Sutra Collection
-RS-
Rahogata Sutta
Alone
Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “Just now, lord, while I was in seclusion, this train of thought arose in my awareness: ‘Three feelings have been spoken of by the Blessed One: a feeling of pleasure, a feeling of pain (stress), and a feeling of neither pleasure nor pain.’ These are the three feelings spoken of by the Blessed One. But the Blessed One has said: “Whatever is felt comes under stress (pain).” Now in what connection was this stated by the Blessed One: “Whatever is felt comes under stress (pain)?”’”
“Excellent, monk. Excellent. These three feelings have been spoken of by me: a feeling of pleasure, a feeling of pain (stress),and a feeling of neither pleasure nor pain. These are the three feelings spoken of by me. But I have also said: ‘Whatever is felt comes under stress (pain).’ That I have stated simply in connection with the inconstancy of fabrications. That I have stated simply in connection with the nature of fabrications to end... in connection with the nature of fabrications to fall away... to fade away... to cease... in connection with the nature of fabrications to change.”
“And I have also taught the step-by-step cessation of fabrications. When one has attained the first jhana, speech has ceased. When one has attained the second jhana, directed thought and evaluation have ceased. When one has attained the third jhana, rapture has ceased. When one has attained the fourth jhana, in-and-out breathing has ceased. When one has attained the dimension of the infinitude of space, the perception of forms has ceased. When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has ceased. When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of consciousness has ceased. When one has attained the dimension of neither-perception nor non-perception, the perception of the dimension of nothingness has ceased. When one has attained the cessation of perception and feeling, perception and feeling have ceased. When a monk’s effluents have ended, passion has ceased, aversion has ceased, delusion has ceased.”
“Then, monk, I have also taught the step-by-step stilling of fabrications. When one has attained the first jhana, speech has been stilled. When one has attained the second jhana, directed thought and evaluation have been stilled. When one has attained the third jhana, rapture has been stilled. When one has attained the fourth jhana, in-and-out breathing has been stilled. When one has attained the dimension of the infinitude of space, the perception of forms has been stilled. When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has been stilled. When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of consciousness has been stilled. When one has attained the dimension of neither-perception nor non-perception, the perception of the dimension of nothingness has been stilled. When one has attained the cessation of perception and feeling, perception and feeling have been stilled. When a monk’s effluents have ended, passion has been stilled, aversion has been stilled, delusion has been stilled.”
“There are these six calmings. When one has attained the first jhana, speech has been calmed. When one has attained the second jhana, directed thought and evaluation have been calmed. When one has attained the third jhana, rapture has been calmed. When one has attained the fourth jhana, in-and-out breathing has been calmed. When one has attained the cessation of perception and feeling, perception and feeling have been calmed. When a monk’s effluents have ended, passion has been calmed, aversion has been calmed, delusion has been calmed.”
Rahula Sutta
Advice to Rahula
“Renouncing the five pleasures of sense that entrance and delight the mind, and in faith departing from home, become one who makes an end of suffering!”
“Associate with good friends and choose a remote lodging, secluded, with little noise. Be moderate in eating. Robes, alms-food, remedies and a dwelling, — do not have craving for these things; do not be one who returns to the world. Practice restraint according to the Discipline, and control the five sense-faculties.”
In this manner the Lord repeatedly exhorted the Venerable Rahula.
Raja Sutta
The King
I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta’s Grove, Anathapindika’s monastery. Now at that time King Pasenadi Kosala was together with Queen Mallika in the upper palace. Then he said to her, “Is there anyone more dear to you than yourself?”
“No, your majesty,” she answered. “There is no one more dear to me than myself. And what about you, your majesty? Is there anyone more dear to you than yourself?”
“No, Mallika. There is no one more dear to me than myself.”
Then the king, descending from the palace, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: “Just now I was together with Queen Mallika in the upper palace. I said to her, ‘Is there anyone more dear to you than yourself?’”
