Theravada Sūtras | Dīgha Nikāya

Sīlakkhandha Vagga Pāḷi of Dīgha Nikāya - Division Concerning Morality. This division contains thirteen suttas which deal extensively with various types of morality, namely, Minor Morality, basic morality applicable to all; Middle Morality and Major Morality which are mostly practised by Samaṇas and Brāhmaṇas. It also discusses the wrong views then prevalent and various religious practices such as extreme self-mortification.

Mahā Vagga Pāḷi of Dīgha Nikāya - The Large Division. The ten suttas in this division are some of the most important ones of the Tripitaka, dealing with historical, and biographical aspects as well as the doctrinal aspects of Buddhism. The most famous sutta is the Mahāparinibbāna Sutta about the last days and the passing away of the Buddha and

Pāthika Vagga Pāḷi of Dīgha Nikāya - This division is made up of eleven shorter discourses of a miscellaneous nature. They deal with the Buddhas rejection of wrong and severe asceticism practised by followers of many sects; they deal also with the periodical evolution and dissolution of the universe, the accounts of Universal Monarchs and the thirty-two physiognomic characteristics of

Majjhima Nikāya - Mūlapaṇṇāsa Pāḷi - Mūlapariyāya Vagga. The Buddha explained the basis of all phenomena, specifying twenty-four categories such as the four elements (earth, water, fire, wind); sentient beings, devas; the seen, the heard, the thought of, the known; the oneness, the multiplicity, the whole; and the reality of Nibbāna.Only the enlightened ones can see them in true perspective.

Majjhima Nikāya - Mūlapaṇṇāsa Pāḷi - Sīhanāda Vagga. In this discourse, given at Sāvatthi, the Buddha made the bold statement that the four Categories of Ariyas, namely, the Stream-winner, the Once-returner, the Non-returner and the Arahat exist only in his Teaching and not in any other. Buddha said that Sunakkhatta was not intellectually equipped to have the faintest glimpse of

Majjhima Nikāya - Mūlapaṇṇāsa Pāḷi - Opamma Vagga. The wandering ascetic replied that only a Buddha who could match another Buddha in attainments could know all the virtues of the other. As for him, he could only exercise his imagination in this respect just as a hunter would judge the measurements of an elephant from the size of its footprints.

Majjhima Nikāya - Mūlapaṇṇāsa Pāḷi - Mahāyamaka Vagga. This discourse, given by the Buddha at Sāvatthi, explains the conditions under which the Teaching would grow and prosper and the conditions under which it would decline and decay - when the bhikkhu is skilled and accomplished in eleven factors such as knowledge of truth about the khandhas, practice of śīla, samādhi

Majjhima Nikāya - Mūlapaṇṇāsa Pāḷi - Gahapati Vagga. Potaliya had left worldly affairs behind with a view to lead the holy life. When the Buddha saw him dressed in ordinary everyday attire, the Buddha addressed him as “Gahapati”, householder, which Potaliya resented. The Buddha explained one was said to have cut oneself off from the world only when one refrained

Majjhima Nikāya - Mūlapaṇṇāsa Pāḷi - Bhikkhu Vagga. In this discourse, given at Rājagaha, the Buddha exhorted his son Rāhula, a sāmaṇera aged seven, on the necessity of observing the fundamental moral precept of truthfulness, and of practising mindfulness, by giving the similes of the upturned water pot, the royal elephant and the mirror.

Majjhima Nikāya - Mūlapaṇṇāsa Pāḷi - Paribbājaka Vagga. As the Buddha taught him the dhamma contemplation of the body and contemplation of sensation (sukha, dukkha, adukkhama- sukha), his uncle the Venerable Sāriputta was standing behind the Buddha, fanning him.Sāriputta advanced rapidly from the stage of a Sotāpanna which he had already reached, and attained the perfect state of Arahatship.