Nala Vagga
Nala Vagga, Devata Samyutta
Sagatha Vagga Samyutta, Samyutta Nikaya, Suttanta Pitaka
SOURCE: "FIVE SAMYUTTAS FROM SAGATHAVAGGA SAMYUTTA"
Translated by U Tin U (Myaung), Yangon
Edited by the Editorial Committee, Burma (Myanmar) Tipitaka Association, 1998
1. Oghatarana Sutta
Discourse on Crossing the Flood
2. Nimokkha Sutta
Discourse on Freedom from Defilements
3. Upaniya Sutta
Discourse on the Coming of Death
4. Accenti Sutta
Discourse on the Passing of Time
5. Katichinda Sutta
Discourse on Things to be Cut off
6. Jagara Sutta Discourse on Wakeful Factors
7. Appatividita Sutta
Discourse on Lack of Insight
8. Susammutha Sutta
Discourse on Forgetfulness of the Ariya Truths
9. Manakama Sutta
Discourse on Being Conceited
10. Aranna Sutta
Discourse on Forest-Dwelling
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1. Oghatarana Sutta
(Discourse on Crossing the Flood)
1 .Thus have I heard:
Once the Bhagava was residing at the Jetavana Monastery of Anathapindika in Savatthi. Then, soon after the middle watch of the night. a certain deva of exceeding beauty approached the Bhagava, illuminating the entire Jetavana Monastery. After paying homage to the Bhagava. he stood at a suitable place. Thus standing, he addressed the Bhagava:
"Sir, how did you cross the flood? 1
Friend, by not remaining still, and by not putting forth strenuous effort, I crossed the flood."
"But Sir, in what way did you cross the flood, neither remaining still, nor putting forth strenuous effort."
"Friend, if I remain still. I sink; 2
if I put forth strenuous effort, I drift 3
Thus, by neither remaining still nor putting forth strenuous effort, I crossed the flood."
"In the sentient world, only after a long time do I see one in whom asavas are extinct, 4 one in whom
defilements have been extinguished and who neither remaining still nor putting forth strenuous effort, has crossed the ocean of Craving."
Thus said the deva. The Teacher approved. Having noted the approval of the Teacher, the deva paid homage to the Bhagava, respectfully withdrew and vanished form there.
End of the Oghatarana Sutta,
the first in this vagga.
FOOTNOTES
1. the flood: ogha: metaphorically, the waters of Craving, Wrong View and Ignorance which keep one submerged in the round of existences (samsara).
The Four oghas are:
(i) Kama ogha: strong attachment to the five sensual pleasures:
(ii) Bhava ogha: strong attachment to rebirth in the Fine, Material Sphere or the Non-material Sphere or to the attainment of Jhanas leading to these spheres;
(iii) Ditthi ogha: the 62 wrong views (See Brahmajala Sutta, Silakkhandha Vagga, Digha Nikaya);
(vi) Avijja ogha: Ignorance of the Truth.
2. If I remain still, I sink; Staying amidst sensual pleasures, and making no efforts to break away from them, one sinks to the tower realms. Or, in another sense, making no effort to get rid of demeritoriousness, one sinks to the depths of the four miserable states.
3. If I put forth strenuous effort, I drift: Striving for purification from defilement based on self-mortification sends one adrift in samsara. Or, in another sense, even if one does meritorious deeds while craving for the higher realms of existence, such efforts merely bring mundane merit and one drifts along in samsara.
4. One in whom asavas are extinct: brahmana: Meaning either a Buddha or an arahat. The brahma, designated as a certain deva in this discourse, had known Kassapa Buddha. Since the passing away of Kassapa Buddha many aeons passed before Gotama Buddha appeared in this world.
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2. Nimokkha Sutta
( Discourse on Freedom from Defilements )
2. The Bhagava was staying at Savatthi... Then soon after the middle watch of the night, a certain deva of exceeding beauty approached the Bhagava, illuminating the entire Jetavana monastery. After paying homage to the Bhagava, he stood at a suitable place. Thus standing, he addressed the Bhagava:
"Sir, do you know what the freedom from defilements 1 is, what the Fruition of freedom from defilements2 is. and what the complete absence of dukkha3 is for sentient beings?"
