| Sutta Nipāta | |
|---|---|
| Type | Canonical text |
| Parent | Khuddaka Nikāya |
| Contains | Uragavagga, Cūḷavagga, Mahāvagga,Aṭṭhakavagga and Pārāyanavagga |
| Attribution | Bhāṇaka |
| Commentary | Paramatthajotikā (Suttanipāta-aṭṭhakathā) |
| Commentator | Buddhaghosa |
| Abbreviation | Snp; Sn[note 1] |
| Pāli Canon |
|---|
_showing_the_events_Wellcome_L0031774.jpg) |
| Theravāda Buddhism |
| Part ofa series on | ||||||||
| Theravāda Buddhism | ||||||||
|---|---|---|---|---|---|---|---|---|
 | ||||||||
| Buddhism | ||||||||
Key figures
| ||||||||
| ||||||||
| ||||||||
| ||||||||
TheSutta Nipāta[note 2] (lit. 'Section of the Suttas') is a Buddhist scripture, asutta collection in theKhuddaka Nikaya, part of theSutta Pitaka of thePali Canon ofTheravada Buddhism.Sutta Nipata is a collection of discourses of Buddha. It is part of an early corpus of Buddhist literature.Robert Chalmers[1] explains thatsutta means a consecutive thread of teaching andHermann Oldenberg explained thatnipata denotes a small collection.[2]
Chalmers says that the materials of theSutta Nipata are not of equal antiquity but it contains some of the oldest Buddhist compositions.[1] Bharat Singh Upadhyaya,[3] Maurice Winternitz,[4] andHajime Nakamura[5] are other prominent Buddhist scholars who regard its poetry to have originated in the beginnings of Buddhism. A commentary onSutta Nipata, calledNiddesa, is included in the canon itself which points to the antiquity of the text.
Bhabru Rock Edicts orBairat Temple inscription ofAshoka also mentions many texts from this scripture.
TheSutta Nipāta is divided into five sections:
I. Uraga Vagga ("The Chapter on the Serpent")[note 3]
| Sutta number | Pali title | English title[note 4] |
|---|---|---|
| Sn I.1 | Uraga Sutta | "The Serpent" |
| Sn I.2 | Dhaniya Sutta | "Discourse to Dhaniya" |
| Sn I.3 | Khaggavisāṇa Sutta | "The Rhinoceros" |
| Sn I.4 | Kasibhāradvāja Sutta | "Brahman Kasibharadvaj" |
| Sn I.5 | Cunda Sutta | "Discourse to Cunda" |
| Sn I.6 | Parābhava Sutta | "Downfall" |
| Sn I.7 | Vasala Sutta | "The Outcast" |
| Sn I.8 | Metta Sutta | "Loving-Kindness" |
| Sn I.9 | Hemavata Sutta | "Discourse to Hemvata" |
| Sn I.10 | Āḷavaka Sutta | "Discourse to Yakkha Alavaka" |
| Sn I.11 | Vijaya Sutta | "Discourse on Disillusionment of the Body" |
| Sn I.12 | Muni Sutta | "Discourse on the Sage" |
II. Cūla Vagga ("The Minor Chapter")
| Sutta number | Pali title | English title |
|---|---|---|
| Sn II.1 | Ratana Sutta | "Discourse on Three Treasures" |
| Sn II.2 | Āmaghanda Sutta | "Carrion" |
| Sn II.3 | Hiri Sutta | "Discourse on Friendship" |
| Sn II.4 | Mahāmaṅgala Sutta | "Great Blessing" |
| Sn II.5 | Sūciloma Sutta | "Discourse on Yakkha Suciloma" |
| Sn II.6 | Dhammacariya Sutta | "Righteous Conduct" |
| Sn II.7 | Brāhmaṇadhammika Sutta | "The Tradition of the Brahmins" |
| Sn II.8 | Nāvā Sutta | "The Boat" |
| Sn II.9 | Kiṃsīla Sutta | "What Good Behavior?" |
| Sn II.10 | Uṭṭhāna Sutta | "Arouse Yourselves!" |
| Sn II.11 | Rāhula Sutta | "Discourse to Rahula" |
| Sn II.12 | Vaṅgīsa Sutta | "Discourse to Vangisa" |
| Sn II.13 | Sammāparibbājanīya Sutta | "Proper Wandering" |
| Sn II.14 | Dhammika Sutta | "Correct Life of the Mendicant" |
