MAHAVAGGA

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 2. Pradhansutta 3. Subashitasutta 4. Sundarikbharadvaja

sutta 5. Maghsutta 6. Sabhiyasutta 7. Saiksutta 8. Salyasutta

9. Vashishta sutta 10. Kokaliksutta 11. Nalaksutta 12. Dwaitanupassana

sutta.

Description:

The suttas of Mahavagga reveals the doctrine of Dhamma through various

situations which is classic way of the Buddha’s 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

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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 Buddha’s doctrine. Similarly Mahavagga’s suttas can be

grouped as follows - Buddha’s 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)

Buddha’s determination: Pabajja sutta and Padhan sutta proves Buddha’s

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 Bimbisara’s messenger.

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In Padhan sutta, we see Mara’s feeble efforts in diverting the attention of

Bodhisatva and how Bodhisatva overcomes Mara’s antics with his self-

determination. This sutta explains how Mara (Namuchi) tries to lure away

Bodhisatva from attaining nibbana. Bodhisatva’s 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 Mara’s 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.

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Social conditions: In Sundarikbharadwaj sutta and Vasishtha sutta, Buddha

rejects the supremacy based on birth. When Sundarikbharadwaj asks about his

(Buddha’s) 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

Bharadwaj’s 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

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(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 Buddha’s 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 sabbasanyojan-

bandhanaichida, 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 monk’s persistent ill talk and hatred-ness

towards Sariputta & Mogallana, Buddha says a person who talks ill about others is

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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 Ashoka’s 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 Buddha’s simple

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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 Sabhiya’s 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

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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

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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

Buddha’s time. Mahavagga, Sutta Nipata’s 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 Ashoka’s 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 Buddha’s 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 Buddha’s 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

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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. Sutta Nipata – The Group of Discourses-II – K.R.Norman; P.T.S, 2001

3. 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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MAHAVAGGA