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Chapter
VIII
Of the five Nikayas, Khuddaka Nikaya
contains the largest number of treatises (as listed below) and the most
numerous categories of dhamma. Although the word "Khuddaka"
literally means "minor" or "small", the actual content
of this collection can by no means be regarded as minor, including as it
does the two major divisions of the Pitaka, namely, the Vinaya Pitaka and
the Abhidhamma Pitaka according to one system of classification. The
miscellaneous nature of this collection, containing not only the
discourses by the Buddha but compilations of brief doctrinal notes mostly
in verse, accounts of personal struggles and achievements by theras and
theris also in verse, the birth stories, the history of the Buddha etc.,
may account for its title.
The following is the list of treatises as
approved by the Sixth International Buddhist Synod.
(a) Vinaya Pitaka
(b) Abhidhamma Pitaka
(c) Suttas not included in the first four
Nikayas
(1) Khuddaka Patha
(2) Dhammapada
(3) Udana
(4) Itivuttaka
(5) Suttanipata
(6) Vimanavatthu
(7) Petavatthu
(8) Theragatha
(9) Therigatha
(10) Jataka
(11) Niddesa (Maha, Cula)
(12) Patisambhida Magga
(13 )Apadana
(14) Buddhavamsa
(15) Cariya Pitaka
(16) Netti
(17) Petakopadesa
(18) Milinda panha
(1)
Khuddakapatha Pali
First of the treatises in this Nikaya,
Khuddakapatha contains readings of mirror passages" most of which are
also found in other parts of Tipitaka. it is a collection of nine short
formulae and suttas used as a manual for novices under training, namely,
(a) the three refuges (b) the Ten Precepts (c) the thirty two parts of the
body (d) single Dhammas for novices in the form of a catechism (e) Mangala
Sutta (f) Ratana Sutta (g) Tirokutta Sutta (h) Nidhikanda Sutta and (i)
Metta Sutta.
Taking refuge in the Three Gems, the
Buddha, the Dhamma and the Samgha, by reciting the formula, "I take
refuge in the Buddha, I take refuge in the Dhamma, I take refuge in the
Samgha," is a conscious act of expression of complete faith in the
Three Gems, not mere profession of superficial belief nor a rite of
traditional piety. It implies (i) one's humility; (ii)acceptance of the
Triple Gems as one's guiding principles and ideals; (iii) acceptance of
discipleship and (iv) homage.
In the section on 'Kumara panha, questions
for young boys, the dhamma is tailored to suit the young intellect of
novices:
What is the One? -- The Nutriment which
sustains the life of beings.
What are the Two? -- Nama and rupa
What are the Three? -- Pleasant,
Unpleasant, Neutral Vedanas.
What are the Four? -- The Four Noble
Truths.
What are the Five? -- The five groups of
grasping.
What are the Six? -- The six bases of
senses.
What are the Seven? -- The seven factors
of enlightenment.
What are the Eight? -- The Noble Path of
Eight Constituents.
What are the Nine? -- The nine abodes or
types of beings.
What are the Ten? -- The ten
demeritorious courses of action.
Maha Mingala Sutta, the discourse
on the great blessings, is a famous sutta cherished highly in all Buddhist
countries. It is a comprehensive summary of Buddhist ethics for the
individual as well as for society, composed in elegant verses. The thirty
eight blessings enumerated in the sutta as unfailing guides throughout
one's life start with advice on avoidance of bad company and provide
ideals and practices basic to all moral and spiritual progress, for the
welfare and happiness of the individual, the family and the community. The
final blessing is on the development of the mind which is unruffled by
vagaries of fortune, unaffected by sorrow, cleansed of defilements and
which thus gains liberation - the mind of an Arahat.
The Ratana Sutta was delivered by
the Buddha when Vesali was plagued by famine, disease etc. He had been
requested by the Licchavi Princes to come from Rajagaha to Vesali. The
sutta was delivered for the purpose of countering the plagues, by
invocation of the truth of the special qualities of the Three Gems, the
Buddha, the Dhamma and the Samgha.
The Metta Sutta was taught to a
group of bhikkhus who were troubled by non-human beings while sitting in
meditation at the foot of secluded forest trees. The Buddha showed them
how to develop loving-kindness to wards all beings, the practice which
will not only protect them from harm but also will serve as a basis for
insight through attainment of jhana.
