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Window to the Suttas

Window to the Suttas

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A panoramic peep into the true teachings of the Buddha
A panoramic peep into the true teachings of the Buddha

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Published by: yokkee leong on Sep 25, 2010
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08/14/2013

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Then Venerable Punna went to the Blessed One and on arrival, having
bowed down to the Blessed One, sat to one side. As he was sitting there
he said to the Blessed One, "It would be good if the Blessed One would
teach me the Dhamma in brief so that, having heard the Dhamma from
the Blessed One, I might dwell alone in seclusion: heedful, ardent, and
resolute."

"There are, Punna, forms cognisable via
"There are, Punna, forms cognisable via
"There are, Punna, forms cognisable via

"There are, Punna, forms cognisable via the eye;
the eye;
the eye;

the eye; agreeable,
agreeable,
agreeable,

agreeable,
pleasing, charming, endearing, fostering desire, enticing. If a bhikkhu
pleasing, charming, endearing, fostering desire, enticing. If a bhikkhu
pleasing, charming, endearing, fostering desire, enticing. If a bhikkhu

pleasing, charming, endearing, fostering desire, enticing. If a bhikkhu
relishes them, welcomes them, and remains
relishes them, welcomes them, and remains
relishes them, welcomes them, and remains

relishes them, welcomes them, and remains fastened to them, then in
fastened to them, then in
fastened to them, then in

fastened to them, then in

him;
him;
him;

him; relishing them, welcoming t
relishing them, welcoming t
relishing them, welcoming t

relishing them, welcoming them, a
hem, a
hem, a

hem, and remaining fastened to them;
nd remaining fastened to them;
nd remaining fastened to them;

nd remaining fastened to them;
there arises delight. From the origination of delight, I tell you, comes
there arises delight. From the origination of delight, I tell you, comes
there arises delight. From the origination of delight, I tell you, comes

there arises delight. From the origination of delight, I tell you, comes
the origination of suffering and stress.
the origination of suffering and stress.
the origination of suffering and stress.

the origination of suffering and stress.

"There are s
"There are s
"There are s

"There are sounds cognisable via the ear; aromas cognisable by the
ounds cognisable via the ear; aromas cognisable by the
ounds cognisable via the ear; aromas cognisable by the

ounds cognisable via the ear; aromas cognisable by the

nose;
nose;
nose;

nose; flav
flav
flav

flavors cognisable via the tong
ors cognisable via the tong
ors cognisable via the tong

ors cognisable via the tongue;
ue;
ue;

ue; tactile sensa
tactile sensa
tactile sensa

tactile sensations cognisable
tions cognisable
tions cognisable

tions cognisable

via the body.
via the body.
via the body.

via the body.

"There are ideas
"There are ideas
"There are ideas

"There are ideas cognisable via the intellect;
cognisable via the intellect;
cognisable via the intellect;

cognisable via the intellect; agreeable, pleasing,
agreeable, pleasing,
agreeable, pleasing,

agreeable, pleasing,
charming, endearing, fostering desire, enticing. If a bhikkhu relishes
charming, endearing, fostering desire, enticing. If a bhikkhu relishes
charming, endearing, fostering desire, enticing. If a bhikkhu relishes

charming, endearing, fostering desire, enticing. If a bhikkhu relishes
them, welcomes them, and remains
them, welcomes them, and remains
them, welcomes them, and remains

them, welcomes them, and remains fastened to them, then in him;
fastened to them, then in him;
fastened to them, then in him;

fastened to them, then in him;

reli
reli
reli

relishing them, welcoming them, and remaining faste
shing them, welcoming them, and remaining faste
shing them, welcoming them, and remaining faste

shing them, welcoming them, and remaining fastened to them;
ned to them;
ned to them;

ned to them; there
there
there

there
arises delight. From the origination of delight, I tell you, comes the
arises delight. From the origination of delight, I tell you, comes the
arises delight. From the origination of delight, I tell you, comes the

arises delight. From the origination of delight, I tell you, comes the
origination of suffering and stress.
origination of suffering and stress.
origination of suffering and stress.

origination of suffering and stress.

"There are
"There are
"There are

"There are forms cognisable via the eye;
forms cognisable via the eye;
forms cognisable via the eye;

forms cognisable via the eye; agreeable, pleasing,
agreeable, pleasing,
agreeable, pleasing,

agreeable, pleasing,

charming, endearing
charming, endearing
charming, endearing

charming, endearing, fostering desire, enticing.
, fostering desire, enticing.
, fostering desire, enticing.

, fostering desire, enticing.