III. Mahā Vagga ("The Great Chapter")
| Sutta number | Pali title | English title |
|---|---|---|
| Sn III.1 | Pabbajjā Sutta | "The Going Forth" |
| Sn III.2 | Padhāna Sutta | "Striving" |
| Sn III.3 | Subhāsita Sutta | "Well Spoken" |
| Sn III.4 | Sundarikabhāradvāja Sutta | "Discourse to Bharadvaja of Sundarika" |
| Sn III.5 | Māgha Sutta | "Discourse to Magha" |
| Sn III.6 | Sabhiya Sutta | "Discourse to Sabhiya" |
| Sn III.7 | Sela Sutta | "Discourse to Sela" |
| Sn III.8 | Salla Sutta | "The Dart" |
| Sn III.9 | Vāseṭṭha Sutta | "Discourse to Vasettha" |
| Sn III.10 | Kokālika Sutta | "Discourse to Slanderer Kokaliya" |
| Sn III.11 | Nālaka Sutta | "Discourse to Nalaka" |
| Sn III.12 | Dvayatānupassanā Sutta | "Contemplation of Dyads" |
IV.Atthaka Vagga "The Chapter of Octads"[note 5][note 6]
| Sutta number | Pali title | English title |
|---|---|---|
| Sn IV.1 | Kāma Sutta | "Sensual Pleasures" |
| Sn IV.2 | Guhaṭṭhaka Sutta | "The Octad on the Cave" |
| Sn IV.3 | Duṭṭhaṭṭhaka Sutta | "The Octad on the Hostile" |
| Sn IV.4 | Suddhaṭṭhaka Sutta | "The Octad on the Pure" |
| Sn IV.5 | Paramaṭṭhaka Sutta | "The Octad on the Supreme" |
| Sn IV.6 | Jarā Sutta | "Old Age" |
| Sn IV.7 | Tissametteyya Sutta | "Discourse to Tissametteya" |
| Sn IV.8 | Pasūra Sutta | "Discourse to Pasura" |
| Sn IV.9 | Māgandiya Sutta | "Discourse to Magandiya" |
| Sn IV.10 | Purābheda Sutta | "Before the Breakup" |
| Sn IV.11 | Kalahavivāda Sutta | "Quarrels and Disputes" |
| Sn IV.12 | Cūlaviyūha Sutta | "The Smaller Discourse on Deployment" |
| Sn IV.13 | Mahāviyūha Sutta | "The Greater Discourse on Deployment" |
| Sn IV.14 | Tuvaṭaka Sutta | "Quickly" |
| Sn IV.15 | Attadaṇḍa Sutta | "One Who Has Taken Up the Rod" |
| Sn IV.16 | Sāriputta Sutta | "Discourse to Sariputta" |
V.Parayana Vagga ("The Chapter on the Way Beyond")
| Sutta number | Pali title | English title |
|---|---|---|
| Introductory verses | ||
| Sn V.1 | Ajitamāṇavapucchā | "The Questions of Ajita" |
| Sn V.2 | Tissametteyyamāṇavapucchā | "The Questions of Tissa Metteyya" |
| Sn V.3 | Puṇṇakamāṇavapucchā | "The Questions of Puṇṇaka" |
| Sn V.4 | Mettagūmāṇavapucchā | "The Questions of Mettagū" |
| Sn V.5 | Dhotakamāṇavapucchā | "The Questions of Dhotaka" |
| Sn V.6 | Upasīvamāṇavapucchā | "The Questions of Upasīva" |
| Sn V.7 | Nandamāṇavapucchā | "The Questions of Nanda" |
| Sn V.8 | Hemakamāṇavapucchā | "The Questions of Hemaka" |
| Sn V.9 | Todeyyamāṇavapucchā | "The Questions of Todeyya" |
| Sn V.10 | Kappamāṇavapucchā | "The Questions of Kappa" |
| Sn V.11 | Jatukaṇṇīmāṇavapucchā | "The Questions of Jatukaṇṇī" |
| Sn V.12 | Bhadrāvudhamāṇavapucchā | "The Questions of Bhadrāvudha" |
| Sn V.13 | Udayamāṇavapucchā | "The Questions of Udaya" |
| Sn V.14 | Posālamāṇavapucchā | "The Questions of Posāla" |
| Sn V.15 | Mogharājamāṇavapucchā | "The Questions of Magharāja" |
| Sn V.16 | Piṅgiyamāṇavapucchā | "The Questions of Piṅgiya" |
| Epilogue |