The Khuddakapatha which is a collection of
these nine formulae and suttas appears to be arranged in such a way as to
form a continuous theme demonstrating the practice of the holy life: how a
person accepts the Buddha's Teaching by taking refuge in the Three Gems;
then how he observes the Ten Precepts for moral purification. Next he
takes up a meditation subject, the contemplation of thirty two
constituents of the body, to develop non-attachment. He is shown next the
virtues and merits of giving and how one handicaps oneself by not
performing acts of merit. In the meanwhile he safeguards himself by
reciting the mingala Sutta and provides protection to others by reciting
the Ratana Sutta. Finally, he develops loving-kindness towards all beings,
thereby keeping himself safe from harm; at the same time he achieves
jhanic concentration which will eventually lead him to reach the goal of
spiritual life, Nibbana, by means of knowledge of Insight and the Path.
(2) The
Dhammapada Pali
It is a book of the Tipitaka which is
popular and well-known not only in Buddhist countries but also elsewhere.
The Dhammapada is a collection of the Buddha's words or basic and
essential principles of the Buddha's Teaching. It consists of 423 verses
arranged according to topics in twenty six vaggas or chapters.
Verse 183 gives the teachings of the
Buddha in a nutshell: Abstain from all evil; Promote (develop) what is
good and purify your mind. Each stanza is packed with the essence of Truth
which illumines the path of a wayfarer. Many are the Dhammapada verses
which find their way into the writings and everyday speech of the
Buddhists. One can get much sustenance and encouragement from the
Dhammapada not only for spiritual development but also for everyday
living.
The Dhammapada describes the path which a
wayfarer should follow. It states (in verses 277,278 and 279) that all
conditioned things are transitory and impermanent; that all conditioned
things are subject to suffering; and that all things (dhammas) are
insubstantial, incapable of being called one's own. When one sees the real
nature of things with (Vipassana) insight, one becomes disillusioned with
the charms and attractions of the Five Aggregates. Such disillusionment
constitutes the path of purity (Nibbana).
Verse 243 defines the highest form of
impurity as ignorance (avijja) and states that the suffering in the world
can be brought to an end only by the destruction of craving or hankering
after sensual pleasures. Greed, ill will and ignorance are described as
dangerous as fire and unless they are held under restraint, a happy life
is impossible both now and thereafter.
Avoiding the two extremes, namely,
indulgence in a life of sensuous pleasures and, the practice of
self-mortification, one must follow the Middle Path, the Noble Path of
Eight Constituents to attain perfect Peace, Nibbana. Attainment to the
lowest stage (Sotapatti Magga) on this Path shown by the Buddha is to be
preferred even to the possession of the whole world (v. 178). The
Dhammapada emphasizes that one makes or mars oneself, and no one else can
help one to rid oneself of impurity. Even the Buddhas cannot render help;
they can only show the way and guide; a man must strive for himself.
The Dhammapada recommends a life of peace
and non-violence and points out the eternal law that hatred does not cease
by hatred, enmity is never overcome by enmity but only by kindness and
love (V. 5). It advised to conquer anger by loving-kindness, evil by good,
miserliness by generosity, and falsehood by truth.
The Dhammapada contains gems of literary
excellence, replete with appropriate similes and universal truths and is
thus found appealing and edifying by readers all the world over. It serves
as a digest of the essential principles and features of the Buddha Dhamma
as well as of the wisdom of all the ages.
(3)
Udana Pali
An udana is an utterance mostly in
matrical form inspired by a particularly intense emotion. This treatise is
a ccllection of eighty joyful utterances made by the Buddha on unique
occasions of sheer bliss; each udana in verse is accompanied by an account
in prose of the circumstances that led to their being uttered.
For example, in the first Bodhivagga Sutta
are recorded the first words spoken aloud by the newly Enlightened Buddha
in three stanzas beginning with the famous opening lines: "Yada
have patubhavanti dhamma, Atapino jhayato brahmanassa."
