ÉÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ» º º º T I G E R T E A M º º º º Oakland, CA º º º º Gary Ray & Jeffrey Macko º º 510-658-0607 º ÈÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍͼ A. The Sutta-pitaka is made up of a collection of five sections, known as Nikayas. Nikaya is a Pali term similar to the Sanskrit term "Agama," meaning "basket". These five Nikayas include the Digha-nikaya, Majjhima-nikaya, Samyutta-nikaya, Anguttara-nikaya and Khuddaka-nikaya. Digha-nikaya literally means "Long Collection" in Pali. It contains 34 suttas, including six key sections which include: 1. The six non-Buddhist teachings as Buddhism was developing (Samanaphala) 2. Philosophical theories and superstitions during early Buddhism (Brahmajala) 3. Stories of the six previous Buddhas before Shakyamuni Buddha (Mahapadana) 4. Stories of the last days of the Shakyamuni Buddha and his entrance into Nirvana (Mahaparinibbana) 5. Descriptions of the duties of individuals in society (Singalovada) 6. Discourses on interdependent origination or causation (Mahanidana). The selection I will be evaluating is Chapter 25 from this last section called MAHA-NIDANA-SUTTANTA, translated as The Great Discourse on Causation. Mahjjima-nikaya is Pali for "Middle Collection" and includes 152 medium length suttas. This section contains general discourses on spiritual practice and is traditionally thought to have been recited by Sariputta at the first Buddhist Council following the Buddhas death. The selection I will be evaluating is Chapter 111 from this nikaya, called Discourse on The Uninterrupted, in which Sariputtas spiritual advancement is used as an example for personal practice. Sanyutta-nikaya is Pali for "Unified Collection" and consists of a collection of events that are linked to the life of the Buddha. They are organized in various ways, including who witnessed an event, when it occurred, or thematically. The selection I will be reviewing is a discourse the Buddha gave on the impermanence of physical form called On Not Yours (Chapter 4). Anguttara-nikaya, or "Graduated Collection" in Pali, consists of over 2300 suttas grouped numerically based on subject. The eleven sections are heavily detailed and strongly reflect teachings from the Abhidharma. My selection will be from Chapter 19, #181 entitled Fighting Man in which qualities of a warrior are enumerated and attributed to monks following The Way. Khuddaka-nikaya means "Short Collection" in Pali - but the name is misleading. Although each section is short, there are fifteen different parts, consisting of: 1. Rules and regulations for ceremonies and events (Khudaka- patha) 2. 426 verses on basic Buddhist teachings arranged in 26 chapters (Dhammapada) 3. 80 sayings of the Buddha (Udana) 4. A section of 112 questions of morality attributed to the Buddha (Itivuttaka) 5. The oldest collection of Buddhist written teachings written poetically with high literary quality (Sutta- nipata) 6. 83 legends that explain how through virtuous actions one can be reborn as a deva, or god. (Vimana-vatthu) 7. Stories of how unvirtuous individuals were born as hungry ghosts. (Peta-vatthu) 8. 107 gathas (or songs) attributed to virtuous elder monks from early Buddhism (Thera-gatha) 9. 73 gathas attributed to virtuous female elder monks (Theri-gatha) 10. 547 tales of the former life of the Buddha, supposedly originally told by the Buddha. The verses are considered canonical but the tales are extracanonical (Jataka) 11. Commentary on the Sutta-nipata (Nidessa) 12. Subjects analytically discussed in Abhidharma format (Patisambhidamagga) 13. The lives of former nuns and monks (Apadana) 14. Detailed tales in verse about the 24 previous Buddhas before Shakyamuni attributed to the Buddha (Buddhavamsa) 15. Retelling of Jataka tales of how the Buddha realized the ten perfections in previous existences (Chariya-pitaka) My choice for evaluation in this section comes from the Udana portion called Friendship (Book III, Chapter 25), in which the Buddha gives advice on wisely choosing friends and avoiding fools. B. I. SELECTION FROM THE DIGHA-NIKAYA Chapter 15: Maha-Nidana-Suttanta - The Great Discourse on Causation. SUMMARY: Ananda goes to Shakyamuni Buddha and tells him how great the doctrine of causation (Pratitya-samutpada) is. The Buddha then tells Ananda how complex and deep the concept really is, and that through misunderstanding causation, people continue to suffer and transmigrate. The Buddha tells Ananda: "...this generation has become a tangled