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parents, sama�as and br�hma�as. In consequence of improved morality,
their life-span expanded again until it reached eighty thousand years
when a Universal Monarch appeared once more to rule righteously.
Bhikkhus were thus enjoined to keep within the confines of the Dhamma,
making it their support, their refuge. The Dhamma would show the way
for their physical and mental development until they attained Arahatship.
(4) Agga��a Sutta
This discourse was given at S�vatthi to two novices under
training, V�se��ha and Bh�radv�ja, pointing out the wrong beliefs of
brahmins as regards caste. The brahmins claimed that among the four
classes of people, recognised at that time, brahmins were the noblest;
next came the Khattiya class, the nobility and royalty; followed by Vessa,
the trading class and Sudda, the lowest class.
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The Buddha refuted these claims of the brahmins, by explaining
how the world was subjected to processes of evolution and dissolution
and describing how human beings first appeared on earth and how the
four social classes emerged. He explained further that the nobility of a
person was decided not by his birth and lineage but by his morality and
knowledge of the Noble Truths.
"Whoever holds wrong views and commits misdeeds is not noble
whatever his birth. Whoever restrains himself in deed, word and thought
and develops the Bodhipakkhiya Dhammas until he attains complete
eradication of defilements in this very life is the chief, the noblest
amongst men and devas irrespective of birth."
(5) Sampas�dan�ya Sutta
The Venerable S�riputta's deep confidence in the Buddha was
once proclaimed aloud in an eloquent eulogy of the Buddha spoken in the
Buddha's presence. For making this bold utterance on the virtues of the
Buddha, the Buddha asked him whether he had personal knowledge of
the minds of all the Buddhas, those of the past, of the future and of the
present, their Morality, their Concentration, their Wisdom, and the
manner of their emancipation.
The Venerable S�riputta said he did not claim to have such
knowledge but justified himself by stating in detail the course of the
Dhamma taken by all the Buddhas  their accomplishment in s�la,
abandonment of five hindrances, establishment in the four Methods of
Steadfast Mindfulness and cultivation of the Seven Factors of
Enlightenment  the only course that could lead to unsurpassed
Supreme Enlightenment.
(6) P�s�dika Sutta
The Venerable �nanda accompanied by bhikkhu Cunda went to
see the Buddha to give him the news about the death of Niga��ha
N�aputta, the leader of a well-known sect, and the schism that had arisen
amongst his disciples.
The Buddha told them that it was natural and to be expected to
happen in a Teaching which was not well taught, not well imparted, not
conducive to emancipation, and not taught by one who was supremely
enlightened.
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In contrast, the Buddha explained that when the Teaching was
well taught, well imparted by one who was supremely enlightened, there
were no wrong views, no speculations about past or future or about atta.
In the Teaching of the Buddha, bhikkhus were taught the Four Methods
of Steadfast Mindfulness by which wrong views and speculations were
laid aside.
(7) Lakkha�a Sutta
This discourse on thirty-two bodily marks of a great man was
given by the Buddha at S�vatthi, in the An�thapi��ika's Monastery. For
a person endowed with the thirty-two bodily marks of a great man, only
two possible courses are open to him and no other.
"If he lives the household life, he will become a Universal Mon-
arch ruling in righteousness over the four continents. If he goes forth from
the home life into homelessness, he will become an Enlightened Buddha."
The Buddha explained the thirty-two bodily marks in detail,
together with accounts of meritorious deeds previously performed by
virtue of which each of these thirty-two bodily marks were acquired.
(8) Si�g�la Sutta
This discourse was given by the Buddha at R�jagaha for the
edification of a young man named Si�g�la. The youth Si�g�la used to
worship the six cardinal points, namely, the East, the South, the West, the
North, the Nadir and the Zenith in obedience to the last advice given by
his dying father. The Buddha explained to the young man that according to
his Teaching, the six directions were: The East standing for parents; The
South standing for teachers; The West standing for the wife and children;
The North standing for friends and associates; The Nadir standing for
servants, employees; The Zenith standing for sama�as, br�hma�as.
The Buddha explained further that the six social groups
mentioned in the discourse were to be regarded as sacred and worthy of
respect and worship. One worshipped them by performing one's duties
towards them. Then these duties were explained to the youth Si�g�la.
(9) ƥ�n�iya Sutta
Four Celestial Kings came to see the Buddha and told him that
there were non-believers among many invisible beings who might bring
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harm to the followers of the Buddha. The Celestial Kings therefore
wanted to teach the bhikkhus the protecting incantation known as the
ƥ�n�iya Paritta. The Buddha gave his consent by remaining silent.
Then the four Celestial Kings recited the ƥ�n�iya Paritta, which [ Pobierz całość w formacie PDF ]