1| Assignment of Sutta

INTRODUCTION

The Buddha has passed away, but the sublime Teaching, which He expounded during
His long and successful ministry and which He unreservedly bequeathed to humanity, still
exists in its pristine purity. Although the Master has left no written records of His
Teachings, His disciples preserved them, by committing to memory and transmitting them
orally from generation to generation.

Three months after the Death of the Buddha, in the eighth year of King Ajatasattu's
reign, 500 pre-eminent Arahants concerned with preserving the purity of the Doctrine held
a Convocation at Rajagaha to rehearse it. The Venerable Ananda Thera, the Buddha's
beloved attendant who had the special privilege and honor of hearing the discourses from
the Buddha Himself, and the Venerable Upali Thera were chosen to answer questions
about the Dhamma (Doctrine) and the Vinaya (Discipline) respectively.

This First Council compiled and arranged in its present form the Pali Tipitaka, which
represents the entire body of the Buddha's Teaching. Two other Councils of Arahants were
held 100 and 236 years later respectively, again to rehearse the Word of the Buddha
because attempts were being made to pollute the pure Teaching. About 83 B.C., during the
reign of the pious Simhala King Vatta Gamani Abhaya, a Council of Arahants was held,
and the Tipitaka was, for the first time in the history of Buddhism, committed to writing
at Aluvihara in Ceylon.

Thanks to the indefatigable efforts of those noble and foresighted Arahants, there is no
room either now or in the future for higher critics or progressive scholars to adulterate the
pure Teaching. The voluminous Tipitaka, which contains the essence of the Buddha's
Teaching, is estimated to be about eleven times the size of the Bible.

The word Tipitaka means three Baskets. They are the Basket of Discipline (Vinaya
Pitaka), the Basket of Discourses (Sutta Pitaka) and the Basket of Ultimate
Doctrine (Abhidhamma Pitaka).

The Vinaya Pitaka, which is regarded as the sheet anchor of the Holy Order, deals
mainly with the rules and regulations of the Order of Bhikkhus (monks) and Bhikkhunis
(nuns). For nearly twenty years after the Enlightenment of the Buddha, no definite rules
were laid down for control and discipline of the Sangha (Order). Subsequently as occasion
arose, the Buddha promulgated rules for the future discipline of the Sangha. Reasons for
the promulgated of rules, their various implications and specific ceremonies of the Sangha
are fully described in the Vinaya Pitaka. The history of the gradual development of Sasana
from its very inception, a brief account of the life and ministry of the Buddha additional,
and details of the three Councils are some other relevant contents of the Vinaya Pitaka.
Indirectly it reveals useful information about ancient history, Indian customs, ancient arts,
and sciences. One who reads the Vinaya Pitaka cannot but be impressed by the democratic
constitution of the Sangha, their holding of possessions in common, the exceptionally high
moral standard of the Bhikkhus, and the unsurpassed administrative abilities of the
Buddha, who anticipated even the present Parliamentary system. Lord Zetland
writes; "And it may come as a surprise to many to learn that in the Assemblies of the
Buddhists in India two thousand years and more ago are to be found the rudiments of our
own Parliamentary practice of the present day."
2| Assignment of Sutta

The Vinaya Pitaka consists of the following five books:

1.Parajika Pali (Major Offences)

2. Pacittiya Pali (Minor Offences)
3. Mahavagga Pali (Greater Section)
4. Cullavagga Pali (Lesser Section)
5. Parivara Pali (Epitome of the Vinaya)

The Sutta Pitaka consists chiefly of instructive discourses delivered by the Buddha to
both the Sangha and the laity on various occasions. A few discourses, expounded by
disciples such as the Venerable Sariputta, Moggallana, and Ananda, are incorporated and
are accorded as much veneration as the Word of the Buddha Himself, since they were
approved by Him. Most of the sermons were intended mainly for the benefit of Bhikkhus,
and they deal with the Holy Life and with the exposition of the Doctrine. There are several
other discourses which deal with both the material and the moral progress of His lay
followers. The Sigalovada Sutta, for instance, deals mainly with the duties of a layman.
There are also a few interesting talks given to children.

This Pitaka may be compared to a book of prescriptions, since the discourses were
expounded on diverse occasions to suit the temperaments of various persons. There may be
seemingly contradictory statements, but they should not be misconstrued as they were
uttered by the Buddha to suit a particular purpose; for instance, to the self-same question
He would maintain silence, when the inquirer was merely foolishly inquisitive, or give a
detailed reply when He knew the inquirer to be an earnest seeker after the Truth.

The Sutta Pitaka consists of the following five Nikayas (Collections):

1.Digha Nikaya (Collection of Long Discourses)

2. Majjhima Nikaya (Collection of Middle-length Discourses)
3. Samyutta Nikaya (Collection of Kindred Sayings)
4. Anguttara Nikaya (Collection of Gradual Sayings)
5. Khuddaka Nikaya (Smaller Collection)

This fifth is subdivided into fifteen books:

1.Khuddaka Patha (Shorter Texts)

2. Dhammapada (The Way of Truth)
3. Udana (Paeans of Joy)
4. Itivuttaka ("Thus said" Discourses)
5. Sutta Nipata (Collected Discourses)
6. Vimana Vatthu (Stories of Celestial Mansions)
7. Peta Vatthu (Stories of Peta)
8. Theragatha (Psalms of the Brethren)
9. Therigatha (Psalms of the Sisters)
10. Jataka (Birth Stories of the Bodhisatta)
11. Niddesa (Expositions)
3| Assignment of Sutta