For seven days after his Enlightenment,
the Buddha sat at the foot of the Bodhi tree feeling the bliss of
liberation. At the end of seven days, he emerged from this (Phala Sampatti)
sustained absorption in Fruition-mind, to deliberate upon the principle of
Dependent Origination: When this is, that is (Imasmin sati, idam hoti);
this having arisen, that arises (Imassuppada, idam uppajjati); when this
is not, that is not (Imasmim asati, idam na hoti); this having ceased,
that ceases (Imassa nirodha, idam nirujjhati).
In the first watch of the night, when the
principle of the origin of the whole mass of suffering was thoroughly
grasped in a detailed manner in the order of arising, the Buddha uttered
the first stanza of joy.
"When the real nature of things
becomes clear to the ardently meditating recluse, then all his doubts
vanish, because he understands what that nature is as well as its
cause."
In the second watch of the night, his mind
was occupied with the principle of Dependent Origination in the order of
ceasing. When the manner of cessation of suffering was thoroughly
understood, the Buddha was moved again to utter the second stanza of
jubilation:
"When the reel nature of things
becomes clear to the ardently meditating recluse, then all his doubts
vanish, because he perceives the cessation of causes."
In the third watch of the night, the
Buddha went over the detailed formula of the principle of Dependent
Origination, Paticca Samuppada, in both the orders of arising and ceasing.
Then having mastered the doctrine of Dependent Origination very
thoroughly, the Buddha uttered the third stanza of solemn utterance:
"When the real nature of things
becomes clear to the ardently rneditating recluse, then like the sun that
illumines the sky, he stands repelling the dark hosts of Mara."
(4)
Itivuttaka Pali
The Fourth treatise contains 112 suttas
divided into four nipatas with verses and prose mixed, one supplementing
the other. Although the collection contains the inspired sayings of the
Buddha as in Udana, each passage is preceded by the phrase 'Iti vuttam
Bhagavata', 'thus was said by the Buddha,' and reads like a personal note
book in which are recorded short pithy sayings of the Buddha.
The division into nipatas instead of
vaggas denotes that the collection is classified in ascending numerical
order of the categories of the dhammas in the nipatas of the Anguttara.
Thus in Ekaka Nipata are passages dealing with single items of the dhamma:
"Bhikkhus, abandon craving; I
guarantee attainment to the stage of an Anagami. if you abandon
craving." In Duka Nipata, each passage deals with units of two items
of the dhamma: There are two forms of Nibbana dhatu, namely, Sa-upadisesa
Nibbana dhatu, with the five khandhas still remaining, and Anupadisesa
Nibbana dhatu, without any khandha remaining.
(5)
Suttanipata Pali
As well-known as Dhammapada, Sutta Nipata
is also a work in verse with occasional introductions in prose. It is
divided into five vaggas: (i) Uraga vagga of 12 suttas; (ii) Cula Vagga of
14 suttas; (iii) Maha Vagga of 12 suttas; (iv) Atthaka Vagga of 16 suttas
and (v) Parayana Vagga of 16 questions.
In the twelve suttas of the Uraga Vagga
are found some important teachings of the Buddha which rnay be practised
in the course of one's daily life:
"True friends are rare to come by
these days; a show of friendship very often hides some private ends.
Man's mind is defiled by self-interest. So, becoming disillusioned, roam
alone like a rhinoceros."
(Khaggavisana Sutta)
"Not by birth does one become an
outcast, not by birth does one become a Brahmana;"
"By one's action one becomes an
outcast, by one's action one becomes a brahmana."
(Vasala Sutta)
"As a mother even with her life
protects her only child, so let one cultivate immeasurable
loving-kindness towards all living beings."
(Metta Sutta)
Parayana Vagga deals with sixteen
questions asked by sixteen Brahmin youths while the Buddha is staying at
Pasanaka Shrine in the country of Magadha. The Buddha gives his answers to
each of the questions asked by the youths. Knowing the meaning of each
question and of the answers given by the Buddha, if one practises the
Dhamma as instructed in this sutta, one can surely reach the Other Shore,
which is free from ageing and death.
The Dhamma in this sutta is known as
Parayana because it leads to the Other Shore, Nibbana.
(6)
Vimana Vatthu Pali
Vimana means mansion. Here it refers to
celestial mansions gained by beings who have done acts of merit. In this
text are eighty five verses grouped in seven vaggas; in the first four
vaggas, celestial females give an account of what acts of merit they have
done in previous existences as human being and how they are reborn in deva
realm where magnificent mansions await their appearance. In the last three
vaggas, the celestial males tell their stories.
