- MAJJHIMA NIKĀYA
- Majjhima Nikāya | Index III - 5
Majjhima Nikāya | Index III - 5
PART THREE: THE FINAL FIFTY DISCOURSES
5 THE DIVISION OF THE SIXFOLD BASE (Saḷāyatana vagga)
143. Anāthapiṇḍikovāda Sutta: Advice to Anāthapiṇḍika
146. Nandakovāda Sutta: Advice from Nandaka
147. Cūḷarāhulovāda Sutta: The Shorter Discourse of Advice to Rāhula
148. Chachakka Sutta: The Six Sets of Six
149. Mahāsaḷāyatanika Sutta: The Great Six-fold Base
152. Indriya-bhāvanā Sutta: The Development of the Faculties
1. Anāthapiṇḍikovāda Sutta
This discourse was given by the Venerable Sāriputta to Anāthapiṇḍika on his death-bed.
The Venerable Sāriputta enjoined him not to grasp at the six internal sense bases, nor the six external sense bases, nor the feelings that arise in relation to them,
nor at the six elements (including space and consciousness), nor at the five aggregates, nor the realms of Infinite Space, of Infinite Consciousness, of Nothingness, of Neither Consciousness Nor Non-Consciousness.
With no attachment to any of them, there would come liberation.
2. Channovāda Sutta
The Venerable Channa was very ill. The Venerable Sāriputta and Cunda paid him a visit. They gave him solace by giving instruction on Vipassanā meditation. The Venerable Channa died an Arahat.
3. Puṇṇovāda Sutta
This discourse was given to Bhikkhu Puṇṇa by the Buddha on how to practise the holy life in solitude.
When the Buddha asked him how he would contend with the dangers which infested the locality where he was going to stay, he told the Buddha of the six categories of fortitude he was endowed with, including indifference to an attack even on his life.
4. Nandakovāda Sutta
This discourse was given by the Venerable Nandaka to five hundred bhikkhunīs in the presence of the Buddha one full moon night.
He dealt with the twelve categories of internal and external sense bases, the six types of consciousness, their impermanent nature and how to practice the Seven Factors of Enlightenment.
He won the approval of the Buddha for his lucid exposition of the Dhamma.
5. Cūḷarāhulovāda Sutta
This discourse was given by the Buddha to his son Rāhula who was then a bhikkhu of the Order fully mature to receive the highest dhamma.
The Buddha exhorted him, in the form of questions and answers on the impermanent nature of the twelve sense bases, in consequence of which the Venerable Rāhula attained to Arahatship.
6. Chachakka Sutta
This discourse was given by the Buddha frequently to many bhikkhus on the six internal sense bases, the six external sense bases, six types of consciousness, six types of contacts, six types of sensation, six kinds of craving
and on how their interrelationship led to continuity of phenomena from one existence to another.
7. Mahāsaḷāyatanika Sutta
This discourse is an exposition on how the ignorance of the six categories of dhamma such as the six internal sense bases, etc., gives rise to craving, and craving to suffering.
It also explains how, when they are seen as they really are by following the Noble Path of Eight Constituents, the knowledge of the Seven Factors of Enlightenment arises resulting in the perfect Peace of Nibbāna.
8. Nagaravindeyya Sutta
This is a discourse in which the Buddha explained to the villagers of Nagaravinda the distinction between samaṇas and brāhmaṇas who deserved honour and homage and those who did not.
Only those religious teachers who had discarded the craving that arose out of āyatana dhammas were worthy of veneration.
9. Piṇḍapātapārisuddhi Sutta
This is an exhortation to bhikkhus to keep themselves pure in mind while going on alms round or while eating their meal,
by discarding craving, removing hindrances and developing the knowledge of the Seven Factors of Enlightenment through continuous practice.
10. Indriyabhāvanā Sutta
This discourse was given to the Venerable Ānanda by the Buddha showing the difference between the control of senses practised by an Arahat and that practised by one still under training.
The Buddha explained that feelings of liking, disliking or of indifference that arise from conditioned phenomena could be soon eliminated by the practice of Vipassanā Meditation.