Kaccayana and, on arrival exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, they [told him what had happened, and added,] “Analyze the meaning, Ven. Maha Kaccayana!”

[He replied:] “Friends, it’s as if a man needing heartwood, looking for heartwood, wandering in search of heartwood — passing over the root & trunk of a standing tree possessing heartwood — were to imagine that heartwood should be sought among its branches & leaves. So it is with you, who — having bypassed the Blessed One when you were face to face with him, the Teacher — imagine that I should be asked about this matter. For knowing, the Blessed One knows; seeing, he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahma. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathágata. That was the time when you should have questioned him about this matter. However he answered, that was how you should have remembered it.”

“Yes, friend Kaccayana: knowing, the Blessed One knows; seeing, he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahma. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathágata. That was the time when we should have questioned him about this matter. However he answered, that was how we should have remembered it. But you are praised by the Teacher and esteemed by your knowledgeable companions in the holy life. You are capable of analyzing the unanalyzed detailed meaning of this brief statement. Analyze the meaning, Ven. Maha Kaccayana!”

“In that case, my friends, listen & pay close attention. I will speak.”

“As you say, friend,” the monks responded.

Ven. Maha Kaccayana said this: “Concerning the brief statement the Blessed One made, after which he went into his dwelling without analyzing the detailed meaning — i.e., ‘If, with regard to the cause whereby the perceptions & categories of complication assail a person, there is nothing there to relish, welcome, or remain fastened to, then that is the end of the underlying tendencies to passion, to irritation, to views, to uncertainty, to conceit, to passion for becoming, & to ignorance. That is the end of taking up rods & bladed weapons, of arguments, quarrels, disputes, accusations, divisive tale-bearing, & false speech. That is where these evil, unskillful things cease without remainder’ — I understand the detailed meaning to be this:

“Dependent on eye & forms, eye-consciousness arises. The meeting of the three is contact. With contact as a requisite condition, there is feeling. What one feels, one perceives (labels in the mind). What one perceives, one thinks about. What one thinks about, one complicates. Based on what a person complicates, the perceptions & categories of complication assail him/her with regard to past, present, & future forms cognizable via the eye.”

“Dependent on ear & sounds, ear-consciousness arises ….”

“Dependent on nose & aromas, nose-consciousness arises ….”

“Dependent on tongue & flavors, tongue-consciousness arises ….”

“Dependent on body & tactile sensations, body-consciousness arises ….”

“Dependent on intellect & ideas, intellect-consciousness arises. The meeting of the three is contact. With contact as a requisite condition, there is feeling. What one feels, one perceives (labels in the mind). What one perceives, one thinks about. What one thinks about, one complicates. Based on what a person complicates, the perceptions & categories of complication assail him/her with regard to past, present, & future ideas cognizable via the intellect.”

“Now, when there is the eye, when there are forms, when there is eye-consciousness, it is possible that one will delineate a delineation of contact. When there is a delineation of contact, it is possible that one will delineate a delineation of feeling. When there is a delineation of feeling, it is possible that one will delineate a delineation of perception. When there is a delineation of perception, it is possible that one will delineate a delineation of thinking. When there is a delineation of thinking, it is possible that one will delineate a delineation of being assailed by the perceptions & categories of complication.”

“When there is the ear ….”

“When there is the nose ….”

“When there is the tongue ….”

“When there is the body ….”

“When there is the intellect, when there are ideas, when there is intellect-consciousness, it is possible that one will delineate a delineation of contact. When there is a delineation of contact, it is possible that one will delineate a delineation of feeling. When there is a delineation of feeling, it is possible that one will delineate a delineation of perception. When there is a delineation of perception, it is possible that one will delineate a delineation of thinking. When there is a delineation of thinking, it is possible that one will delineate a delineation of being assailed by the perceptions & categories of complication.”

“Now, when there is no eye, when there are no forms, when there is no eye-consciousness, it is impossible that one will delineate a delineation of contact. When there is no delineation of contact, it is impossible that one will delineate a delineation of feeling. When there is no delineation of feeling, it is impossible that one will delineate a delineation of perception. When there is no delineation of perception, it is impossible that one will delineate a delineation of thinking. When there is no delineation of thinking, it is impossible that one will delineate a delineation of being assailed by the perceptions & categories of complication.”

“When there is no ear ….”

“When there is no nose ….”

“When there is no tongue ….”

“When there is no body ….”