Mulaparinnasa Pali
Part
One: The Root Fifty Discourses
consist of 50 suttas also in five vaggas
[MN-1] Mulapariyaya Sutta: The Root of All Things.
The Buddha analyses the cognitive processes of four types of individuals -- the untaught ordinary person, the discipline in higher training, the arahant, and the Tathagata. This is one of the deepest and most difficult suttas in the Pali Canon, and it is therefore suggested that the earnest student read it only in a cursory manner on a first reading of the Majjhima Nikaya, returning to it for an in-depth study after completing the entire collection.[MN-2] Sabbasava Sutta: All the Taints.
The Buddha teaches the bhikkhus seven methods for restraining and abandoning the taints, the fundamental defilements that maintain bondage to the round of birth and death.[MN-3] Dhammadayada Sutta: Heirs in the Dhamma.
The Buddha enjoins the bhikkhus to be heirs in Dhamma, not heirs in material things. The venerable Sariputta then continues on the same theme by explaining how disciples should train themselves to become the Buddha's heirs in Dhamma.[MN-4] Bhayabherava Sutta: Fear and Dread.
The Buddha describes to a brahmin the qualities required of a monk who wishes to live alone in the forest. He then relates an account of his own attempts to conquer fear when striving for enlightenment.[MN-5] Anangana Sutta: Without Blemishes.
The venerable Sariputta gives a discourse to the bhikkhus on the meaning of blemishes, explaining that a bhikkhu becomes blemished when he falls under the sway of evil wishes.[MN-6] Akankheyya Sutta: If a Bhikkhu Should Wish.
The Buddha begins by stressing the importance of virtue as the foundation for a bhikkhu's training, and he then goes on to enumerate the benefits which a bhikkhu can reap by properly fulfilling the training.[MN-7] Vatthupama Sutta: The Simile of the Cloth.
With a simple simile the Buddha illustrates the difference between a defiled mind and a pure mind.[MN-8] Sallekha Sutta: Effacement.
The Buddha rejects the view that the mere attainment of the meditative absorptions is effacement and explains how effacement is properly practised in his teaching.[MN-9] Sammaditthi Sutta: Right View.
A long and important discourse by the venerable Sariputta, with separate sections on the wholesome and the unwholesome, nutriment, the Four Noble Truths, the twelve factors of dependent origination, and the taints.[MN-10] Satipatthana Sutta: The Foundations of Mindfulness.
This is one of the fullest and most important suttas by the Buddha dealing with meditation, with particular emphasis on the development of insight. The Buddha begins by declaring the four foundations of mindfulness to be the direct path for the realisation of Nibbana, then gives detailed instructions on the four foundations: the contemplation of the body, feelings, mind and mind-objects.
The text of this sutta is identical to that of the Mahasatipatthana Sutta (DN22), except that the Digha version has a more detailed exposition of the Four Noble Truths (sections 5a,b,c and d in part D of that version).
[MN-11] Culasihanada Sutta: The Shorter Discourse on the Lion's Roar.
The Buddha declares that only in his Dispensation can the four grades of noble individuals be found, explaining how his teaching can be distinguished from other creeds through its unique rejection of all doctrines of self.[MN-12] Mahasihanada Sutta: The Great Discourse on the Lion's Roar.
The Buddha expounds the ten powers of a Tathagata, his four kinds of intrepidity, and other superior qualities which entitle him to "roar his lion's roar in the assemblies."[MN-13] Mahadukkhakkhandha Sutta: The Greater Discourse on the Mass of Suffering.
The Buddha explains the full understanding of sensual pleasures, material form and feelings; there is a long section on the dangers in sensual pleasures.[MN-14] Culadukkhakkhandha Sutta: The Shorter Discourse on the Mass of Suffering.
A variation on the preceding, ending in a discussion with Jain ascetics on the nature of pleasure and pain.[MN-15] Anumana Sutta: Inference.