12. Patisambhida (Book on Analytical Knowledge)

13. Apadana (Lives of Arahants)
14. Buddhavamsa (History of the Buddha)
15. Cariya Pitaka (Modes of Conduct)

The Abhidhamma Pitaka is the most important and most interesting of the three
containing as it does the profound philosophy of the Buddha's teaching in contrast to the
simpler discourses in the Sutta Pitaka. Abhidhamma, the Higher Doctrine of the Buddha,
expounds the quintessence of His profound teachings. According to some scholars
Abhidhamma is not a teaching of the Buddha but is a later elaboration of scholastic monks.
Tradition, however, attributes the nucleus of the Abhidhamma to the Buddha Himself.
The Matika of Matrices of the Abhidhamma, such as Kusala Dhamma (Wholesome
States), Akusala Dhamma (Unwholesome States), and Abyakata Dhamma (Indeterminate
States) etc., which have been elaborated in the six books (Kathavatthu being excluded),
were expounded by the Buddha. To the Venerable Sariputta is assigned the honor of
having explained all these topics in detail.

Whoever the great author or authors may have been, it has to be admitted that the
Abhidhamma must be the product of an intellectual genius comparable only to the Buddha.
This is evident from the intricate and subtle Patthana Pakarana which describes in detail
the various causal relations. To the wise truth-seekers, Abhidhamma is an indispensable
guide and an intellectual treat. Here is found food for thought to original thinkers and to
earnest students who wish to develop wisdom and lead an ideal Buddhist life.
Abhidhamma is not a subject of fleeting interest designed for the superficial reader.
Modern Psychology, limited as it is, comes within the scope of (Abhidhamma inasmuch as
it deals with mind, thoughts, thought processes, and mental properties; but it does not
admit of a psyche or a soul. It teaches a psychology without a psyche. If one were to read
the Abhidhamma as a modern textbook on psychology, one would be disappointed. No
attempt has here been made to solve all the problems that confront a modern psychologist.

Consciousness (Citta) is defined. Thoughts are analyzed and classified chiefly from an
ethical standpoint. All mental properties (Ectasias) are enumerated. The composition of
each type of consciousness is set forth in detail. How thoughts arise is minutely
described. Bhavanga and Javana thought moments, which are explained only in the
Abhidhamma, and which have no parallel in modern psychology, are of special interest to
research students in psychology. Irrelevant problems that interest students and scholars, but
have no relation to one's Deliverance, are deliberately set aside.

Matter is summarily discussed, but it has not been described for physicists.
Fundamental units of matter, material properties, source of matter, relationship of mind
and matter are explained. Abhidhamma does not attempt to give a systematised knowledge
of mind and matter. It investigates these two composite factors of the so-called being, to
help the understanding of things as they truly are. A philosophy has been developed on
those lines. Based on that philosophy, an ethical system has been evolved to realize the
ultimate Goal, Nibbana. As Mrs. Rhys Davids rightly says: "Abhidhamma deals with (i)
what we find (a) within us (b) around us and of (ii) what we aspire to find.

While the Sutta Pitaka contains the conventional teaching (vohara desana), the
Abhidhamma Pitaka contains the ultimate teaching (paramattha desana).
4| Assignment of Sutta

It is generally admitted by most exponents of the Dhamma that a knowledge of the

Abhidhamma is essential to comprehend fully the Teachings of the Buddha, as it presents
the key that opens the door of reality.

The Abhidhamma Pitaka is composed of the following seven works:

1.Dhammasangani (Classification of Dhamma)

2. Vibhanga (Divisions)
3. Dhatukatha (Discourse on Elements)
4. Puggala Pannatti (The Book on Individuals)
5. Kathavatthu (Points of Controversy)
6. Yamaka (The Book of Pairs)
7. Patthana (The Book of Causal Relations)

Sitagu Buddhist Academy (Thanlyin)

August, 2021
Ven Bodhisati
5| Assignment of Sutta

1) The six roots of disputes mentioned in Samagama Sutta

In Buddhism, disputes and conflicts arise when we lack insight into the true nature of
things. We are all subject to ignorance and therefore perceive and project onto ephemeral
phenomena qualities such as “everlasting,” “independent,” “desirable,” and “undesirable.”
We come to regard these phenomena as substantial aspects of our “selves.” This false idea
of self-pushes us to seek sensory fulfilment through them, or to deny others said
fulfillment.
The Samagama Sutta of the Majjhima Nikaya demonstrates how the unenlightened
have been entangled in innumerable impulses to conflict since beginningless time.
According to this text, conflict arises due to two factors. First, worldly individuals who are
uninstructed in the Buddha’s teaching become entangled in unwholesome and ignorant
thoughts. Second, these thoughts lead to conceptual proliferation, which leads to jealousy
and avarice when a party perceives another to possess a quality or thing that the party
desires intensely and sees the other as undeserving of possessing. A misplaced sense of
injustice arises from the same processes that lead to sense-perception.
The Buddha taught Ananda as follows: “There are, Ananda, these six roots of dispute.
What six? Here, Ananda, a monk is angry and resentful. Such a monk dwells without
respect and deference toward the Teacher, the Dhamma, and the Sangha, and does not
fulfill the training. A monk who dwells without respect and deference toward the Teacher,
the Dhamma, and the Sangha, and who does not fulfill the training, creates a dispute in the
Sangha, which would be for the harm and unhappiness of many, for the loss, harm, and
suffering of many. Now if you see any such root of dispute either in yourself or externally,
you should strive to abandon that same unskillful root of dispute. And if you do not see any
such root of dispute either in yourself or externally, you should practice in such a way that
the same unskillful root of dispute does not arise in the future. Thus, there is abandoning of
that unskillful root of dispute, thus there is the non-arising of that evil root of dispute in the
future. Again, a monk is contemptuous and insolent, or envious and stingy, deceitful, and
deceptive; or has unskillful wishes and wrong view, adheres to his or her own views, holds
on to them tenaciously, and relinquishes them with difficulty. Such a monk dwells without
respect and deference toward the Teacher, the Dhamma, and the Sangha, and does not
fulfill the training. A monk who dwells without respect and deference toward the Teacher,
the Dhamma, and the Sangha, and who does not fulfill the training, creates a dispute in the
Sangha, which would be for the harm and unhappiness of many, for the loss, harm, and
suffering of many. Now if you see any such root of dispute either in yourself or externally,
you should strive to abandon that same unskillful root of dispute. And if you do not see any
such root of dispute either in yourself or externally, you should practice in such a way that
the same unskillful root of dispute does not arise in the future. Thus, there is abandoning of
that unskillful root of dispute, thus there is the non-arising of that evil root of dispute in the
future.” In this sense, all self-destructive attitudes and hostilities can be said to stem from
the defilements, or kilesa: greed (lobha), hatred (dosa), and delusion (moha). At the same
time, the Buddha also taught Ananda “Ananda, there are these six roots of cordiality that
6| Assignment of Sutta