“‘No, your majesty,’ she answered. ‘There is no one more dear to me than myself. And what about you, your majesty? Is there anyone more dear to you than yourself?’”
“‘No, Mallika. There is no one more dear to me than myself.’”
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Searching all directions
with one’s awareness,
one finds no one dearer
than oneself.
In the same way, others
are fiercely dear to themselves.
So one should not hurt others
if one loves oneself.
Ratana Sutta
The Jewel Discourse
The occasion for this discourse, in brief, according to the commentary, is as follows: The city of Vesali was afflicted by a famine, causing death, especially to the poor folk. Due to the presence of decaying corpses the evil spirits began to haunt the city; this was followed by a pestilence. Plagued by these three fears of famine, non-human beings and pestilence, the citizens sought the help of the Buddha who was then living at Rajagaha.
Followed by a large number of monks including the Venerable Ánanda, his attendant disciple, the Buddha came to the city of Vesali. With the arrival of the Master, there were torrential rains, which swept away the putrefying corpses. The atmosphere became purified the city was clean.
Thereupon the Buddha delivered this Jewel Discourse (Ratana Sutta ) to the Venerable Ánanda, and gave him instructions as to how he should tour the city with the Licchavi citizens reciting the discourse as a mark of protection to the people of Vesali. The Venerable Ánanda followed the instructions, and sprinkled the sanctified water from the Buddha’s own alms bowl. As a consequence the evil spirits were exorcised the pestilence subsided. Thereafter the Venerable Ánanda returned with the citizens of Vesali to the Public hall where the Buddha and his disciples had assembled awaiting his arrival. There the Buddha recited the same Jewel Discourse to the gathering:
1. “Whatever beings (non-humans) are assembled here, terrestrial or celestial, may they all have peace of mind, and may they listen attentively to these words:
2. “O beings, listen closely. May you all radiate loving-kindness to those human beings who, by day and night, bring offerings to you (offer merit to you). Wherefore, protect them with diligence.”
5. “The Supreme Buddha extolled a path of purity (the Noble Eightfold Path) calling it the path which unfailingly brings concentration. There is naught comparable to this concentration. This precious jewel is the Dhamma. By this (asseveration of the) truth may there be happiness.”
7. “With a steadfast mind, and applying themselves well in the dispensation of the Buddha Gotama, free from (defilements), they have attained to that which should be attained (Arahantship) encountering the Deathless. They enjoy the Peace of Nibbána freely obtained. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.”
8. “As a post deep-planted in the earth stands unshaken by the winds from the four quarters, so, too, I declare is the righteous man who comprehends with wisdom the Noble Truths. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.”
9. “Those who realized the Noble Truths well taught by him who is profound in wisdom (the Buddha), even though they may be exceedingly heedless, they will not take an eighth existence (in the realm of sense spheres). This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.”
10. “With his gaining of insight he abandons three states of mind, namely self-illusion, doubt, and indulgence in meaningless rites and rituals, should there be any. He is also fully freed from the four states of woe, and therefore, incapable of committing the six major wrongdoings. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.”
11. “Any evil action he may still do by deed, word or thought, he is incapable of concealing it; since it has been proclaimed that such concealing is impossible for one who has seen the Path (of Nibbána). This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.”
12. “As the woodland groves though in the early heat of the summer month are crowned with blossoming flowers even so is the sublime Dhamma leading to the (calm) of Nibbána which is taught (by the Buddha) for the highest good. This precious jewel is the Buddha. By this (asseveration of the) truth may there be happiness.”
13. “The Peerless Excellent one (the Buddha) the Knower (of Nibbána), the Giver (of Nibbána), the Bringer (of the Noble Path), taught the excellent Dhamma. This precious jewel is the Buddha. By this (asseveration of the) truth may there be happiness.”
