This, the first book in the Khuddaka Nikaya (Collection of Short Discourses), appears to have been designed as a primer for novice monks and nuns. In nine short passages it covers the basic topics that one would need to know in beginning Buddhist monastic life; many of the passages also serve as useful introductions to Buddhist practice in general. Passages 1 and 2 cover the ceremony for taking ordination as a novice. Passage 3 gives preliminary guidance in the contemplation of the body, a meditation exercise designed to overcome lust. Passage 4 introduces many of the basic categories of analysis through which discernment can be developed, beginning with the most basic formulation of the causal principle so central to the Buddha's teaching. Passage 5 gives an overview of the practice as a whole — beginning with the need to associate with wise people, and ending with the attainment of Unbinding (nibbana/nirvana). This overview is presented in the context of the concept of protective rituals, and makes the point that — given the nature of human action and its results — the best protection comes not from rituals but from acting in a generous, moral, and wise manner. Passage 6 expands both on Passage 1 and Passage 5 , detailing some of the virtues of the Buddha, Dhamma, and Sangha, while at the same time elaborating on the practice of meditation and the attainment of stream-entry — the point at which the meditator has his/her first glimpse of Unbinding. Passage 7 elaborates on the theme of generosity, showing how gifts to the Sangha can be dedicated to the welfare of one's dead relatives. Passage 8 presents meritorious action in general as an investment more reliable and longer-lasting than material investments. Passage 9 returns to the subject of meditation, focusing on the development of goodwill and loving-kindness.
These nine passages, in different contexts, are frequently chanted in Theravada countries even today. Lay and ordained Buddhists chant Passage 1 daily, as an affirmation of their refuge in the Triple Gem. Monks will often chant Passages 5 - 9 as blessings when lay people make merit, and frequently use verses from Passage 5 as sermon themes.
Thus the passages contained in this book serve as a useful introduction both to early Buddhist training and to modern Theravada practices.
Homage to the Blessed One,
the Worthy One,
the Rightly Self-awakened One
[Alternate translation: Piyadassi .]
[Alternate translation: Piyadassi .]
I undertake the training rule to refrain from taking life.
I undertake the training rule to refrain from stealing.
I undertake the training rule to refrain from sexual intercourse.
I undertake the training rule to refrain from telling lies.
I undertake the training rule to refrain from intoxicating fermented & distilled beverages that lead to carelessness.
I undertake the training rule to refrain from eating at the wrong time. [1]
I undertake the training rule to refrain from dancing, singing, music, & watching shows.
I undertake the training rule to refrain from wearing garlands and beautifying myself with perfumes & cosmetics.
I undertake the training rule to refrain from high & luxurious seats & beds.
I undertake the training rule to refrain from accepting gold & money.
[Alternate translation: Piyadassi .]
[In this body there is:]
hair of the head, hair of the body, nails, teeth, skin, muscle, tendons, bones, bone marrow, spleen, heart, liver, membranes, kidneys, lungs, large intestines, small intestines, gorge, feces, gall, phlegm, lymph, blood, sweat, fat, tears, oil, saliva, mucus, oil in the joints urine, brain.[Alternate translation: Piyadassi .]
There are beings with diversity of body and diversity of perception, such as human beings, some devas, and some beings in the lower realms. This is the first station of consciousness.
There are beings with diversity of body and singularity of perception, such as the devas of the Brahma hosts generated by the first [jhana]. This is the second station of consciousness.
There are beings with singularity of body and diversity of perception, such as the Radiant Devas. This is the third station of consciousness.
There are beings with singularity of body and singularity of perception, such as the Beautifully Lustrous Devas. This is the fourth station of consciousness.
There are beings who, with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] 'Infinite space,' arrive at the dimension of the infinitude of space. This is the fifth station of consciousness.
There are beings who, with the complete transcending of the dimension of the infinitude of space, [perceiving,] 'Infinite consciousness,' arrive at the dimension of the infinitude of consciousness. This is the sixth station of consciousness.
There are beings who, with the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] 'There is nothing,' arrive at the dimension of nothingness. This is the seventh station of consciousness.
The dimension of non-percipient beings and, second, the dimension of neither perception nor non-perception. These are the two spheres.
— Maha-nidana Suttanta, DN 15
[This sutta also appears at Sn 2.4 . Alternate translation: Narada | Piyadassi | Soni .]
I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. Then a certain deva, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, approached the Blessed One. On approaching, having bowed down to the Blessed One, she stood to one side. As she stood to one side, she addressed him with a verse.
[The Buddha:]
Not consorting with fools, consorting with the wise, paying homage to those worthy of homage: This is the highest protection. Living in a civilized land, having made merit in the past, directing oneself rightly: This is the highest protection. Broad knowledge, skill, well-mastered discipline, well-spoken words: This is the highest protection. Support for one's parents, assistance to one's wife and children, consistency in one's work: This is the highest protection. Giving, living in rectitude, assistance to one's relatives, deeds that are blameless: This is the highest protection. Avoiding, abstaining from evil; refraining from intoxicants, being heedful of the qualities of the mind: This is the highest protection. Respect, humility, contentment, gratitude, hearing the Dhamma on timely occasions: This is the highest protection. Patience, compliance, seeing contemplatives, discussing the Dhamma on timely occasions: This is the highest protection. Austerity, celibacy, seeing the Noble Truths, realizing Unbinding: This is the highest protection. A mind that, when touched by the ways of the world, is unshaken, sorrowless, dustless, secure: This is the highest protection. Everywhere undefeated when acting in this way, people go everywhere in well-being: This is their highest protection.[This sutta also appears at Sn 2.1 . Alternate translation: Piyadassi .]
[This sutta also appears at Pv I.5 .]
"Possessed of form, one sees forms. This is the first emancipation.
"Not percipient of form internally, one sees forms externally. This is the second emancipation.
"One is intent only on the beautiful. This is the third emancipation. With the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] 'Infinite space,' one enters and remains in the dimension of the infinitude of space. This is the fourth emancipation. With the complete transcending of the dimension of the infinitude of space, [perceiving,] 'Infinite consciousness,' one enters and remains in the dimension of the infinitude of consciousness. This is the fifth emancipation.
"With the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] 'There is nothing,' one enters and remains in the dimension of nothingness. This is the sixth emancipation.
"With the complete transcending of the dimension of nothingness, one enters and remains in the dimension of neither perception nor non-perception. This is the seventh emancipation.
"With the complete transcending of the dimension of neither perception nor non-perception, one enters and remains in the cessation of perception and feeling. This is the eighth emancipation.
"Now, when a monk attains these eight emancipations in forward order, in reverse order, in forward and reverse order, when he attains them and emerges from them wherever he wants, however he wants, and for as long as he wants, when through the ending of the mental fermentations he enters and remains in the fermentation-free awareness-release and discernment-release, having directly known it and realized it in the here and now, he is said to be a monk released in both ways. And as for another release in both ways, higher or more sublime than this, there is none."
[This sutta also appears at Sn 1.8 . Alternate translations: Buddharakkhita | Amaravati | Ñanamoli | Piyadassi ]