create love and respect, and conduce to cohesion, non-dispute, concord, and unity. What
are these six? Here a monk or nun maintains bodily acts of loving-kindness both in public
and in private toward his or her companions in the holy life. This is a root of cordiality that
creates love and respect, and conduces to cohesion, non-dispute, concord, and unity.
Again, a monk or nun maintains verbal acts of loving-kindness both in public and in
private toward his or her companions in the holy life. This too is a root of cordiality that
creates love and respect, and conduces to cohesion, non-dispute, concord, and unity.
Again, a monk or nun maintains mental acts of loving-kindness both in public and in
private toward his or her companions in the holy life. This too is a root of cordiality that
creates love and respect, and conduces to cohesion, non-dispute, concord, and unity.
Again, a monk or nun enjoys things in common with his or her virtuous companions in the
holy life; without making reservations, he or she shares with them any righteous gain that
has been obtained in a righteous way, including even the mere content of his alms bowl.
This too is a root of cordiality that creates love and respect, and conduces to cohesion, non-
dispute, concord, and unity. Again, a monk or nun dwells both in public and in private
possessing in common with his or her companions in the holy life those virtues that are
unbroken, untorn, unblemished, freeing, praised by the wise, leading to concentration. This
too is a root of cordiality that creates love and respect, and conduces to cohesion, non-
dispute, concord, and unity. Again, a monk or nun dwells both in public and in private
possessing in common with his or her companions in the holy life in that view that is noble
and emancipating and leads the one who practices in accord with it to the complete
destruction of suffering. This too is a root of cordiality that creates love and respect, and
conduces to cohesion, non-dispute, concord, and unity. These are the six roots of cordiality
that create love and respect, and conduce to cohesion, to non-dispute, to concord, and to
unity.” These three types of defilements have become deeply engrained in the human
consciousness. Worse yet, these are mutually reinforcing unwholesome roots that condition
our emotional and cognitive habits, driving us to engage in unwholesome activities. Due to
greed, we pursue our objectives through aggression, coercion, and threats. Due to hatred,
we perpetrate violence against those we dislike. And because of delusion, we conform to
conventional and unenlightened ideas about what constitutes peace.
Equanimity is a noble and extraordinary expression of wisdom. Although such
character is more prevalent among arahants, who have completely eliminated all
unwholesome states, this can still apply to conventional human behavior as an antidote to
prejudice and discrimination.
Peace, according to the Buddhist teachings, is a subjective quality that arises when an
individual can manifest the elimination of greed, hatred, and delusion. Therefore,
Buddhism emphasizes “internal peace” (ajjhatta-santi), which is a result of the complete
cessation of defilements. Because of this, the Buddha places a greater emphasis on the
subjective aspect of moral principles than the mere external activities geared to changing
society. Yet these inner psychological changes, once directed outward, have the potential
to truly transform the world in a positive manner.
7| Assignment of Sutta

2) The extractions from Bakkhula Sutta

1. So, I have heard. At one time Venerable Bakkula was staying near Rājagaha, in
the Bamboo Grove, the squirrels’ feeding ground.
2.Then the naked ascetic Kassapa, who had been a friend of Bakkula’s in the lay
life, approached him, and exchanged greetings with him. When the greetings and
polite conversation were over, he sat down to one side and said to Venerable
Bakkula, “Reverend Bakkula, how long has it been since you went forth?”
“It has been eighty years, reverend.”
“But in these eighty years, how many times have you had sex?”
3.“You shouldn’t ask me such a question. Rather, you should ask me this: ‘But in
these eighty years, how many times have sensual perceptions ever arisen in you?’”
4. “But in these eighty years, how many times have sensual perceptions ever
arisen in you?”
5.“In these eighty years, I don’t recall that any sensual perception has ever arisen in
me.”
5. “This we remember as an incredible quality of Venerable Bakkula.”
6. “In these eighty years, I don’t recall that any perception of ill will … or cruelty
has ever arisen in me.”
7. “This too we remember as an incredible quality of Venerable Bakkula.”
8. “In these eighty years, I don’t recall that any thought of sensuality … ill will
… or cruelty has ever arisen in me.”
9. “This too we remember as an incredible quality of Venerable Bakkula.”
10. “In these eighty years, I don’t recall accepting a robe from a householder
… cutting a robe with a knife … sewing a robe with a needle … dying a robe
… sewing a robe during the robe-making ceremony … looking for robe
material for my companions in the spiritual life when they are making robes
… accepting an invitation … having such a thought: ‘If only someone would
invite me!’ … sitting down inside a house … eating inside a house … getting
caught up in the details of female’s appearance … teaching a female, even so
much as a four line verse … going to the nuns’ quarters … teaching the nuns
… teaching the trainee nuns … teaching the novice nuns … giving the going
forth … giving the ordination … giving dependence … being looked after by a
novice … bathing in the sauna … bathing with bath powder … looking for a
massage from my companions in the spiritual life … being ill, even for as long
as it takes to pull a cow’s udder … being presented with medicine, even as
much as a bit of yellow myrobalan … leaning on a headrest … preparing a cot
…”
11. “This too we remember as an incredible quality of Venerable Bakkula.”
8| Assignment of Sutta