93

If a bhikkhu does not relish them, welcome them, or remain f
If a bhikkhu does not relish them, welcome them, or remain f
If a bhikkhu does not relish them, welcome them, or remain f

If a bhikkhu does not relish them, welcome them, or remain fastened
astened
astened

astened

to them, then in him;
to them, then in him;
to them, then in him;

to them, then in him; not relishing them, not welcoming them, n
not relishing them, not welcoming them, n
not relishing them, not welcoming them, n

not relishing them, not welcoming them, not
ot
ot

ot

remaining fastened to them;
remaining fastened to them;
remaining fastened to them;

remaining fastened to them; there arises no delight. From the
there arises no delight. From the
there arises no delight. From the

there arises no delight. From the

cessation of delight, I tell
cessation of delight, I tell
cessation of delight, I tell

cessation of delight, I tell you, comes the cessation of suffering and
you, comes the cessation of suffering and
you, comes the cessation of suffering and

you, comes the cessation of suffering and

stress.
stress.
stress.

stress.

"There are
"There are
"There are

"There are sounds cognisable via the ear;
sounds cognisable via the ear;
sounds cognisable via the ear;

sounds cognisable via the ear; aromas cognisable by the
aromas cognisable by the
aromas cognisable by the

aromas cognisable by the

nose;
nose;
nose;

nose; flav
flav
flav

flavors cognisable via the tongue;
ors cognisable via the tongue;
ors cognisable via the tongue;

ors cognisable via the tongue; tactile sensa
tactile sensa
tactile sensa

tactile sensations cognisable
tions cognisable
tions cognisable

tions cognisable

via the body.
via the body.
via the body.

via the body.

"There are ideas
"There are ideas
"There are ideas

"There are ideas cognisable via the intellect;
cognisable via the intellect;
cognisable via the intellect;

cognisable via the intellect; agree
agree
agree

agreeable, pleasing,
able, pleasing,
able, pleasing,

able, pleasing,
charming, endearing, fostering desire, enticing. If a bhikkhu does not
charming, endearing, fostering desire, enticing. If a bhikkhu does not
charming, endearing, fostering desire, enticing. If a bhikkhu does not

charming, endearing, fostering desire, enticing. If a bhikkhu does not
relish them, welcome them, or remain
relish them, welcome them, or remain
relish them, welcome them, or remain

relish them, welcome them, or remain fastened to them, then in him;
fastened to them, then in him;
fastened to them, then in him;

fastened to them, then in him;

not relishing them, not welcoming them, n
not relishing them, not welcoming them, n
not relishing them, not welcoming them, n

not relishing them, not welcoming them, not remaining fastened to
ot remaining fastened to
ot remaining fastened to

ot remaining fastened to

them;
them;
them;

them; there arises no delight. From
there arises no delight. From
there arises no delight. From

there arises no delight. From the cessation of delight, I tell you,
the cessation of delight, I tell you,
the cessation of delight, I tell you,

the cessation of delight, I tell you,

comes the cessation of suffering and stress.
comes the cessation of suffering and stress.
comes the cessation of suffering and stress.

comes the cessation of suffering and stress.

"Well then, Punna. Now that I have instructed you with a brief
"Well then, Punna. Now that I have instructed you with a brief
"Well then, Punna. Now that I have instructed you with a brief

"Well then, Punna. Now that I have instructed you with a brief
instruction, in which country are you going to live?"
instruction, in which country are you going to live?"
instruction, in which country are you going to live?"

instruction, in which country are you going to live?"

"Lord, there is a country called Sunaparanta. I am going to live there."

"Punna, the Sunaparanta people are fierce. They are rough. If they
"Punna, the Sunaparanta people are fierce. They are rough. If they
"Punna, the Sunaparanta people are fierce. They are rough. If they

"Punna, the Sunaparanta people are fierce. They are rough. If they
insult and ridicule you, what will you think?"
insult and ridicule you, what will you think?"
insult and ridicule you, what will you think?"

insult and ridicule you, what will you think?"

"If they insult and ridicule me, I will think, 'These Sunaparanta people
are civilised, very civilised, in that they don't hit me with their hands.'

94

That is what I will think, O Blessed One. That is what I will think, O One
Well-gone."

"But if they hit you with their hands, what will you think?"
"But if they hit you with their hands, what will you think?"
"But if they hit you with their hands, what will you think?"

"But if they hit you with their hands, what will you think?"

"...I will think, 'These Sunaparanta people are civilised, very civilised, in
that they don't hit me with a clod.'..."

"But if they hit you with a clod...?"
"But if they hit you with a clod...?"
"But if they hit you with a clod...?"

"But if they hit you with a clod...?"

"...I will think, 'These Sunaparanta people are civilised, very civilised, in
that they don't hit me with a stick.'..."