The Venerable Maha Moggallana who can
visit the deva realm brings back these stories as told him by the deva
concerned and recounts them to the Buddha who confirms the stories by
supplying more background details to them. These discourses are given with
a view to bring out the fact that the human world offers plenty of
opportunities for performing meritorious acts. The other objective for
such discourses is to refute the wrong views of those who believe that
nothing exists after this life (the annihilationists) and those who
maintain that there is no resultant effect to any action.
Of the eighty five stories described, five
stories concern those who have been reborn in deva world having developed
themselves to the stage of Sotapanna in their previous existences; two
stories on those who have made obeisance to the Buddha with clasped hands;
one on those who had expressed words of jubilation at the ceremony of
building a monastery for the Samgha; two stories on those who had observed
the moral precepts; two stories on those who had observed the precepts and
given alms; and the rest deal with those who have been reborn in the deva
world as the wholesome result of giving alms only.
The vivid accounts of the lives of the
devas in various deva abodes serve to show clearly that the higher beings
are not immortals, nor creators, but are also evolved, conditioned by the
results of their previous meritorious deeds; that they too are subject to
the laws of anicca, dukkha and anatta and have to strive themselves to
achieve the deathless state of Nibbana.
(7) Peta
Vatthu Pali
"The stories of "petas"
are graphic accounts of the miserable states of beings who have been
reborn in unhappy existences as a consequence of their evil deeds. There
are fifty one stories, divided into four vaggas, describing the life of
misery of' the evil doers, in direct contrast to the magnificent life of
the devas.
Emphasis is again laid on the beneficial
effects of giving; whereas envy, jealousy, miserliness, greed and wrong
views are shown to be the causes for appearance in the unhappy state of
petas. The chief suffering in this state is dire lack of food, clothing
and dwelling for the condemned being. A certain and immediate release from
such miseries can be given to the unfortunate being if his former
relatives perform meritorious deeds and share the merit with him. In
Tirokutapeta Vatthu, a detailed account is given on how King Bimbisara
brings relief to his former relatives who are unfortunately suffering as
petas by making generous offer of food, clothing and dwelling places to
the Buddha and his company of bhikkhus and sharing the merit, thus
accrued, to the petas who have been his kith and kin in previous lives.
(8) The
Thera Gatha Pali and (9) The Theri Gatha Pali
These two treatises form a compilation of
delightful verses uttered by some two hundred and sixty four theras and
seventy three theris through sheer exultation and joy that arise out of
their religious devotion and inspiration. These inspiring verses gush
forth from the hearts of bhikkhus and bhikkhunis after their attainment of
Arahatship as an announcement of their achievement and also as statement
of their effort which has led to their final enlightenment.
It may be learnt from these jubilant
verses how a trifling incident in life, a trivial circumstance can become
the starting point of spiritual effort which culminates in supreme
liberation. But for some of the theras, the call has come early to them to
forsake the homelife and take to the life of a homeless recluse. Their
struggle has been hard because of the inner fight between the forces of
good and evil. They have had a good fight and they have won by dint of
resolution and ardent determination. The crippling bonds of greed, hatred
and ignorance have been broken asunder and they are freed. In sheer
exultation, they utter forth these inspiring verses, proclaiming their
freedom and victory. Some of these theras reach the sublime height of
poetic beauty when they recount their solitary life in the quiet glades
and groves of forest, the beauteous nature that form their surrounding,
and the peace and calm that have facilitated their meditation.
Although the verses in the Theri Gatha
lack the poetic excellence and impassioned expression of love of solitude
that characterise the verses in the Thera Gatha, they nevertheless reflect
the great piety and unflinching resolution with which the theris have
struggled to reach the goal. One distinguishing feature of the struggle of
the theris is that many of them receive the final impetus to seek solace
in holy life through emotional imbalance they have been subject to, for
example, loss of the dear ones, as in the case of Patacari, or through
intense personal suffering over the death of a beloved son as suffered by
Kisa Gotami.