12. “In these eighty years, I don’t recall commencing the rainy season residence in
the neighborhood of a village.”
13. “This too we remember as an incredible quality of Venerable Bakkula.”
14. “Reverend, for seven days I ate the nation’s alms-food as a debtor. Then on the
eighth day I became enlightened.”
15. “This too we remember as an incredible quality of Venerable Bakkula.
16. Reverend Bakkula, may I receive the going forth, the ordination in this teaching
and training?” And the naked ascetic Kassapa received the going forth, the
ordination in this teaching and training.
17. Not long after his ordination, Venerable Kassapa, living alone, withdrawn,
diligent, keen, and resolute, soon realized the supreme end of the spiritual path
in this very life. He lived having achieved with his own insight the goal for
which gentlemen rightly go forth from the lay life to homelessness.
18. He understood: “Rebirth is ended; the spiritual journey has been completed;
what had to be done has been done; there is no return to any state of
existence.” And Venerable Kassapa became one of the perfected.
19. Then sometime later Venerable Bakkula took a key and went from dwelling to
dwelling, saying, “Come forth, venerables, come forth! Today will be my final
extinguishment.”
20. “This too we remember as an incredible quality of Venerable Bakkula.”
21. And Venerable Bakkula became fully extinguished while sitting right in the
middle of the Saṅgha.
22. “This too we remember as an incredible quality of Venerable Bakkula.

23.Reverend Bakkula, may I receive the going forth, the ordination in this
teaching and training?” And the naked ascetic Kassapa received the
going forth, the ordination in this teaching and training.
24.Not long after his ordination, Venerable Kassapa, living alone,
withdrawn, diligent, keen, and resolute, soon realized the supreme end
of the spiritual path in this very life. He lived having achieved with his
own insight the goal for which gentlemen rightly go forth from the lay
life to homelessness.
25.He understood: “Rebirth is ended; the spiritual journey has been
completed; what had to be done has been done; there is no return to
any state of existence.” And Venerable Kassapa became one of the
perfected.
9| Assignment of Sutta

3) Essay on Punnovāda Sutta

The collection of the middle length discourses (Majjhima Nikaya) contains 152
discourses, the 145th discourse being the Punnovada sutta. It is named Punnovada sutta as
the Buddha has delivered this particular discourse to a monk named Venerable Punna, who
had sought the Buddha’s advice on an appropriate object of meditation. It should be noted
that the same discourse is recorded as the Punna sutta in the collection of the Buddha’s
connected discourses (Samyutta Nikaya). Within the Pali Canon (tripitaka) of the
Theravada Buddhism, it is not unusual for the same discourse to be recorded in more than
one collection of discourses (Nikaya) Punnovada sutta can be considered as consisting of
two parts. In the first part, at the request of Venerable Punna, the Buddha has given advice
on how to reflect on the suffering caused by developing a desire for the sense objects
received through the six sense doors and how to eradicate suffering by not developing a
desire for the sense objects. In the second part of the discourse, the Buddha has questioned
Venerable Punna as to his ability to withstand different types of verbal and physical
aggression from others and continue with his spiritual practice.

Content of Punnovada sutta

Thus, have I heard.
On one occasion, the Buddha was living at Savatthi in Jetavana, Anathapindika’s Park.
In the evening, Venerable Punna, arising from his meditation, went to the Buddha. Having
paid homage to the Blessed One, he sat down at one side and said:
“Lord, it would be good if the Lord would give me brief advice. Having heard the teaching
from the Lord, I will abide alone, secluded, diligent, ardent, and resolute”.
[All the discourses of the Buddha contained in the five collections of the Buddha’s
discourses were narrated from his memory by Venerable Arahant Ananda at the first
Buddhist council. He was the chief attendant of the Buddha and was known as the
“guardian of the Dhamma” due to his excellent skill in remembering the Buddha’s
discourses. At the Buddhist council, each discourse was begun by him with the same
phrase found at the beginning of this discourse too, “evam me sutam” meaning “Thus have
I heard”.
At the time that this discourse was delivered, the Buddha was staying at the Jetavana
monastery in Savatti which was built and donated to the Buddha by the chief benefactor
Anathapindika. It was named Jetavana, as the land on which it was built was bought from a
prince named Jeta. Savatti was a favourite residence of the Buddha, and it is recorded that
the Buddha spent twenty-four rainy retreats at Savatti.]
“Then Punna, listen and pay close attention, I will speak”
10 | Assignment of Sutta

