Mahavagga of Sutta Nipata- Atul Bhosekar

MAHAVAGGA of SUTTA NIPATA Introduction: Mahavagga is the 3rd vagga of Suttanipata the 5th book of Khuddaka Nikaya which is the 5th nikaya of Sutta Pitaka. As the name suggests, Mahavagga is a compilation of long suttas which are grouped as follows: 1.Pabajjasutta sutta 2. Pradhansutta 3. Subashitasutta 4. Sundarikbharadvaja 8. Salyasutta

5. Maghsutta

6. Sabhiyasutta 10. Kokaliksutta

7. Saiksutta

9. Vashishta sutta sutta. Description:

11. Nalaksutta 12. Dwaitanupassana

The suttas of Mahavagga reveals the doctrine of Dhamma through various situations which is classic way of the Buddhas teaching found liberally in the various suttas of Tripitaka. The language of the Suttanipata and as such in Mahavagga is of narration through prose, dialogues or an alternation of prose and dialogue. eg. Pabajja sutta and Padhan sutta. The ballads of Sutta nipata are popular in character though they describe incidents connected to Buddha and his teachings (N.A.Jaywickrama; Critical Analysis of Suttanipata; Pali Buddhist Review, Vol.1, No.2, 1976). Winternitz states that these gathas are the precious remnants of that ancient sacred ballad-poetry from which the later epic version of

Mahavagga of Sutta Nipata- Atul Bhosekar

the life of Buddha grew, in the same way as the heroic epic grew out of the secular ballads or akhyanas. (Winternitz; History of Indian Literature; vol. II, pg.96). Suttanipata addresses various issues like caste, religious dogmas, responsibilities of house-holder, monks and Buddhas doctrine. Similarly Mahavaggas suttas can be grouped as follows - Buddhas determination for seeking the truth (Pabajjasutta & Padhansutta), Buddha Lakkhana (Sela sutta), Social conditions

(Sundarikbharadwaj sutta & Vashistha sutta), Advice (Subhashit sutta, Magh sutta, Kokalik sutta, Nalaka sutta) & Doctrine (Sabhiya sutta, Shalya sutta, Dwaitanupassana sutta) Buddhas determination: Pabajja sutta and Padhan sutta proves Buddhas determination to achieve the truth. In Pabajja sutta, when King Bimbisara proposes to give his army, wealth so that Bodhisatva can be his Commander, Bodhisatva says that he himself was a prince of Sakyas, but having seen the perils of sensual pleasures, he has abandoned his palace (renounced) to seek the ultimate truth or nibbana (kameswadinavam disva, nekhamma dathu khemto, padhanay gamissami,etha me ranjiti mano). This sutta also describes the self confidence of Bodhisatva through his agile, balanced and determinative steps (sapdanam charmano, guttdwaro susamvuto, khippam pattam apuresi, sampjaano patissato) as informed by Bimbisaras messenger.

Mahavagga of Sutta Nipata- Atul Bhosekar

In Padhan sutta, we see Maras feeble efforts in diverting the attention of Bodhisatva and how Bodhisatva overcomes Maras antics with his selfdetermination. This sutta explains how Mara (Namuchi) tries to lure away Bodhisatva from attaining nibbana. Bodhisatvas answers in a very lucid manner on how he does not need any merit (anumatto pi puyyen, atho mahyam na vijjati) since he has faith, energy and wisdom and no regards for material life (athi saddha tatha viriyam,panna ch mamvijjati, evam mam pahitatam pi, kim jivmanupuchasi). In this sutta, Buddha personifies the vices stating that this army of Mara are the hindrances sensual pleasures (kama), discontent (arati), hunger (khuppipasa), thirst (tanha), laziness (thinmiddham), fear (bhiru), doubt (vichikichha), hypocrisy and obstinacy (makkhe thambho). This sutta shows un-paralleled determination when Bodhisatva says that he would prefer to die fighting the mara-sena, but would not submit to Maras tactics (es munja parihare, viratu mam jivitam, sangame me matamseyyo, yamche jive parajito). Following Bodhisatva for 7 years, finally Mara accepts defeat saying that in these 7 years, he did not get any opportunity to seduce Bodhisatva (sata vassani bhagwantam,

anubandhipadapadam,otaram nadhigacchissaam, sambuddhassa satimato). This sutta shows that however lucrative opportunities hover around, if one is determined to achieve his goal, he can do it.