skein, a matted ball of thread, like to munja-grass and rushes, unable to overpass the doom of the Waste, the Woeful Way, the Downfall, and Constant Round [of transmigration]." (XV.1) The Buddha then goes on to explain to Ananda the entire teaching of Pratitya-samutpada, in great detail, including the twelve categories of links: Ignorance, formation of impulses, consciousness, name and form, the six object realms of the senses, contact with reality, sensation, craving, clinging, new arising, birth, and old age and death. After explaining Pratitya-samutpada, the Buddha goes on to attack the popular idea (at that time) that the soul (atman) is beyond causation, being a formless and boundless entity. The Buddha denies the existence of the soul, explaining its transiency and impermanence. After establishing that the soul is impermanent, the Buddha is free to explain that all feelings must come from somewhere other than the soul, for if the feeling were to cease, the soul would have to cease to exist also: "`This is my soul," -- when that same happy feeling ceases, one will also think: `My soul has departed."' (XV.29) Then the Buddha concludes that if one were to understand causation, including the transience of the soul and where feelings really comes from (the Eight Stages of Deliverance), then that person would realize enlightenment. II. SELECTION FROM THE MAJJHIMA-NIKAYA Chapter 111: Anupadasutta - Discourse on the Uninterrupted. SUMMARY: Shakyamuni Buddha addresses a group of monks and tells them of Sariputtas high level of proficiency. He tells the monks of Sariputtas wide, bright, swift, acute, and piercing wisdom and how this level of insight came about. The Buddha explains that Sariputtas realization of enlightenment occurred in nine stages, which include: 1. The first meditation In this state, Sariputta feels joy and bliss, but the state includes "initial thought and discursive thought." After realizing a heightened state of awareness and feeling, Sariputta understands that these thoughts are all transitory and lets them pass. He says: "`Thus indeed things have not been in me come to be; having been they pass away.'" He then realizes there is a further "escape". (111.25) 2. The second meditation This state of mindfulness, joy and equanimity is a letting go of initial and discursive thought as well as the deepening realization that all feelings are impermanent. Again he realizes there is another level of insight. 3. The third meditation At this stage, Sariputta lets go of joy, equanimity and mindfulness, realizing their impermanence. He then comprehends a further stage. 4. The fourth meditation This stage is a level refined by mindfulness and insight. Sariputta realizes that all the other stages and events that occurred while he was in them are illusory. This includes one pointedness of mind, mindfulness, and all his practices of meditation as well as sensory input. As before he sense a further level and goes beyond the fourth meditation. 5. The plane of infinite ether This stage appears to be a reality beyond the material world, in which sensory perception of the regular world is gone and mindfulness and insight of this new world come into being. Sariputta then realizes that his perception and insight into this world is also illusory, and that a further plane is reachable. 6. The plane of infinite consciousness Like the plane of infinite ether, Sariputta realizes that his mindfulness and insight of this world is illusory and goes on to the next stage. 7. The plane of no-thing Like the last two planes, Sariputta realizes that his mindfulness and insight of this world is illusory and goes on to the next stage. 8. The plane of neither-perception-nor-non-perception Sariputta has a true realization in this stage that all things that have been, including things that have appeared inside himself, such as feelings, are truly illusory, and thus they fall away. The Buddha explains this as "...not feeling attracted by these things, not feeling repelled, independent, not infatuated, freed, released, dwells with a mind that is unconfined." (111.28) Sariputta then realizes there is a further strata. 