"Friend, I know what the freedom from defilements is, what the Fruition of freedom from defilements is, and what the complete absence of dukkha is for sentient beings."
"But , Sir, in what manner do you understand the freedom from defilements, the Fruition of freedom from defilements, and the complete absence of dukkha for sentient beings?"
"Friend, the exhaustion of the kammic causal process based on craving for existence,4 the extinction of Perception and Consciousness,5 and the cessation and stilling of Sensation6 these I understand as the freedom from defilements, the Fruition of freedom from defilements and the complete absence of dukkha for sentient beings,"
End of the Nimokkha Sutta,
the second in this vagga.
FOOTNOTES
1. the freedom from defilements. This refers to Arahatta Magga. For if one attains Arahatta Magga, one is instantly released from the bondage of defilements.
2. the Fruition of freedom from defilements: This means the Fruition of Magga-Insight which is the knowledge that immediately follows the attainment of Arahatta Magga.
3. the complete absence of dukkha: This means Nibbana. Only when Nibbana is realized, the cycle of suffering connected with rebirth is ended.
4. the exhaustion of the kammic causal process based on craving for existence; (nandibhava parikkhaya):
Kammic causal process (kamma bhava) means volitional activities that cause rebirth in the three bhumis or Spheres of existence, i.e., existence in the Sensual Sphere, Fine Material Sphere and Non-material Sphere. This refers to the Aggregate of Volitional Activities sankharakkhandha).
5. the extinction of Perception and Consciousness; (sannavinnana sankhaya):
This refers to the Aggregate of Perception (sannakkhandha) and the Aggregate of Consciousness (vinnanakkhandha) which rise together with the Aggregate of volitional activities (asankharakkhandha).When these three mental aggregates be come extinct, the Aggregate of Sensation (vedanakkhandha) which is inseparable from them, also becomes extinct.
By the above two expressions, namely, nandibhava parikkhaya and sannavinnana sankhaya, the Buddha expounds the total extinction of the four causative mental aggregates from the moment arahatship is attained. This is called the realization of Nibbana in this very existence (sa-upadisesanibbana).
6. the cessation and stilling of Sensation: (vedananam nirodha upasama).
Herein, 'Sensation' means the Aggregate of Sensation (vedanakkhandha) which is the resultant aggregate that arises due to volitional activities in the previous existences. The cessation and stilling of the Aggregate of Sensation necessarily implies cessation and stilling of the three other mental aggregates. And the cessation and stilling of the four mental aggregates necessarily implies the cessation and stilling of their basis, their object, the aggregate of Corporeality (rupakkhanda). By this expression the Buddha expounds the total extinction of the resultant five aggregates of existence, which is the realization of Nibbana with the complete cessation of the five aggregates (anupadisesa-nibbana).
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3. Upaniya Sutta
(Discourse on the Coming of Death)
3. The Bhagava was staying at Savatthi... The deva stood at a suitable place and spoke thus in verse in the presence of the Bhagava.
Life inevitably moves towards death. Short in deed is life. There is no protection from the approach of ageing. He who sees these (three) dangers of death should perform meritorious deeds that bring happiness.
(The Bhagava said:)
Life inevitably moves towards death. Short in deed is life. There is no protection from the approach of ageing. He who sees these (three) dangers of death and wishes for the peace (of Nibbana) should forsake the worldly objects of Craving (i.e., the three states of existence)2.
End of the Upaniya Sutta,
the third in this vagga.
FOOTNOTES
1. happiness: The deva, a brahma from the Fine Material Sphere, has in mind the jhanic concentration leading to the Fine Material Sphere which is the happiness he understands.
2. The three states of existence are: state of existence in eleven sensual realms, state of existence in sixteen Fine Material realms, and state of existence in four Non-material realms.
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4. Accenti Sutta
Discourse on the Passing of Time
4. The Bhagava was staying at Savatthi.. .The deva stood at a suitable place and spoke thus in verse in the presence of the Bhagava:
"Time passes by days and nights pass by swiftly. The stages of life progressively pass by.1 He who sees these (three) dangers of death2 should perform meritorious deeds that bring happiness."
The Bhagava said:
"Time passes by days and nights pass by swiftly. The stages of life progressively pass by. He who sees these (three) dangers of death and wishes for the peace (of Nibbana) should forsake the worldly objects of Craving (i.e., the three states of existence).