Mahavagga of Sutta Nipata- Atul Bhosekar

Social conditions:

In Sundarikbharadwaj sutta and Vasishtha sutta, Buddha

rejects the supremacy based on birth. When Sundarikbharadwaj asks about his (Buddhas) caste, Buddha refutes saying alippmano idh manvehi, akkallang mam brahmanpuchasi gottapanha Further when Sundarikbharadwaj wants to know the process of making a successful yagna, Buddha tells him maa jati puchi charan ch puccha, katatha have jayati jatvedo i.e. rather than asking the caste of a person, see his conduct because nichakulino pi muni dhitima, ajaniyohoti hirinisedho i.e.just like a fire is produced from wood (vigorous rubbing), similarly a person born in low caste, with proper and diligent efforts can become a great muni (saint). Buddha guides Sundarikbharadwaj to bestow his offerings to one who knows the truth, (sacchen danto damsa upeto, vedantgu usitbramhachariyo), practices equanimity (samo samehi), conquered his vices, abandoned sensual pleasures, balanced amongst egoist person (sangatigo yasa na santi sanga, mansattesu amansatto) and has neither delusions nor conceit, with no attachments (parivediyam ditthimupativatto). Hearing this and understanding the real way, Sundarikbharadwaj requests for pabajja and in due course becomes an arhat. Similarly in Vashishta sutta, when a debate goes between Vashistha and Bharadwajs student on who is a Brahmin and when they go to Buddha to seek answers, Buddha explains that various birds, animals, insects, reptiles have physiological differences; however humans do not have any such differences

Mahavagga of Sutta Nipata- Atul Bhosekar

(yatha yatasu jatisu, lingam jatimayam puthu, evam nathi manussesu ,lingam jatimayam). After telling them that a person should be known by his deeds and acts, Buddha says that just because one is born in a brahmin family does not make him a Brahmin (na chaha brahmanam brumi, yonija mattisambhavam, bhovadi naam so hoti, sache hoti sankinjno). Then Buddha further explains that one who has conquered anger, sorrow, vices, desires, hatred, he is a brahmin. Buddha rejects the socio-biological meaning of word brahmin and attributes it to a purely spiritual being. Advice: In Subhashita sutta, we find Buddhas advice to monks on ideal communication (chatuhi,bhikhave, angehi samannagata vacha subhasit hoti). Further explaining Buddha says that the communication should be gentle (not harsh), righteous (not unrighteous), pleasant (not unpleasant) and truth (not lie). In Magh sutta, answering to a query of Magh on daana, Buddha says that daana should be given to those who have been liberated (ye sabbasanyojanbandhanaichida, danta vimutta anighaa nirasa). Highlighting the merits of daana, Buddha tells Magh that person who donates generously does not dvelop hatred to any one (yajjassu yajmano magha ti bhagva, sabbatha ch vippasaadehi chitta, armman yajmanassa yanyo, yethappitithay jahati dosa). In Kokalik sutta, commenting on Kokalik monks persistent ill talk and hatred-ness towards Sariputta & Mogallana, Buddha says a person who talks ill about others is

Mahavagga of Sutta Nipata- Atul Bhosekar

born with an axe in his mouth and destroys himself (purisassa hi jatassa,kuthari jayate mukhe, yay chindati attana, baalo dubhasita bhana). Buddha further advices that one who speaks ill about others- a wrong doer, himself suffers in hell (na hi nassati kassachi kamma,yeti hating labhtev suvami, dukham mando parloke, attani passati kibbisakari). In Nalaka sutta, we find practical way of spiritual life, rather than any abstract theoretical explanation. Buddha describes the attitudes and behavior of the ideal practitioner in a very simple way rather than using heavy metaphysical words to Nalaka (who had renounced as a householder to become a monk). The ideal practitioner should to maintain equanimity (samaanbhave kubbetha), be sharp like a razor (khurdharupmo bhave), keep away from desires (taasu tan ma palobhayun). A monk who has understood the (real) Dhamma, who has controlled all the vices (niraamgandho asito), becomes silent, such a monk is fit to be called a muni- who has found the truth (yo ch janam sanyotatta, janam na bahu bhasati, sa muni monmarhati, sa muni monmajhaga). This sutta explains the progress to ideal practitioner by transformation of personal traits in a very practical way. This sutta is also known as the Moneya Sutta in Ashokas Bairat edict. Doctrine: In Suttanipata, we find Buddha explaining his doctrine to parivrajak like Sabhiya and to his other monks. These suttas sheds light on Buddhas simple

