Part II - Sihanada Vagga

(1) Culasihanada Stitta

In this discourse, given at Savatthi, the Buddha made the bold statement that the four Categories of Anyas, namely, the Stream- winner, the Once-returner, the Non-returner and the Arahat exist only in his Teaching and not in any other

(2) Mahasihanada Sutta

In this discourse, given in Vesak, the Venerable Sanputta report- ed to the Buddha about the disparagement of the Buddha's virtues made by Sunakkhatta who had left the Teaching. The Buddha said that Sunakkhatta was not intellectually equipped to have the faintest glimpse of the Buddha's virtues such as the Ten Strengths, the four kinds of supreme Self-Confidence, the Non-decline of Sabbafmuta Nana till the time of panmbbana He then described the five destina- tions and the actions which lead to them as well as the wrong beliefs and practices of the naked ascetics to whose camp Sunakkhatta now belonged.

(3) Mahadukkhakkhanda Sutta

This discourse was given at Savatthi to refute the naked ascetics when they tned to make out that they followed the same path and taught the same dhamma as the Buddha The Buddha also explained to the bhikkhus what the pleasures of the senses were, what then- faults and dangers were, and the way of escape from them The Buddha explained further that outside of his Teaching, these dham- mas were not known and no one but the Buddha and his disciples could teach such dhammas.

(4) Caadukkhakkhanda Sutta

This discourse, given by the Buddha, at Kapilavatthu to the Sakyan Prince Mahanama to explain to him on his request, how greed, ill will and ignorance caused moral defilements and suffering.

(5) Anumana Sutta

This discourse was given by the Venerable Maha Moggallana to many bhikkhus at Susurnaragira in the country of Bhagga They were urged to see if they had purged themselves of sixteen kinds of stub- bornness such as inordinate desire, humiliating others while praising oneself, wrathfulness, etc. If these sixteen kinds of unwholesome dhammas were detected in oneself, a determined effort should be made to get rid of them

(6) Cetokhiia Sutta

This discourse, given by the Buddha at Savatthi, mentions the five kinds of mental thorns. Doubt about the Buddha, doubt about the Dhamma, doubt about the Saihgha, doubt about the efficacy of the practice in sila, samadhi and panna, ill will and animosity towards fellow bhikkhus It also mentions the five fetters attachment to sen- sual desires, attachment to oneself, attachment to material objects, immoderation in eating and sleeping, and adopting the holy life with the limited objective of attaining to blissful existences only These mental thorns and fetters are obstacles to liberation from dukkha They should be removed and eradicated for realization of Nibbana

(7) Vanapattha Sutta

This discourse, given at Savatthi, is concerned with the choice of a suitable place for a bhikkhu A bhikkhu has to depend on a forest glade or a village, or a town or an individual for his residence and support If he finds out any particular place is not satisfactory for his spiritual development or for material support, he should abandon that place at once.

If he finds it satisfactory with respect to material support, but not beneficial for spiritual development, he should abandon that place, too But when it proves beneficial for spiritual development, even if the material support is meagre, the bhikkhu should stay on in that place. When conditions are satisfactory both for spiritual development and material support, he should live for the whole of his Me in such a place

(8) Madhupindika St&tta

A Sakyan Pnnce, named Dandapani, once asked the Buddha at Kapilavatthu what doctnne he taught. The Buddha replied that his doctrine was one which could not be grasped by any brahmin nor by the Mara. It is this not living in discord with any one in the world; not obsessed by sense impressions (sanna)\ not troubled by doubts; and not craving for any form of existence.

(9) Dvedavitakka Sutta

This discourse was given by the Buddha at Savatthi to explain two kinds of thinking, wholesome and unwholesome Bhikkhus should practise to see the advantages of engaging in wholesome thoughts and the dangers of unwholesome thoughts.

(10) Vitakkasanthana Sutta

This discourse was given by the Buddha at Savatthi on how to combat the arising of unwholesome thoughts with wholesome thoughts For example, greed and sensuous thoughts should be ba- nished by contemplating on unpleasantness and impermanency of the object of desire; ill will and hatred must be countered by thoughts of loving-kindness; and ignorance may be overcome by seeking illu- mination and guidance from the teacher.