End of the Accenti Sutta,
the fourth in this vagga.
FOOTNOTES
1. The stages of life progressively pass by: By middle age, one's youth has passed: by old age, youth and middle age have passed. When death claims one in his old age, all the three stages have passed.
2. The three dangers:
(i) The passing of time (morning gives way to night. etc.);
(ii) The quick passing of nights and days;
(iii) The passing of the three stages of life.
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5. Katichinda Sutta
Discourse on Things to be Cut off
5. The Bhagava was staying at Savatthi... The deva stood at a suitable place and spoke thus in verse in the presence of the Bhagava:
How many factors should be cut off?
How many should be abandoned?
How many factors should be cultivated to the utmost?
By overcoming how many cleaving factors does a bhikkhu come to be called 'One who has crossed the flood?"
(The Bhagava said:)
"Five factors should be cut off.1
Five factors should be abandoned.2
Five factors should be cultivated to the utmost.3
By overcoming five cleaving factors4, a bhikkhu comes to be called, 'One who has crossed the flood'."
End of the Katichinda Sutta,
the fifth in this vagga.
FOOTNOTES
1. Five factors should be cut off: These are the five lower fetters (orambhagiya samyojanas) that bind a worldling fast to the sensuous realms of existence. They are:
(i) "Sakkayaditthi: wrong view of taking any or all of the five aggregates as atta or Self;(ii) Vicikiccha: doubts about the Buddha, the Dhamma and the Samgha, etc, (iii) Silabbataparamasa: belief in the efficacy of practices and paths other than the Ariya Path of Eight Constituents;(iv) Kamaraga: craving for kama bhava, sensual existence;
(v) Patigha: anger.
They are totally cut off only on attaining anagami magga, the Insight at the Third Stage of Enlightenment.
2. Five factors should be abandoned: These are the five higher fetters (uddambhagiya samyojanas) which bind one to brahma realms. They are:
(i) "Rupa raga: craving for existence in the rupa brahma realms;
(ii)Arupa raga: craving for existence in 'arupa brahma realms;
(iii) Mana: conceit;
(iv) Uddhacca: restlessness;
(v) Avijja: ignorance of the Four Ariya Truths
They are totally abandoned only on the attainment of arahatship.
3. Five factors should be cultivated to the utmost: This refers to the five faculties, namely:
(i) Saddha: faith or confidence,
(ii) Viriya: effort,
(iii) Sati: mindfulness,
(iv) Samadhi: concentration,
(v) Panna: Insight-knowledge.
To cut off the five lower fetters and to abandon the five higher fetters, one should cultivate these five faculties.
4. Cleaving factors (sanga);
The following five cleaving factors keep one bogged down in the mire of samsara:
(i) Raga sanga: cleaving factor of attachment,
(ii) Dosa sanga: cleaving factor of hatred,
(iii) Moha sanga: cleaving factor of bewilderment,
(iv) Mana sanga: cleaving factor of conceit,
(v) Ditthi sanga: cleaving factor of wrong view.
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6. Jagara Sutta
Discourse on Wakeful Factors
6. The Bhagava was staying at Savatthi.. Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:
"How many factors are asleep while others factors are awake?
How many factors are awake while other factors are asleep?
By how many factors is the dust of defilements absorbed?
By how many factors is complete purity attained?'
(The Bhagava said:)
Five factors are asleep1 while other factors are awake. Five factors are awake2while other factors are asleep. By five factors3is the dust of defilements absorbed. By five factors4is complete purity attained."
End of the Jagara Sutta,
the sixth in this vagga.
FOOTNOTES
1. Five factors are asleeep: The five hindrances or nivaranas, namely:
(i) Kamacchanda: sense-desire,
(ii) Byapada: ill will,
(iii) Thina midda. sloth and torpor,
(iv) Uddhacca kukkucca: restlessness and worry,
(v) Vicikiccha: uncertainty.
They are obstacles to attainment of mental absorption (jhana) and Magga-Insight.