The venerable Maha Moggallana enumerates the qualities which make a bhikkhu difficult to correct and teaches how one should examine oneself to remove the defects in one's character.[MN-16] Cetokhila Sutta: The Wilderness in the Heart.
The Buddha explains to the bhikkhus the five "wildernesses in the heart" and the five "shackles in the heart."[MN-17] Vanapattha Sutta: Jungle Thickets.
A discourse on the conditions under which a meditative monk should remain living in a jungle thicket and the conditions under which he should go elsewhere.[MN-18] Madhupindika Sutta: The Honey Ball.
The Buddha utters a deep but enigmatic statement about "the source through which perceptions and notions tinged by mental proliferation beset a man." This statement is elucidated by the venerable Maha Kaccana, whose explanation is praised by the Buddha.[MN-19] Dvedhavitakka Sutta: Two Kinds of Thought.
With reference to his own struggle for enlightenment, the Buddha explains the way to overcome unwholesome thoughts and replace them by wholesome thoughts.[MN-20] Vitakkasanthana Sutta: The Removal of Distracting Thoughts.
The Buddha teaches five methods for dealing with the unwholesome thoughts that may arise in the course of meditation.
[MN-21] Kakacupama Sutta: The Simile of the Saw.
A discourse on the need to maintain patience when addressed with disagreeable words.[MN-22] Alagaddupama Sutta: The Simile of the Snake.
A bhikkhu named Arittha gives rise to a pernicious view that conduct prohibited by the Buddha is not really an obstruction. The Buddha reprimands him and with a series of memorable similes stresses the dangers in misapplying and misrepresenting the Dhamma. The sutta culminates in one of the most impressive disquisitions on non-self found in the Canon.[MN-23] Vammika Sutta: The Ant-hill.
A deity presents a monk with an obscure riddle, which is unravelled for him by the Buddha.[MN-24] Rathavinita Sutta: The Relay Chariots.
The venerable Punna Mantaniputta explains to Sariputta that the goal of the holy life, final Nibbana, is to be reached by way of the seven stages of purification.[MN-25] Nivapa Sutta: The Bait.
The Buddha uses the analogy of deer trappers to make known to the bhikkhus the obstacles that confront them in their effort to escape from Mara's control.[MN-26] Ariyapariyesana Sutta: The Noble Search.
The Buddha gives the bhikkhus a long account of his own quest for enlightenment from the time of his life in the palace up to his transmission of the Dhamma to his first five disciples.[MN-27] Culahatthipadopama Sutta: The Shorter Discourse on the Simile of the Elephant's Footprint.
Using the analogy of a woodsman tracking down a big bull elephant, the Buddha explains how a disciple arrives at complete certainty of the truth of his teaching. The sutta presents a full account of the step-by-step training of the Buddhist monk.[MN-28] Mahahatthipadopama Sutta: The Greater Discourse on the Simile of the Elephant's Footprint.
The venerable Sariputta begins with a statement of the Four Noble Truths, which he then expounds by way of the contemplation of the four elements and the dependent origination of the five aggregates.[MN-29] Mahasaropama Sutta: The Greater Discourse on the Simile of the Heartwood.
[MN-30] Culasaropama Sutta: The Shorter Discourse on the Simile of the Heartwood.
These two discourses emphasize that the proper goal of the holy life is the unshakeable deliverance of the mind, to which all other benefits are subsidiary.
[MN-31] Culagosinga Sutta: The Shorter Discourse in Gosinga
The Buddha meets three bhikkhus who are living in concord, "blending like milk and water," and inquires how they succeed in living together so harmoniously.[MN-32] Mahagosinga Sutta: The Greater Discourse in Gosinga.
On a beautiful moonlit night a number of senior disciples meet together in a sala-tree wood and discuss what kind of bhikkhu could illuminate the wood. After each has answered according to his personal ideal, they go the Buddha, who provides his own answer.[MN-33] Mahagopalaka Sutta: The Greater Discourse on the Cowherd.