"But if they hit you with a stick...?"
"But if they hit you with a stick...?"
"But if they hit you with a stick...?"

"But if they hit you with a stick...?"

"...I will think, 'These Sunaparanta people are civilised, very civilised, in
that they don't hit me with a knife.'..."

"But if they hit you with a knife...?"
"But if they hit you with a knife...?"
"But if they hit you with a knife...?"

"But if they hit you with a knife...?"

"...I will think, 'These Sunaparanta people are civilised, very civilised, in
that they don't take my life with a sharp knife.'..."

"But if they take your life with a sharp knife...?"
"But if they take your life with a sharp knife...?"
"But if they take your life with a sharp knife...?"

"But if they take your life with a sharp knife...?"

"If they take my life with a sharp knife, I will think, 'there are disciples of
the Blessed One who; horrified, humiliated, and disgusted by the body
and by life; have sought for an assassin, but here I have met my
assassin without searching for him.' That is what I will think, O Blessed
One. That is what I will think, O One Well-gone."

"Good, Punna, very good. Possessing such calm and self
"Good, Punna, very good. Possessing such calm and self
"Good, Punna, very good. Possessing such calm and self

"Good, Punna, very good. Possessing such calm and self----control
control
control

control

you are fit to dwell among the Sunapara
you are fit to dwell among the Sunapara
you are fit to dwell among the Sunapara

you are fit to dwell among the Sunaparantans. Now it is time to do
ntans. Now it is time to do
ntans. Now it is time to do

ntans. Now it is time to do

as you see fit."
as you see fit."
as you see fit."

as you see fit."

95

Then Venerable Punna, delighting and rejoicing in the Blessed One's
words, rising from his seat, bowed down to the Blessed One and left,
keeping him on his right side. Setting his dwelling in order and taking his
robe and bowl, he set out for the Sunaparanta country and, after
wandering stage by stage he arrived there. There he lived.

During that Rains retreat he established 500 male and 500 female lay
followers in the practice, while he realised the three knowledge and
then attained total (final) emancipation. Then a large number of
bhikkhus went to the Blessed One and on arrival, having bowed down to
him, sat to one side. As they were sitting there, they said to him, "Lord,
the clansman named Punna, whom the Blessed One instructed with a
brief instruction, has died. What is his destination? What is his future
state?"
"Bhikkhus, the clansman Punna was wise. He practised the Dhamma in
accordance with the Dhamma and did not pester me with issues related
to the Dhamma. The clansman Punna is totally free." SN 35.8

AKKOSA SUTTA: INSULT

I have heard that on one occasion the Blessed One was staying near
Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary. Then the
brahman Akkosaka Bharadvaja heard that a brahman of the
Bharadvaja clan had gone forth from the home life into homelessness in
the presence of the Blessed One.

Angered and displeased, he went to the Blessed One and, on arrival,
insulted and cursed him with rude, harsh words. When this was said, the
Blessed One said to him: : : :

96

"What do you think, brahman: Do friends and colleagues, relatives
"What do you think, brahman: Do friends and colleagues, relatives
"What do you think, brahman: Do friends and colleagues, relatives

"What do you think, brahman: Do friends and colleagues, relatives
and kinsmen come to you as guests?"
and kinsmen come to you as guests?"
and kinsmen come to you as guests?"

and kinsmen come to you as guests?"

"Yes, Master Gotama, sometimes friends and colleagues, relatives and
kinsmen come to me as guests."

"And what do you think: Do you
"And what do you think: Do you
"And what do you think: Do you

"And what do you think: Do you serve them with staple
serve them with staple
serve them with staple

serve them with staple and
and
and

and non
non
non

non----

staple foods
staple foods
staple foods

staple foods and
and
and

and delicacies?"
delicacies?"
delicacies?"

delicacies?"

"Yes, sometimes I serve them with staple and non-staple foods and
delicacies."

"And if they don't accept them, to whom do those foods belong?"
"And if they don't accept them, to whom do those foods belong?"
"And if they don't accept them, to whom do those foods belong?"

"And if they don't accept them, to whom do those foods belong?"

"If they don't accept them, Master Gotama, those foods are all mine."

"In the same way, brahman, that with which you have insulted me, who
"In the same way, brahman, that with which you have insulted me, who
"In the same way, brahman, that with which you have insulted me, who

"In the same way, brahman, that with which you have insulted me, who
is not insulting; that with which you have taunted me, who is not
is not insulting; that with which you have taunted me, who is not
is not insulting; that with which you have taunted me, who is not

is not insulting; that with which you have taunted me, who is not
taunting; that with which you have berated me, who is not berating:
taunting; that with which you have berated me, who is not berating:
taunting; that with which you have berated me, who is not berating:

taunting; that with which you have berated me, who is not berating:
that I don't accept from you. It
that I don't accept from you. It
that I don't accept from you. It

that I don't accept from you. It's all yours, brahman. It's all yours.
's all yours, brahman. It's all yours.
's all yours, brahman. It's all yours.