Venerable Punna said “Yes Lord” and then the Buddha said,
“Punna, there are forms cognizable by eye consciousness, that are wished for, desirable,
agreeable, likeable, connected with sensual desire and arousing lust. If a monk delights in
them, welcomes them, remains holding on to them, delight arises in him. With the arising
of delight, Punna, there is the arising of suffering, I say”.
“Punna, there are sounds cognizable by ear consciousness, that are wished for, desirable,
agreeable, likeable, connected with sensual desire and arousing lust. If a monk delights in
them, welcomes them, remains holding on to them, delight arises in him. With the arising
of delight, Punna, there is the arising of suffering, I say”.
“Punna, there are smells cognizable by nose consciousness, that are wished for, desirable,
agreeable, likeable, connected with sensual desire and arousing lust. If a monk delights in
them, welcomes them, remains holding on to them, delight arises in him. With the arising
of delight, Punna, there is the arising of suffering, I say”.
“Punna, there are tastes cognizable by tongue consciousness, that are wished for, desirable,
agreeable, likeable, connected with sensual desire and arousing lust. If a monk delights in
them, welcomes them, remains holding on to them, delight arises in him. With the arising
of delight, Punna, there is the arising of suffering, I say”.
“Punna, there are touches cognizable by body consciousness, that are wished for, desirable,
agreeable, likeable, connected with sensual desire and arousing lust. If a monk delights in
them, welcomes them, remains holding on to them, delight arises in him. With the arising
of delight, Punna, there is the arising of suffering, I say”.
“Punna, there are mind objects cognizable by mind consciousness, that are wished for,
desirable, agreeable, likeable, connected with sensual desire and arousing lust. If a monk
delights in them, welcomes them, remains holding on to them, delight arises in him. With
the arising of delight, Punna, there is the arising of suffering, I say”.
[In this first part of the discourse, the Buddha has explained how an unenlightened person
creates suffering for oneself by developing delight (nandi) in the sense objects that are
received through the six sense doors. The six sense doors are: the eye, ear, nose, tongue,
body, and the mind. When a sense object is received through a sense door, a sense-based
consciousness (vinnana) arises and the three of them together constitute the sense
impression or contact (phassa). From the sense impression, feeling (vedana) identification
(sanna) and thinking (cetana) arise. The Buddha has stated that when a sense object is
wished for (ittha), desirable (kanta), agreeable (manapa), likeable (piyarupa), connected
with sensual desire (kamupasamhitha) and arousing lust (rajaniya), the receiving person
will respond with delight (abhinandati), welcoming (abhivadati) and holding on to it
(ajjhosaya titthati). The delight so developed will eventually lead to suffering.]
“Punna, there are forms cognizable by eye consciousness, that are wished for, desirable,
agreeable, likeable, connected with sensual desire and arousing lust. If a monk does not
delight in them, does not welcome them, does not remain holding on to them, delight does
11 | Assignment of Sutta

not arise in him. With the cessation of delight, Punna, there is the cessation of suffering, I
say”.
“Punna, there are sounds cognizable by ear consciousness, that are wished for, desirable,
agreeable, likeable, connected with sensual desire and arousing lust. If a monk does not
delight in them, does not welcome them, does not remain holding on to them, delight does
not arise in him. With the cessation of delight, Punna, there is the cessation of suffering, I
say”.
“Punna, there are smells cognizable by nose consciousness, that are wished for, desirable,
agreeable, likeable, connected with sensual desire and arousing lust. If a monk does not
delight in them, does not welcome them, does not remain holding on to them, delight does
not arise in him. With the cessation of delight, Punna, there is the cessation of suffering, I
say”.
“Punna, there are tastes cognizable by tongue consciousness, that are wished for, desirable,
agreeable, likeable, connected with sensual desire and arousing lust. If a monk does not
delight in them, does not welcome them, does not remain holding on to them, delight does
not arise in him. With the cessation of delight, Punna, there is the cessation of suffering, I
say”.
“Punna, there are touches cognizable by body consciousness, that are wished for, desirable,
agreeable, likeable, connected with sensual desire and arousing lust. If a monk does not
delight in them, does not welcome them, does not remain holding on to them, delight does
not arise in him. With the cessation of delight, Punna, there is the cessation of suffering, I
say”.
“Punna, there are mind objects cognizable by mind consciousness, that are wished for,
desirable, agreeable, likeable, connected with sensual desire and arousing lust. If a monk
does not delight in them, does not welcome them, does not remain holding on to them,
delight does not arise in him. With the cessation of delight, Punna, there is the cessation of
suffering, I say”.
[Here, the Buddha has described how when a person (an enlightened person) does not
delight, does not welcome and does not hold on to a similar sense object, delight (nandi)
will cease to exist with an end to one’s suffering as a result.]
“Punna, I have advised you in brief. Now in which state will you live?”
“Lord, now that I am advised in brief, I am going to live in the state named Sunaparanta”
[Sunaparanta is believed to have been a state on the West coast of India and its capital was
named Supparaka. According to the Buddhist commentaries, Punna was in fact born to a
merchant family in Sunaparanta and when he grew up, became a travelling merchant. On
one of his business trips with a caravan of 500 carts, he arrived in Savatti and having
listened to a sermon by the Buddha, he decided to leave the householder’s life and
ordained as a monk with the Buddha as his teacher. It is said that he wished to return to
12 | Assignment of Sutta