9. The stopping of perception and feeling Through intuitive wisdom, all of Sariputtas karma is completely destroyed. Again, he realizes that all things that have been, including things that have appeared within himself, are truly illusory. He then realizes there is no "further escape" and there are no more practices to perform. The Buddha then sums up the four methods that lead to enlightenment: concentration, wisdom, freedom and moral habits. He tells the monks that Sariputta is an example of the correct way to practice and they all rejoice. III. SELECTION FROM THE SANYUTTA-NIKAYA Chapter 4: On Not Yours. SUMMARY: This is a very simple and repetitive sutta. Shakyamuni Buddha addresses a group of monks telling them "What is not of you, brethren, put it away." (4.33.1) This means, everything that is not part of yourself, let it go. This is a challenge for the monks to try to find something unchanging and permanent in themselves. He then goes on to tell them what is not them - including body, feeling, perception, consciousness and activity. Shakyamuni Buddha tells them that it is to their benefit to do this. Then a monk comes to the Buddha and asks for teaching. The Buddha tells him that what he is practicing in daily life is the direction he will be going. By this, according to the interpretation of Mrs. Rhys Davids, the translator, the Buddha means that if one practices materialism or hedonism, then spiritual practice is out of reach. Likewise, if one were to practice proper spirituality, then enlightenment would follow. I think the key here is that if one wants to be a Buddha, act like a Buddha. The Buddha asks the monk if he understands, and the monk repeats the Buddhas warning about forming attachment to body, consciousness, feelings and activities. The monk then goes on with his practice, with this minor adjustment, and realizes enlightenment in his current life. Ananda then visits the Buddha and the Buddha asks him what he would say if someone were to ask him what discerns attachments. Ananda tells the Buddha that the body, feelings, perception, consciousness and activity discerns attachments, meaning that they are all transitory so do not abide. The Buddha then concludes by telling the audience of monks that proper practice is to "abide in utter disgust" for all the senses and perception as well as the body and its activities. (4.39.7) IV. SELECTION FROM THE ANGUTTARA-NIKAYA Chapter 19: Brahmana-vagga - Fighting-Man. SUMMARY: This sutta is composed of many different stories in which the Buddha engages various people in conversation. The first story (i) is the title piece of this chapter. The Buddha compares the skills of a warrior with that of a monk. He tells the monks that a warrior can shoot far, shoot fast and can pierce large objects. Then the Buddha tells the monks that they possess the same skills. Of course the question comes up, how can this be? The Buddha explains that a monk is a far shooter because through right wisdom he can clearly perceive the past, present and future. A monk shoots like lightning because he understands how things really are -- i.e., the process of causation. A monk can pierce huge objects by piercing through "the huge mass of nescience." (19.i) The second story, Surety (ii), has the Buddha telling the monks that all brahmins, Devas, Maras, or Brahma are immune from decay, disease, death or defilements from bad karma. The third story is called Hearsay (iii). In this story, the Buddha is met by a brahmin official who asks him about correct speech. The Buddha tells him that if you can't say something nice, don't say anything at all. The fourth story is called Fearless (iv). This story has a brahmin named Janussoni visiting the Buddha. Janussoni tells the Buddha that everyone is afraid of death. The Buddha tells Janussoni that those who are afraid of death are not free of passions. This really upsets the brahmin, so he starts to wine and cry and "beat his breast". The Buddha tells the monks that this is a good example of someone who is not free of desire, has not done anything positive, and is confused about the truth of the dhamma. At this point, the brahmin pulls himself together and realizes what the Buddha is saying - thus not fearing death. The fifth story is called Brahmin truths (v). The Buddha overhears a group of monks talking about the brahmin truths and makes his way over to talk with them. The Buddha tells them that he set forth the truths after realizing them. They include: 1. All living things should not be harmed. 2. All sensory input is impermanent and painful. 3. All things are impermanent and painful. 