2. Five factors are awake: the five faculties or indriyas see footnote: 3 to Katichinda sutta.
3. Five factors: The five hindrances or nivaranas.
4. Five factors: The five faculties or indriyas.
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7. Appatividita Sutta
Discourse on Lack of Insight
7. The Bhagava was staying at Savatthi... Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:
"Those who have no insight into the Ariya Truths are drawn to false views1. They are asleep, not awake. It is time for them to wake up.2"
(The Bhagava said:)
"Those who have insight into the Ariya Truths are not drawn to false views. Having perfect knowledge of the Four Ariya Truths, they are fully awakened.3
In a turbulent4 world they conduct themselves with serenity."
End of the Appatividita Sutta,
the seventh in this vagga.
FOOTNOTES
1. drawn to false views: Paravadesu niyare: lit., drawn to other views. Those ignorant of the Ariya Truths are liable to cling to any one of the sixty-two kinds of false views.
2. It is time for them to wake up: The time is most opportune to gain enlightenment, for the Buddha has arisen in the world, and the Dhamma has been proclaimed by the All-knowing One. Moreover, there is also the Samgha who follow the way as shown by the Buddha, and there is also the Ariya Path.
3. They are fully awakened: There are four kinds of Buddhas, namely,
(i) Sabbannuta buddha, the All- knowing One who knows all the dhammas that should be known;
(ii) Pacceka buddha, who also knows all the dhammas that should be known but who cannot teach others.
(iii) Catusacca buddha: The Knower of the Four Truths. One who realizes the Four Ariya Truths by learning from others.
(iv) Suta buddha: One who knows about Four Ariya Truths merely on an intellectual level.
Only the first three kinds of buddhas are fully awakened ones.
4. Turbulent: visama: disharmonious.
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8. Susammuuttha Sutta
Discourse on Forgetfulness of the Ariya Truths
8. The Bhagava was staying at Savatthi... Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:
"Those who are forgetful of the Ariya Truths are drawn to false views. They are asleep, not awake. It is time for them to wake up."
(The Bhagava said:)
"Those who are not forgetful of the Ariya Truths are not drawn to false views. Having perfect knowledge of the Four Ariya Truths, they are fully awakened. In a turbulent world, they conduct themselves with serenity"
End of the Susammuuttha Sutta,
the eighth in this vagga.
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9. Manakama Sutta
(Discourse on Being Conceited )
9. The Bhagava was staying at Savatthi... Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:
"In this world he who is conceited1 lacks self-control (i.e, tranquillity of mind). For one who lacks tranquillity of mind, there can be no Magga Insight. A forest-dweller may lead a lonely life, yet if he lacks mindfulness, he cannot cross over the planes of existence where death prevails to the other shore (which is Nibbana)."
(The Bhagava said:)
He who abandons conceit, who has a tranquilled mind, and who has wisdom, is free from (attachment to) all existence. A forest-dweller leading a lonely life, if he practises mindfulness, can cross over the planes of existence where death prevails to the other shore (which is Nibbana)."
End of the Manakama Sutta,
the ninth in this vagga.
FOOTNOTES
1. he who is conceited: manakamassa: lit., he who desires conceit
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10. Aranna Sutta
Discourse on Forest-Dwelling
10. The Bhagava was staying at Savatthi.. Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:
"How do the forest-dwellers, practising the Life of Purity, calming the defilements and taking only one meal a day, keep their appearance clear and serene?"
(The Bhagava said:)
" They who do not brood over the past1 and do not wish for a favourable future2but are contented with whatever is at hand, keep their appearance clear and serene. "The foolish who yearn for a favourable future or who brood over the past wither away for these two reasons, like the green reed that has been cut down."
End of the Aranna Sutta,
the tenth in this vagga.
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FOOTNOTES
1. They who do not brood over the past: Circumstances may have changed for the worse. For instance, in the past there may have been devoted rulers who tended well to the needs of the Samgha so that the members of the Samgha had lived in comfort. Now that times have changed and food and robes have become scarce, the wise bhikkhu does not brood over the past easier days but takes life with equanimity.
2. And do not wish for a favourable future: Such a wise bhikkhu does not speculate on rosier days ahead. Perhaps another devout ruler might reign again when milk and honey would flow for the Samgha. But such worldly thoughts do not occur to the true bhikkhu.
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End of the Nala Vagga,
the first in the Devata Samyutta.
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