Sunaparanta to continue with his meditation practice and before his departure, he visited
the Buddha to receive instructions on meditation.]
“Punna, the people of Sunaparanta are rough, if they scold you and abuse you, what will
you think of them?”
“Lord, if the people of Sunaparanta scold me and abuse me, I will think, these people of
Sunaparanta are good, very good indeed, they don’t hurt me with their hands. Lord, I will
think of them like that”
“Punna, if the people of Sunaparanta hurt you with their hands, what will you think of
them?”
“Lord, if the people of Sunaparanta hurt me with their hands, I will think, these people of
Sunaparanta are good, very good indeed, they don’t hurt me with lumps of clay. Lord, I
will think of them like that”
“Punna, if the people of Sunaparanta hurt you with lumps of clay, what will you think of
them?”
“Lord, if the people of Sunaparanta hurt me with lumps of clay, I will think, these people
of Sunaparanta are good, very good indeed, they don’t hurt me with a stick. Lord, I will
think of them like that”
“Punna, if the people of Sunaparanta hurt you with a stick, what will you think of them?”
“Lord, if the people of Sunaparanta hurt me with a stick, I will think, these people of
Sunaparanta are good, very good indeed, they don’t hurt me with a weapon. Lord, I will
think of them like that”
“Punna, if the people of Sunaparanta hurt you with a weapon, what will you think of
them?”
“Lord, if the people of Sunaparanta hurt me with a weapon, I will think, these people of
Sunaparanta are good, very good indeed, they have not taken my life with a sharp weapon.
Lord, I will think of them like that”
“Punna, if the people of Sunaparanta take your life with a sharp weapon, what will you
think of them?”
“Lord, if the people of Sunaparanta have taken my life with a sharp weapon, I will think,
there are disciples of the Lord, who loathing the body and life, search for an assassin. Here,
I have got an assassin even without having to search. Lord, I will think like that”
“Good, good, Punna, endowed with such discipline, it is possible for you to live in the state
called Sunaparanta. Punna, do as you consider fit now”
Delighted in the words of the Buddha, Venerable Punna got up from his seat, saluted the
Buddha, and left with his right side towards the Buddha. Then, putting his lodging in order
and taking his alms bowl and robes, he began to walk towards Sunaparanta. Having walked
in stages, he arrived in Sunaparanta and lived there. During the same rainy season,
13 | Assignment of Sutta

Venerable Punna established five hundred male lay disciples and five hundred female lay
disciples, realized the three knowledges, and attained final Nibbana.
Then a number of monks approached the Buddha and having paid homage, sat down at one
side, and said:
“Lord, the clansman, who was advised in brief by the Lord, has passed away. What will be
his destination? What is his future course?”
“Monks, the clansman Punna was wise. He practiced according to the teaching and did not
worry me with questions about the teaching. He has attained final Nibbana”.
The Buddha said this, and the monks were delighted in the words said by the Buddha.
In the Punnovada sutta, while giving meditation instructions to a monk, the Buddha has
described the origin of suffering due to delight and craving for sense objects received
through the sense doors and how suffering can be eliminated by eliminating delight and
craving. Though the Buddha has not deliberated on the path of liberation which is the
Noble Eight-fold path, this discourse appears to describe the essence of the Buddha’s
teaching which is the four Noble Truths of suffering (dukkha sacca), cause of suffering
(samudaya sacca), cessation of suffering (nirodha sacca) and the path leading to the
cessation of suffering (magga sacca). Additionally, the Buddha has shown the significance
of not developing any aversion, ill-will or hatred, which is one of the three unwholesome
roots of greed (lobha), ill-will (dosa) and delusion (moha), when one is faced with any
degree of aggression or violence from someone else. Complete eradication of these three
unwholesome roots leads to enlightenment and liberation from suffering.
Through the sutta and the image of the Venerable Punna, we show a profound perspective
on the teachings, the path, and the spirit of nonviolence. It is the path that leads all beings
from greed, hatred and delusion to non-greed, to hatred and non-delusion, from their
fighting nature to loving-kindness, from ignorance to liberated wisdom. Buddhism
appeared in the world bringing not only peace but also leading us to the final destination of
each living being.
14 | Assignment of Sutta

4) Essay on Anathapindhikovāda sutta.

Anāthapindika is revered not only for his act of offering a precious garden to the
Buddha, but also for his great kindness, immense religiosity, and protection of the monks.
Anāthapindika was a millionaire bourgeois living in the capital of Sāvata in the kingdom of
Kieu-sat-la, in northern India. He was actually Sudatta, because he often provided and
helped the poor and lonely, his reputation was resounding throughout the kingdom, so
everyone respected him and gave him the nickname " Anāthapindika ". Poison, which
means "helper of the poor and lonely". He has a wife and four children, the first three
daughters and the youngest son.
As Buddhists, we all share the same opinion about Sudatta, the male layman
Anāthapindika, who had great merit in the mission of practicing the Dharma and
improving society during the Buddha's lifetime. - 623 years before the Catholic era. This
assessment is mainly aimed at his role and contributions in both religious and life aspects!
In life, he has actively and effectively contributed to social improvement through the
establishment of a Vocational Training Center, a Hunger Relief Center, a Nursing Home,
and an Orphanage, especially five hundred permanent rations. at homes for poor beggars.
He did not know how to refuse. His house is like a well, like a sweet spring. Whoever
needs it, feel free to use it. Therefore, he was known by the common people as
Anāthapindika. In terms of religion, he is a pure and great Dharma Protector, a Sotāpanno
Saint, a good friend, and a model of all lay Buddhists at the time.
As for the Dharma, Anāthapindika is a male lay teacher who has both the ability to see
clearly and the ability to dialogue. It was the Buddha who exhorted him before the Sangha:
"Bhikkhus! Even some monks who have lived in the Church for many years, sometimes
are not knowledgeable enough in the teachings to be able to answer to the Brahmins.
subject exactly like Sudatta!".
He absolutely respected the Dharma as he respected the Buddha. He set up many lecture
halls in Savatthi city so that the masses could hear and learn the teachings. He knew that if
only helping material things was pure, lacking spiritual elements, family and social life
would also be deadlocked. The only secret that helps to open the path to final happiness is
the Dharma. Because the Dharma is the main focus, it is the material of birth and death that
has the function of combining the ultimate solution, the two tasks of the path - life are
inherently complicated.
15 | Assignment of Sutta