Mahavagga of Sutta Nipata- Atul Bhosekar

yet practical approach in making one understand his doctrine and the path to attain nibbana. Sabhiya, the parivrajak, asks a query to all the teachers like Puran Kassyap, Makhali Gosal, Ajit Keskambli, Prakrudh Katyayan, Sanjay Belputta and Nirgranth Nathputta who were all contemporaries of Buddha. When all the learned ascetics could not answer his query, he went to Buddha to seek answers. On his question to know the characteristic of monk, seeker, dant and Buddha, Buddha replies One who finds his own path (pajjen katen attana) and removes all doubts, attains parinirvana (parinibbanagato vitinnakakho) is a monk. One who maintains equanimity towards all (sabbatho upekhako), not hurting anyone (na so hinsati kanchi sabbaloke) is a patient-seeker (khanti). Norman uses the term meek for khanti (K.R.Norman, The Rhinocerous Horn, PTS, 1984). One whose interest in all sensual pleasures has died (yassiindriyaani bhaavitani) and who is waiting only for parinirvana (kaalam kakhanti) is a tamed one (dant) whereas one who knows past, present & future lives, understands the feebleness of birth and death is a Buddha. On Sabhiyas query on brahmin, monk, washed-away and naga, Buddha replies one who has washed away his sins (bahitva sabbapaapkani), who is knowledgeable (kevali) is a brahmin. One who has abandoned good and evil (samitaavi pahay punnapaap), crossed over birth and death (jatimaranam

Mahavagga of Sutta Nipata- Atul Bhosekar

upativato) is a monk, one who has washed away his internal and external sins is a washed away, one who does not sin, destroyed all attachments, is called a naga (aagun na karoti kinchi loke, sabbasanyoge visajja bandanani, sabbatha na sajjati vimutto, naago taadi pavucchate tathata). Likewise Sabhiya gets satisfactory answers for all his queries and then he requests Buddha to give him entry into his sangha. After waiting for 4 months (parivasa), Sabhiya is given pravrajja and he becomes an arhat. Shalya sutta explains that destroying the thirst (tanha/trisna) leads to enlightenment, giving various examples like fruits, mud pots and young age. If one understands that anything which is born would die one day, one would not grief. One who wants to live a peaceful life (attano sukhmesano) should remove barb (shalya) type grief. (abbulhasallo asito, santim pappuyya chetso, sabbsokam atikanto, asokohoti nibbuto). In Dwaitanupassana sutta, Buddha explains the 4 noble truths and the causes for misery (dukham). Citing various causes (arya satya, chetovimuttihina, avijja, sankhara, vijjana, phasso, vedana, tanha, upadan, arambh, aahaar, injitam, chalita, rupa, satya, dukha) for arising of misery, if one sees this then, this is the first consideration and when one understands that absence of this cause is the absence of misery- this is the second consideration. Understanding this dual phenomenon, one can attain nibbana (ko nu ayyanna mariyehi, padam

Mahavagga of Sutta Nipata- Atul Bhosekar

sambudhumarhati, yampadam sammadannay, parinibbanti anasava). However if one is attached to the vices (bhavragpareti), attached to desires

(maradheyyanupannehi) would never understand the Dhamma (nayam dhammo susambuddho). After listening to this discourse, 60 monks among the lot could get rid of their vices and desires i.e attain nibbana (sathimattanam bhikhunam anupaday asavehi chittani vimucchinsu). In this sutta, Buddha has elaborately detailed what is termed as sukh and dukh. Conclusion: The Sutta nipata is one of the most important works of Sutta Pitaka. It contains information on social, religious and economic conditions of India during Buddhas time. Mahavagga, Sutta Nipatas 3rd vagga consists of 12 suttas. These suttas are long and hence they are categorized as Mahavagga (large). The Pabajja, Padhan and Nalaka sutta are narrative ballad type. It is without doubt that Nalaka sutta of Mahavagga is the same Moneya sutta of Ashokas Bhabru edict. S.N.Katre in his research entitled, Early Buddhists Ballads and their relation to later Upanishadic Literature assigns the period of 500-300 BC to the Sutta Nipata. All the suttas explain either the Buddhas teachings or his doctrine as well they reflect the social, religious and the mental attitudes of monks, Brahmins, ascetics and lay-men. They also highlight Buddhas reason for renunciation and his determination/striving to achieve the objective amidst all efforts taken by Mara. Therefore Fausboll rightly points out that we see in Sutta Nipata a picture not of

Mahavagga of Sutta Nipata- Atul Bhosekar

life in monasteries, but of the life of hermits in its first stage. We have before us not the systematizing of the later Buddhist Church, but the first germs of a system, the fundamental ideas of which come out with sufficient clearness (Sutta Nipata, S.B.E, Vol.X, Fausboll; Intro. P.xii) These suttas teach us the reason for not becoming a better human being and explains in details on how to become a better human being. The language is lucid and ballad/narrative/prose forms make it more attractive. Therein lays its success.

Atul Bhosekar M.A(I)-Buddhist Studies.

References: 1. Suttanipatpali (Hindi Translation) Swami Dwarikadasshastri, Boudh Bharat Series 52; 2005
2. 3.

Sutta Nipata The Group of Discourses-II K.R.Norman; P.T.S, 2001 Pali Buddhist Review; Vol.1, No.2, 1976

4. Sutta Nipata, S.B.E, Vol.X, Fausboll; Intro. P.xii 5. The Rhinocerous Horn, K.R.Norman, PTS, 1984

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