14. “Their past (kamma) is spent, their new (kamma) no more arises, their mind to future becoming is unattached. Their germ (of rebirth-consciousness) has died, they have no more desire for re-living. Those wise men fade out (of existence) as the flame of this lamp (which has just faded away). This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.”
16. “Whatever beings are assembled here terrestrial or celestial, come let us salute the perfect Dhamma, honored by gods and men. May there be happiness.”
17. “Whatever beings are assembled here terrestrial or celestial, come let us salute the perfect Sangha, honored by gods and men. May there be happiness.”
Ratha-vinita Sutta
Relay Chariots
I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels’ Sanctuary. Then a number of monks from the Blessed One’s native land, having completed the Rains Retreat in the native land, went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
As they were sitting there, the Blessed One said to them, “Monks, whom in our native land do the native-land monks — his companions in the holy life — esteem in this way: ‘Having few wants himself, he gives talks to the monks on fewness of wants. Contented himself, he gives talks to the monks on contentment. Secluded himself, he gives talks to the monks on seclusion. Un-entangled himself, he gives talks to the monks on non-entanglement. Having aroused persistence in himself, he gives talks to the monks on arousing persistence. Consummate in his own virtue, he gives talks to the monks on becoming consummate in virtue. Consummate in his own concentration, he gives talks to the monks on becoming consummate in concentration. Consummate in his own discernment, he gives talks to the monks on becoming consummate in discernment. Consummate in his own release, he gives talks to the monks on becoming consummate in release. Consummate in his own knowledge and vision of release, he gives talks to the monks on becoming consummate in the knowledge and vision of release. He is one who exhorts, informs, instructs, urges, rouses, and encourages his companions in the holy life.’”
“Lord, the monk named Punna Mantaniputta (Mantani’s son) is esteemed by the native-land monks — his companions in the holy life — in this way: ‘Having few wants himself, he gives talks to the monks on fewness of wants. Contented himself, he gives talks to the monks on contentment. Secluded himself, he gives talks to the monks on seclusion. Un-entangled himself, he gives talks to the monks on non-entanglement. Having aroused persistence in himself, he gives talks to the monks on arousing persistence. Consummate in his own virtue, he gives talks to the monks on becoming consummate in virtue. Consummate in his own concentration, he gives talks to the monks on becoming consummate in concentration. Consummate in his own discernment, he gives talks to the monks on becoming consummate in discernment. Consummate in his own release, he gives talks to the monks on becoming consummate in release. Consummate in his own knowledge and vision of release, he gives talks to the monks on becoming consummate in the knowledge and vision of release. He is one who exhorts, informs, instructs, urges, rouses, and encourages his companions in the holy life.’”
Now at that time Ven. Shariputra was sitting not far from the Blessed One. The thought occurred to him: “It’s a gain, a great gain for Ven. Punna Mantaniputta that his knowledgeable companions in the holy life speak his praise point by point in the presence of the Teacher, and that the Teacher seconds that praise. Maybe sometime or other I, too, will go to meet with Ven. Punna Mantaniputta; maybe I’ll have some conversation with him.”
Then the Blessed One, having stayed at Rajagaha as long as he liked, set out wandering to Savatthi. Wandering by stages, he arrived there and stayed in Jeta’s Grove, Anathapindika’s monastery. Ven. Punna Mantaniputta heard, “The Blessed One has arrived at Savatthi and is staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery.” Setting his lodgings in order and taking his robes and bowl, he set out wandering to Savatthi. Wandering by stages, he went to where the Blessed One was staying in Jeta’s Grove, Anathapindika’s monastery. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, the Blessed One instructed, urged, roused, and encouraged him with a Dhamma talk. Then Ven. Punna — instructed, urged, roused, and encouraged with the Blessed One’s Dhamma talk; delighting and approving of the Blessed One’s words — got up from his seat, bowed down to the Blessed One, circumambulated him, and went to the Grove of the Blind for the day’s abiding.