In the process of coordinating tasks, Anāthapindika has represented a typical role by using
herself as a witness. Not that he is such a characteristic embodiment in his times, but even
in his downfall, he still manages to stay in shape. His commitment to volunteering to serve
the Dharma is not only historical in Sino-Indian locality but is also representative of the
global era.
For the Sangha, Anāthapindika was a great benefactor of the Sangha. You are like water;
they increase like fish. He volunteered to offer food to the five hundred bhikkhus who
passed his house. Every day, he went to Mahavihara twice: noon and afternoon. At noon he
went to the temple to offer food to the Buddha and the Sangha, and smoothies in the
afternoon. Monks, especially young monks, and novices, see his presence as a sign of the
"God of Wealth". He never went to the temple empty-handed. As a custom, every
afternoon, after listening to the Dharma, he went around the temple to make timely
offerings of individual needs for each of them.
Within his family, he guided and established them in their faith in the Dharma. Only one
grandson suffered from severe special karma, although he helped and converted many
times, but failed, so he died on the street, unrecognized. For thousands of servants, he
considers them as close relatives and helps wholeheartedly, without distinction. Even in the
pure days, he also instructs them and their families to uphold the precepts.
For his friends, the vast majority of them rely on him to turn to the Dharma. Even Prince
Jeta, thanks to his pure spirituality and the influence of his right view, lived a good life. In
a nutshell, in all areas of life, from himself, his family, his family, his servants, his friends
to the working class, he has inherited his merits and benefits through specific four
methods, especially the Dharma. charity.
With typical historical images, Mr. Anāthapindika painted a very vivid humanitarian
picture, colored "human", framed "Sage", hung in the middle of the building of the great
generation. The image is forever bright in the sky of East Asia.
Today, if anyone is predestined to worship Buddha relics in Central India, when you come
to Mahavihara - the first historical temple built by Mr. Anāthapindika to make offerings to
Buddha and Saints in Savatthi, you will be able to admire the worshiping tower. this
Dharma Protector, about two kilometers away from Mahavihara. Despite being ravaged by
time and paganism, the earth still embraces its shape, the sky still protects the spirit, the
sun still warms the spirit, and on full moon nights, it still shines to beautify a monument of
thousands of people historical year.
16 | Assignment of Sutta

5) Detail the past and future meant by the Buddha in Bhaddekaratta

Sutta.

Today’s subject is about staying with the present moment and not letting the past or
future come to disturb us. This goes against the grain with ordinary people because it’s
understood that we learn from past experience and need the future as the repository of our
hopes and dreams. Currently, we live with a certain longing for past times while
entertaining expectations about the future, and this, they say, is the way it must be. But the
Buddha is on record as saying: “One ought not to long for what has passed away, nor be
anxious over things which are yet to come. The past has left us, the future has not arrived.”
In other words, paying attention to the present is the way to live. But some say that’s not
possible, that they can survive today because they have expectations regarding, for
instance, work, and that they delve into the past in order to learn from previous experience.
Although there must be anxieties connected with such an attitude, they are satisfied with
that. Now, the Buddha had a particular aim: that people be able to live without any
suffering at all. So how then should they behave when dealing with the past, present, and
future?
Think about it and consider: the whole time that we have been alive, has there been even
one day when our life could be said to have been ‘auspicious,’ when we could have called
our life ‘bhadda?’ If so, then we don’t need to read on, but if not, then we do. The matter
we will need to understand is time itself – the past, present, and future times. Why is it
taught that dwelling in the present and avoiding past and future entanglements is the best
way to live? Well, it’s because entertaining the past means that memories – matters from
the past – will come to disturb us and to break up our peace of mind. It will be the same
with the future: anyone who entertains unwise expectations or who ‘builds castles in the
air’ won’t be able to experience a truly peaceful state of mind. Hopes and expectations are
troublesome things. The first section of the Bhaddekaratta Gāthā runs thus:
“Atītaṃ nānvāgameyya,” “One ought not to long for what has passed away.” That is, don’t
dwell in the past; it’s finished, gone. Why bring the dukkha (dis-ease, distress, suffering) of
longing into life? Don’t bring things from the past to torment the mind. If we have made a
mistake don’t allow it to be a nuisance; stop thinking about it and try to avoid making the
same mistake again. Anything of the sort occurring in the future can be dealt with in the
same way. Now, concerning the present, how should we act? If we were students, for
instance, then we would study what we need to study without bringing up things from the
17 | Assignment of Sutta

past that disturb or expectations of the future – that have no immediate relevance – to
trouble our minds. There is no benefit in that. Thus, we could be at ease and feel
comfortable with ourselves. If we allow the past or future to disturb us, we won’t feel at
ease; we will be easily distracted and won’t accomplish as much as we would like. This is
fundamentally true for everyone; if we haven’t seen this yet, then we should, from now on,
try to see it. We should try not to let thoughts about the past or the future come to torment
the mind. Instead, we do our best to stay with the present, with whatever is happening here
and now. If we can do this, then it’s said that time doesn’t bite us; we turn around and eat
time instead. It says in the Pāli texts that time devours all living things. Time passes –
daytime and night-time – and devours all living things, that is, it allows creatures to age
and die, to pass away. Time bites us when we hope. When we expect to get something and
what we are hoping for hasn’t arrived yet,
time bites us because we don’t get the thing we want quickly enough. How do we stop time
from biting us? Well, we know how time operates, so we don’t do anything with
expectation. We act with clear mind, with smart mind. We act with clarity and don’t allow
time to interfere or to have meaning for us. Time has no meaning for us if we avoid
thinking too much about past or future events, because then there is no foolish desire
arising towards such things. There can of course be
desire for things we will need at some future time, but if we don’t think about them
unnecessarily, there won’t be the sort of unwise desire that causes problems, and when
there’s no unwise desire, there is really no time either.
Please become familiar with and endeavor to practice this Dhamma of the
Bhaddekaratta Gāthā that we chant together every day. It’s something we need and
therefore need to practice. For one day or for one night, we can live properly and
auspiciously, while growing in Dhamma. Practicing to do this for just one day and one
night, even if not all the time, will mean that we haven’t wasted the opportunity afforded
by human birth and meeting with the Buddha’s teaching.
Through our own exploration and practice, we will know for ourselves whether this is
genuinely auspicious and beneficial. Please give it your full attention.
18 | Assignment of Sutta

