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the next division is the maha-dasaka, the last part of the suttapitaka. it is headed by the anguttara-nikya (discourse on the anguttara). this consists of extracts from sixteen sayings by the buddha. this portion comprises half of the sutta-piaka (the uttara-kadambiya, or fragments, of the sutta-piaka, which is in the next division of the suttapitaka, the dhaya-kadambiya, or second half of the sutta-piaka). this section also contains the satipatthana-sutta (the wheel- turning discourse), a short text about the dhamma. it is said to have been spoken in rama-nama, or in vaisali, i.e. to the king of kosala. this is followed by the niddesa-mala, a glossary of technical terms.
fifth on this list we find upasaka nanda, a lay disciple of the sakyans, at rhotapalla. here is what the blessed one said: upasaka nanda, bhikkhu, one only should be your model, and you should imitate him.
finally, eighth on this list we find upasaka raddhadeva at akshobhya near rajagaha. here is what the buddha said: upasaka raddhadeva, bhikkhu, one only should be your model, and you should imitate him.
now a bhikkhu named upasaka citta of macchikasanda was living near savatthi. he was of good lineage, well-bred, an expert in composition and discourse, possessed of wealth, pleasant in features, well-groomed, of a gentle character, and of a modest disposition. he is the one of whom the blessed one made the following statement: upasaka citta is of good lineage, well-bred, an expert in composition and discourse, possessed of wealth, pleasant in features, well-groomed, of a gentle character, and of a modest disposition. he is the one of whom the blessed one made the following statement: he set forth the dhamma, good in the beginning, good in the middle, good in the end, possessed of meaning and the letter, and complete in everything; and he proclaims the holy life that is perfectly pure.‘ the bhikkhu should know that the dhamma-teaching of the tathagata is like a running stream with clear-flowing water, impossible to clog, and difficult to dam. the bhikkhu should know that it is long, wide, deep, hard to penetrate, undefiled by imperfections, unfailing, complete in all ways, and that entering it leads to the complete destruction of evil and to the complete purification of what is good.
this idea of permanent entity called self, permanent concept of being and non-being, permanent entity called living beings, permanent world and permanent sense data is nothing but an illusion. it is the cause of all the myriad sufferings of mankind. such is the cause of the world’s troubles. the noble eightfold path is thus capable of bringing an end to this misapprehension and illusion, the root of all misery. if you think that this is an easy thing to do, i am not sure if that is an illusion, or maybe it is the hope that i have of succeeding to penetrate the truth of this matter, and i am prepared to take whatever the consequences may be. and that is why i think that buddhism is the religion of a householder. the religion of a householder is a great privilege, for by practicing it i will be in the position of receiving the welfare of all mankind. perhaps it is the world-at-large which needs such religion, and the buddhist monk who thinks as such a monk, so to speak, a householder monk or an ex-householder, may not be so concerned in the matter, but it is that which i regard as really of great value.
in the pali texts, there is a subdivision into early and late works. the early ones are the five nikayas, i.e., the sutta piakas of the buddha’s awakening in the 1st, 2nd, 3rd, 4th and 5th years after his enlightenment, and are also called the vinaya piakas. they contain the vinaya rules for the conduct of ordained monks, the rule for the community of nuns (sutta piaka), and some buddhist treatises which are not of the vinaya type. the second category of early texts is formed by the treatises on the practice of meditation (vibhanga) and the abhidhamma (vibhashika), the latter being divided into the four great divisions (mahapadesanika). these are respectively the dhamma-vibhanga, dhamma-vibhashika, abhidhamma-vibhanga and abhidhamma-vibhashika. the third group consists of the abhidhamma-piaka (texts in the abhidhamma), the abhidharma-kosa (dictionary of abhidhamma terms, to which the abhidhamma-piakas belong), and the (most important) abhidhamma-piaka (the restored texts). the fourth category comprises the sutta-piaka, i., the collected discourses of the buddha as they appear in the sutta-piaka. the pali texts are difficult to translate into english, because their language is rich in poetic expressions and has a sophisticated use of similes. in the sutta-piaka, each discourse, in a consistent way, puts the ethical principle on the ground of the matter dealt with, illustrated by similes and presented with a story. in the abhidhamma-piaka, the relationships of conditioned co-arising, dhammas and moment are most clearly set forth. they are composed of a systematized theory of knowledge, applied to normal human experience and its understanding. the abhidhamma-piaka text is rather long; for example, the pali version of the kusali vagga (chapter xvi) alone runs to almost 5,000 lines.
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