Both the Thera Gatha and the Theri Gatha
provide us with shining, inspiring models of excellence, so consoling and
so uplifting, so human and true to life, leading us on to the path of the
holy life, stimulating us when our spirit drops, our mind flags, and
guiding us through internal conflicts and set-backs.
These gathas may be enjoyed simply as
beautiful poems with exquisite imagery and pleasing words or they may be
contemplated on as inspiring messages with deep meaning to uplift the mind
to the highest levels of spiritual attainment.
"Rain gods! my abode has a roofing
now for my comfortable living; it will shield me from the onset of wind
and storm. Rain god! Pour down to thy heart's content; my mind is calm and
unshakable, free from fetters. I dwell striving strenuously with untiring
zeal. Rain god! Pour down to thy heart's content." (Verse 325)
The bhikkhu has now his "abode"
of the five khandhas well protected by 'the roofing and walls' of sense
restraints and panna. He lives thus comfortably, well shielded from the
rain and storm of lust, craving and attachments. Undisturbed by the
pouring rain, and whirling wind of conceit, ignorance, hatred, he remains
calm and composed, unpolluted. Although he lived thus in security and
comfort of liberation and calm, he keeps alert and mindful, ever ready to
cope with any emergency that may arise through lack of mindfulness.
(10)
Jataka Pali
Birth-stories of
the Buddha
These are stories of the previous
existences of Gotama Buddha, while he was as yet but a Bodhisatta. The Jataka
is an extensive work in verses containing five hundred and forty seven
stories or previous existences as recounted by the Buddha, (usually
referred to in Burma as 550 stories). The treatise is divided into nipatas
according to the number of verses concerning each story; the one verse
stories are classified as Ekaka Nipata, the two verse stories come under
Duka Nipata etc. It is the commentary to the verses which gives the
complete birth-stories.
In these birth-stories are embedded moral
principles and practices which the Bodhisatta had observed for
self-development and perfection to attain Buddhahood.
(11)
Niddesa Pali.
This division of Khuddaka Nikaya consists
of two parts: Maha Niddesa, the major exposition which is the commentary
on the fourth vagga (Atthaka) of the Sutta Nipata and Cula Niddesa, the
minor exposition which is the commentary on the fifth vagga (Parayana) and
on the Khaggavisana Sutta in the first vagga. Attributed to the Venerable
Sariputta, these exegetical works contain much material on the Abhidhamma
and constitute the earliest forms of commentaries, providing evidence of
commentarial tradition many centuries before the Venerable Buddhaghosa
appeared on the scene.
(12)
Patisambhida Magga Pali.
This treatise, entitled the Path of
Analysis, is attributed to the Venerable Sariputta. Dealing with salient
teachings of the Buddha analytically in the style of the Abhidhamma, it is
divided into three main vaggas, namely, Maha Vagga, Yuganaddha Vagga and
Panna Vagga. Each vagga consists of ten sub-groups, named kathas, such as
Nana Kathas, Ditthi Katha etc.
The treatment of each subject matter is
very detailed and provides theoretical foundation for the practice of the
Path.
(13)
Apadana Pali
It is a biographical work containing the
life stories (past and present) of the Buddha and his Arahat disciples. It
is divided into two divisions: the Therapadana giving the life stories of
the Buddha, of forty one Paccekabuddhas and of five hundred and fifty nine
Arahats from the Venerable Sariputta to the Venerable Ratthapala and
Theripadana with the life stories of forty theri Arahats from Sumedha
Theri to Pesala Theri.
Apadana here means a biography or a life
story of a particularly accomplished person, who has made a firm
resolution to strive for the goal he desires, and who has ultimately
achieved his goal, namely, Buddhahood for an Enlightened One, Arahatship
for his disciples. Whereas the Thera Gatha and the Theri Gatha depict
generally the triumphant moment of achievements of the theras and theris,
the Apadana describes the up-hill work they have to undertake to reach the
summit of their ambition. The Gathas and the Apadanas supplement one
another to unfold the inspiring tales of hard struggles and final
conquests.
(14)
Buddhavamsa Pali
History of the
Buddhas
Buddhavamsa Pali gives a short historical
account of Gotama Buddha and of the twenty four previous Buddhas who had
prophesied his attainment of Buddhahood. It consists of twenty nine
sections in verse.