6) Explain Ven. Chanda's act of using suicide in the Channovada

Sutta.

From the point of view in the commentary we see that, Channa was still a worldling
when he used the knife and became an arahant only in the short interval between his
committing suicide
and his passing away.
Yet, if events were as the commentary suggests, one would be at a loss to understand why,
in reply to Sāriputta’s inquiry after Channa’s rebirth, the Buddha reminds Sāriputta of
Channa’s earlier declaration, which in both versions involves an implicit claim to being an
arahant. Such a reminder makes sense only as a way of confirming that Channa’s earlier
claim was justified. According to the commentarial explanation, however, Channa’s earlier
claim would have been thoroughly mistaken, as he would have still been a worldling. In
this case, Sāriputta would have been quite right in doubting the outcome of Channa’s
suicide, hence the Buddha could have acknowledged the appropriateness of Sāriputta’s
doubts and perhaps even informed him that Channa had managed to accomplish at the last
minute what he had mistakenly believed himself to have already accomplished. This would
hold true not only on the commentarial suggestion that Channa was still a worldling, but
also on the assumption that he had reached the stage of a disciple in higher training
(sekha). In that case, too, Sāriputta would have been right in asking about Channa’s rebirth
and there would have been no reason for the Buddha to remind Sāriputta of Channa’s
earlier declaration.
For the Pāli and Chinese versions of the present discourse to be describing the suicide of an
arahant might at first sight seem to conflict with the canonical dictum that an arahant is
incapable of intentionally depriving a living being of life. However, it is not clear whether
this stipulation covers suicide, as it could be intended to cover only cases of depriving
another living being of life.
According to the third pārājika rule in the Pāli Vinaya, to incite someone else to commit
suicide entails loss of being in communion with the monastic community. The attempt to
kill oneself falls into a different category of rules, as jumping from a cliff to kill oneself is
reckoned a rather minor type of transgression, a dukkaṭa offence. A close inspection of the
formulation of this rule brings to light that the dukkaṭa is not for the act of attempting
suicide as such, but for the act of jumping from a cliff. This was indeed the problem in the
case leading to this rule, since the monk attempting suicide had jumped on someone else,
causing the latter’s death but surviving himself. The next story in this part of the Pāli
19 | Assignment of Sutta

Vinaya applies the same ruling to the act of throwing a stone down from a cliff, with the
result of unintentionally causing the death of someone below. This confirms that the
suicidal intention in the first case was only incidental to the rule.
That is, at least from the viewpoint of the Pāli Vinaya, for a monk to attempt to commit
suicide in a way that does not involve jumping from a cliff seems not to be an infringement
of his precepts.
This is in fact explicitly stated in the Vinaya of the Sarvāstivādins, namely that suicide is
not an offence. Yet, in other Vinayas an attempt to commit suicide or its successful
completion is reckoned an offence. The Milindapañha similarly suggests that the Buddha
had laid down a precept against killing oneself, and the Pāli commentary on the Vinaya
incident of jumping from a cliff delivers a general ban on suicide attempts. The
commentary on the Dhammapada then quotes the
Buddha to the effect that an arahant just will not commit suicide. Clearly there is some
degree of ambivalence surrounding the theme of suicide committed by a monastic or an
arahant. In fact, though the discourse records of Channa’s suicide give a clear indication
that from their perspective he was an arahant before killing himself, their narration also
suggests some degree of ambiguity, evident in the description of how the two monks who
had come to visit Channa try to dissuade him from his plan. Apparently Channa’s wish to
avoid the painful experience of his disease by killing himself aroused doubts in his visitors
about his degree of detachment. Consequently, he gets a teaching on detachment from one
of them, and after his death Sāriputta asks the Buddha about Channa’s rebirth, clearly
implying that Sāriputta thinks him still subject to being reborn.
The same tendency may lie behind the case of Channa. Perhaps later tradition thought that,
had he been an arahant, he would have just put up with the pain. To rephrase the same in
the terms used in the Channa-sutta and its parallel by one of Channa’s visitors: How could
the wish to kill oneself arise in one who has reached the total absence of dependency and
agitation?
Keown (1996, 27) explains that ‘why the commentary should take such pains to establish
that Channa was not an Arhat ... is that the tradition simply found it inconceivable that an
Arhat would be capable of suicide ... by maintaining that Channa was unenlightened until
the very end, the image of the Arhat remains untarnished’.
Yet, the possibility that the detachment of a fully awakened one is compatible with the
rather grisly act of cutting one’s own throat appears to be affirmed in the discourse
versions of Channa’s suicide;49 whereas other texts reflect a different attitude. A similar
ambivalence can be observed in the case of those texts that deal with the suicide of
Vakkali, which I intend to examine in a subsequent paper.