's all yours, brahman. It's all yours.

"Whoever returns insult to one who is insulting, returns taunts to one
"Whoever returns insult to one who is insulting, returns taunts to one
"Whoever returns insult to one who is insulting, returns taunts to one

"Whoever returns insult to one who is insulting, returns taunts to one
who is taunting, returns a berating to one who is berating, is said to
who is taunting, returns a berating to one who is berating, is said to
who is taunting, returns a berating to one who is berating, is said to

who is taunting, returns a berating to one who is berating, is said to
be eating together, sharing company, with that person. But I am
be eating together, sharing company, with that person. But I am
be eating together, sharing company, with that person. But I am

be eating together, sharing company, with that person. But I am
neither ea
neither ea
neither ea

neither eating together nor sharing your company, brahman. It's all
ting together nor sharing your company, brahman. It's all
ting together nor sharing your company, brahman. It's all

ting together nor sharing your company, brahman. It's all

yours. It's all yours."
yours. It's all yours."
yours. It's all yours."

yours. It's all yours."

"The king together with his court know this of Master Gotama; 'Gotama
the contemplative is an arahant'; and yet still Master Gotama gets
angry."

97

The Blessed One
The Blessed One
The Blessed One

The Blessed One::::
Whence is
Whence is
Whence is

Whence is there anger
there anger
there anger

there anger ????
FFFFor one free from anger,
or one free from anger,
or one free from anger,

or one free from anger,
tamed,
tamed,
tamed,

tamed, living in tune
living in tune
living in tune

living in tune;;;;

one released through right knowing,
one released through right knowing,
one released through right knowing,

one released through right knowing, CCCCalmed
almed
almed

almed and
and
and

and Such.
Such.
Such.

Such.

You make things worse
You make things worse
You make things worse

You make things worse
when you flare up
when you flare up
when you flare up

when you flare up at someone who's angry.
at someone who's angry.
at someone who's angry.

at someone who's angry.

Whoever doesn't flare up
Whoever doesn't flare up
Whoever doesn't flare up

Whoever doesn't flare up

at someone who's angry
at someone who's angry
at someone who's angry

at someone who's angry wins a battle
wins a battle
wins a battle

wins a battle hard to win.
hard to win.
hard to win.

hard to win.

You live for the good of both;
You live for the good of both;
You live for the good of both;

You live for the good of both;
YYYYour own, the other's ;
our own, the other's ;
our own, the other's ;

our own, the other's ;
WWWWhen, knowing the other's provoked,
hen, knowing the other's provoked,
hen, knowing the other's provoked,

hen, knowing the other's provoked,
YYYYou mindfully grow calm.
ou mindfully grow calm.
ou mindfully grow calm.

ou mindfully grow calm.

When you work the cure of both;
When you work the cure of both;
When you work the cure of both;

When you work the cure of both;
YYYYour o
our o
our o

our own,
wn,
wn,

wn, tttthe other's;
he other's;
he other's;

he other's;
TTTThose who think you a fool know nothing of Dhamma.
hose who think you a fool know nothing of Dhamma.
hose who think you a fool know nothing of Dhamma.

hose who think you a fool know nothing of Dhamma.

When this was said, the brahman Akkosaka Bharadvaja said to the
Blessed One, "Magnificent, Master Gotama! Magnificent! Just as if he
were to place upright what was overturned, to reveal what was hidden,
to show the way to one who was lost, or to carry a lamp into the dark
so that those with eyes could see forms, in the same way has Master
Gotama; through many lines of reasoning; made the Dhamma clear. I
go to the Blessed One for refuge, to the Dhamma, and to the community
of bhikkhus. Let me obtain the going forth in Master Gotama's presence,
let me obtain admission."

98

Then the brahman Akkosaka Bharadvaja received the going forth and
the admission in the Blessed One's presence. And not long after his
admission; dwelling alone, secluded, heedful, ardent, and resolute; he in
no long time reached and remained in the supreme goal of the holy life,
for which clansmen rightly go forth from home into homelessness,
knowing and realising it for himself in the here and now. He knew: "Birth
is ended, the holy life fulfilled, the task done. There is nothing further for
the sake of this world." And so Venerable Bharadvaja became another
one of the arahants. (SN 7.2)

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