The first section gives an account of how
the Venerable Sariputta asks the Buddha when it was that he first resolved
to work for attainment of the Buddhahood and what paramis (virtues towards
perfection) he had fulfilled to achieve his goal of Perfect Enlightenment.
In the second section, the Buddha describes how as Sumedha, the hermit,
being inspired by Dipankara Buddha, he makes the resolution for the
attainment of Buddhahood, and how the Buddha Dipankara gives the hermit
Sumedha his blessing, prophesying that Sumedha would become a Buddha by
the name of Gotama after a lapse of four asankheyya and a hundred thousand
kappas (world cycles).
From then onwards, the Bodhisatta Sumedha
keeps on practising the ten paramis namely, almas-giving, morality,
renunciation, wisdom, perseverance, forbearance, truthfulness,
determination, loving-kindness and equanimity. The Buddha relates how he
fulfils these paramis, existence after existence, and how each of the
twenty four Buddhas, who appeared after Dipankara Buddha at different
intervals of world cycles, renewed the prophesy that he would become a
Buddha by the name of Gotama.
In sections three to twenty-seven are
accounts of the twenty five Buddhas including Gotama Buddha, giving
details about each of them with regard to birth, status, names of their
parents, names of their wives and children, their life-span, their way of
renunciation, duration of their efforts to attain Buddhahood, their
teaching of the Dhammacakka Sutta in the Migadayavana, the names of their
Chief Disciples and their chief lay disciples. Each section is closed with
an account of where the Buddhas pass away and how their relics are
distributed.
In the twenty eighth section is given the
names of three Buddhas, namely, Tanhankara, Medhankara and Saranankara who
lived before Dipankara Buddha at different intervals of the same world
cycle. The names of other Buddhas (to Gotama Buddha) are also enumerated
together with the name of the kappas in which they have appeared. Finally
there is the prophesy by the Buddha that Metteyya Buddha would arise after
him in this world.
The last section gives an account of how
the Buddha's relics are distributed and where they are preserved.
(15)
Cariya Pitaka
This treatise contains thirty five stories
of the Buddha's previous lives retold at the request of the Venerable
Sariputta . Whereas the Jataka is concerned with the Buddha's previous
existences from the time of Sumedha, the hermit, till he becomes Gotama
Buddha, Cariya Pitaka deals only with thirty five of the existences of the
Bodhisattas in this last world cycle. The Venerable Sariputta, a object in
making the request is to bring out into bold relief the indomitable will,
the supreme effort, the peerless sacrifice with which the Bodhisatta
conducts himself in fulfilment of the ten paramis (virtues towards
Perfection).
The Bodhisatta has, throughout innumerable
ages, fulfilled the ten paramis for countless number of times. Cariya
Pitakas records such performances in thirty-five existences, selecting
seven out of the ten paramis. and recounts how each parami is accomplished
in each of these existences. Ten stories in the first vagga are concerned
with accumulation of virtues in alms-giving, the second vagga has ten
stories on the practice of morality and the last vagga mentions fifteen
stories, five of them dealing with renunciation, one with firm
determination, six with truthfulness, two with loving-kindness and one
with equanimity.
(16)
Netti and (17) Petakopadesa
The two small works, Netti, made up of
seven chapters, and Petakopadesa, made up of eight chapters, are different
from the other books of the Tipitaka because they are exegetical and
methodological in nature.
(18)
Milindapanha Pali
Milindapanha Pali is the last of the books
which constitute Khuddaka Nikaya. It records the questions asked by King
Milinda and the answers given by the Venerable Nagasena some five hundred
years after the Parinibbana of the Buddha. King Milinda was Yonaka (Graeco-Bactrian)
ruler of Sagala. He was very learned and highly skilled in the art of
debating. The Venerable Nagasena, a fully accomplished Arahat, was on a
visit to Sagala at the request of the Samgha.
King Milinda, who wanted to have some
points on the Dhamma clarified, asked the Venerable Nagasena abstruse
questions concerning the nature of men, his survival after death, and
other doctrinal aspects of the Dhamma. The Venerable Nagasena gave him
satisfactory replies on each question asked. These erudite questions and
answers on the Teaching of the Buddha are compiled into the book known as
the Milindapanha Pali.
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