The Buddha teaches eleven qualities that prevent a bhikkhu's growth in the Dhamma and eleven qualities that contribute to his growth.[MN-34] Culagopalaka Sutta: The Shorter Discourse on the Cowherd.
The Buddha explains the types of bhikkhus who "breast Mara's stream" and get safely across to the further shore.[MN-35] Culasaccaka Sutta: The Shorter Discourse to Saccaka.
The debater Saccaka boasts that in debate he can shake the Buddha up and down and thump him about, but when he finally meets the Buddha their discussion takes some unexpected turns.[MN-36] Mahasaccaka Sutta: The Greater Discourse to Saccaka.
The Buddha meets again with Saccaka and in the course of a discussion on "development of body" and "development of mind" he relates a detailed narrative on his own spiritual quest.[MN-37] Culatanhasankhaya Sutta: The Shorter Discourse on the Destruction of Craving.
The venerable Maha Moggallana overhears the Buddha give a brief explanation to Sakka, ruler of gods, as to how a bhikkhu is liberated through the destruction of craving. Wishing to know if Sakka understood the meaning, he makes a trip to the heaven of the Thirty-three to find out.[MN-38] Mahatanhasankhaya Sutta: The Greater Discourse on the Destruction of Craving.
A bhikkhu named Sati promulgates the pernicious view that the same consciousness transmigrates from life to life. The Buddha reprimands him with a lengthy discourse on dependent origination, showing how all phenomena of existence arise and cease through conditions.[MN-39] Maha-Assapura Sutta: The Greater Discourse at Assapura.
The Buddha elucidates "the things that make one a recluse" with a discourse covering many aspects of the bhikkhu's training.[MN-40] Cula-Assapura Sutta: The Shorter Discourse at Assapura.
The Buddha explains "the way proper to the recluse" to be not the mere outward practice of austerities but the inward purification from defilements.
[MN-41] Saleyyaka Sutta: The Brahmins of Sala.
[MN-42] Veranjaka Sutta: The Brahmins of Veranja.
In these two nearly identical suttas the Buddha explains to groups of brahmin householders the courses of conduct leading to rebirth in lower realms and the courses leading to higher rebirth and deliverance.[MN-43] Mahavedalla Sutta: The Greater Series of Questions and Answers.
[MN-44] Culavedalla Sutta: The Shorter Series of Questions and Answers.
These two discourses take the form of discussions on various subtle points of Dhamma, the former between the venerable Maha Kotthita and the venerable Sariputta, the latter between the bhikkhuni Dhammadinna and the lay follower Visakha.[MN-45] Culadhammasamadana Sutta: The Shorter Discourse on Ways of Undertaking Things.
[MN-46] Mahadhammasamadana Sutta: The Greater Discourse on Ways of Undertaking Things.
The Buddha explains, differently in each of the two suttas, four ways of undertaking things, distinguished according to whether they are painful or pleasant now and whether they ripen in pain or pleasure in the future.[MN-47] Vimamsaka Sutta: The Inquirer.
The Buddha invites the bhikkhus to make a thorough investigation of himself in order to find out whether or not he can be accepted as fully enlightened.[MN-48] Kosambiya Sutta: The Kosambians.
During the period when the bhikkhus at Kosambi were divided by a dispute, the Buddha teaches them the six qualities that create love and respect and conduce to unity. He then explains seven extraordinary knowledges possessed by a noble disciple who has realised the fruit of stream-entry.[MN-49] Brahmanimantanika Sutta: The Invitation of a Brahma.
Baka the Brahma, a high divinity, adopts the pernicious view that the heavenly world over which he presides is eternal and that there is no higher state beyond. The Buddha visits him to dissuade him from that wrong view and engages him in a contest of Olympian dimensions.[MN-50] Maratajjaniya Sutta: The Rebuke to Mara.
Mara attempts to harass the venerable Maha Moggallana, but the latter relates a story of the distant past to warn Mara of the dangers in creating trouble for a disciple of the Buddha.