4. Because of these three, you should be unattached to everything. The sixth story is called Approach (vi). A monk approaches the Buddha and asks him what leads the world, what draws the world along and under what process does it progress. The Buddha tells the monk that the world is led by thought, drawn along by thought and progresses through thought. The monk then asks another question about what kind of person is someone who knows the Dhamma by heart. The Buddha replies that someone who knows the Dhamma by heart, no matter how little, is someone who can be called widely learned. When the monk then asks what someone is learned of, the Buddha tells him that that person is learned of penetrative wisdom - of understanding causation and of great wisdom - knowing not to harm himself or others. Vassakara (vii) is the seventh story in this collection. An important official approaches the Buddha and asks him if people can perceive the nature of someone just by looking at him. The Buddha concludes that a bad man cannot perceive the nature of a bad or a good man and a good man can perceive the nature of a bad man or another good man. The man then uses this teaching to tell the Buddha of a bad man denigrating a good man and concludes that the bad man was wrong. The eighth story is called Upaka (viii). A man named Upaka visits the Buddha and they talk about the moral ramifications of abusive talk towards someone else. The Buddha concludes that if you can't prove what you're saying, then you should be held liable for your words. The ninth story is called Realization (ix). The Buddha teaches a group of monks that there are four things that should be realized. By ones self, a monk should realize the eight releases (8-fold path). By ones recollection, one should realize one's former lives. By sight, one should realize death and rebirth. By wisdom, one should realize the "destruction of the asavas," meaning defilements. The tenth and last story is called The Sabbath (x). The Buddha joins a company of monks and tells them they are practicing correctly, mainly because they are free from useless chatter and idle talk. The Buddha tells them that among them are those who have reached the level of deva, Brahma, the Imperturbable and the Ariyan. Those who have reached deva level have lost attachment to sense-desires. Those at Brahma level have their hearts full of compassion. Those at the Imperturbable level have gone beyond consciousness. Those at the Ariyan level understands reality as it is -- i.e., the doctrine of causation and how to end it. V. SELECTION FROM THE KHUDDAKA-NIKAYA From the UDANA - Book III, Chapter 25: Friendship. SUMMARY: This selection gives advice for wisely choosing friends. First it advises that a wise man should not be friends with those with no faith or who are "bad" people. Then it goes on to describe those who should be befriended. This list includes those who listen well, have faith and wisdom, and are well spoken. The next portion tells of how a fool is a hopeless case. Nothing will ever help the fool, so therefore, a wise man should avoid him. One important point for the fool: If a fool admits that he is a fool, He is wise in that knowledge; But the fool who thinks he is wise Is indeed called a fool. (XXV.22) Therefore, if a fool at least admits that he is a fool, this would seem to be wisdom enough to remove him from the "hopeless" category. Finally, the sutta goes on to say that what a fool says has no meaning and should be ignored and that a wise man should gravitate towards other wise men. C.THE RELATIONSHIP BETWEEN THE PALI NIKAYAS AND THE CHINESE AGAMAS: The Pali Nikayas and the Chinese Agamas are similar in many ways but have several important distinctions. The most important difference is that the Chinese Agamas only have four sections, while the Pali Nikayas have a fifth section, the Khuddaka-nikaya. Since this section comprises so many different works, this is a major difference. Other differences include the obvious that the Chinese Agamas are in Chinese while the Nikayas are in Pali. Often Buddhist suttas, translated to Chinese, borrowed words from Taoism and Confucianism. This could have a major effect in interpretation. For example, the word "Tao" which means path/or way in Chinese is taken from Taoism and used for Buddhist writings to describe the Buddhist Tao - or way. This could cause a change from the original interpretation. Also, the Pali Nikayas were compiled by Theravadan Buddhists while the Chinese Agamas were translated and compiled by Mahayana Buddhists. This might have a major effect on interpretations of the translations as well. TRIPITAKA SOURCES OF THE THERAVADAN PALI CANON Gary L. Ray HR1575 Buddhist Terminology & Bibliography Ken Tanaka Institute of Buddhist Studies Berkeley, CA October 2, 1992