Some scholars[8] believe that it describes the oldest of all Buddhist practices. Others such as the AmericanTheravadaBuddhistmonkBhikkhu Bodhi[9][10] andK. R. Norman[11] agree that it contains much early material. In theChinese Buddhist canon, a version of theAṭṭhakavagga has survived. Fragmentary materials from aSanskrit version of the Nipata also survive.[12] TheNiddesa, a commentary in two parts on the contents of the Atthaka Vagga and portions of the Parayana Vagga, is included in thePali Canon as a book of theKhuddaka Nikāya. This commentary is traditionally attributed toŚāriputra, and its presence in the canon is regarded as evidence of the relatively early composition of the Sutta Nipāta.[13][14]
Many of the Buddhist legends originate in the Sutta Nipata such as prediction byAsita on the birth of Siddhartha Gautama in theNalaka sutta or the legendar meeting of King Bimbisara with the Buddha.
Like the authors just mentioned,Hajime Nakamura also considers that the Sutta Nipata is a very ancient collection. According to him, the last two parts, entitled Atthaka vagga (Sn. IV) and Parayana vagga (Sn. V), already existed during the lifetime of Gotama Buddha[15] · .[16]
However, the American Theravāda monkṬhānissaro Bhikkhu takes a more nuanced view. He considers that nothing known to date allows us to conclude with certainty that these are texts of primitive Buddhism (without, however, ruling out the possibility).[17]
TheSutta Nipāta (pali), which can be translated as: "selection of instructions", "collection of suttas" or "collection of texts",[18] is a collection of sutras from early Buddhism. . It is the fifth book of theKhuddaka Nikāya, "small texts or small discourses", itself being the fifth part of theSutta Piṭaka, of which it is probably the oldest part.[19]
Like most early Buddhist collections, it is divided into sections (vagga), five in this case, and contains 70 suttas, plus a prologue and an epilogue,[20][note 7]. Among the other canonical texts, only one collection is stylistically close to it, the 1st Sagāthā Vagga section (SN.I), part of theSaṃyutta Nikāya (SN), several of whose suttas are versified in the form of dialogue.[20]
It is distinguished from the other collections of the canon, because all the suttas that compose it are poems written in verse sometimes mixed with a few passages in prose (without any being only in prose).[21] It has 1149 verses.[22]
Three suttas from the Sutta Nipāta are among the most famous of ancient Buddhism, such as: (Sn.I.8)Metta Sutta; (Sn.II.1)Ratana Sutta (Discourse on theThree Treasures); (Sn.II.4)Maṅgala Sutta (Discourse on the Great Blessing).[23] They hold an important place in the ritual of the Theravāda tradition and are recited daily in monasteries, as well as on certain occasions. They are among the texts considered to be protective and sources of spiritual blessing.[24]
Some suttas appear in several collections under the same titles, such as (non-exhaustive list):
The same is true of many verses, which are found in two or even three collections, such as:
In theChinese Buddhist canon, a version of theAṭṭhaka Vagga (Sn. IV), as well as fragments of aSanskrit version of the entireSutta Nipāta (Sn), have been found[12][note 9]
TheKhaggavisānasutta,Rhinoceros Sutra (Sn.I.3) also seems to reveal an early form of Buddhist monasticism, which emphasizes individual quest in a manner close to the Indian tradition of theSannyasa. A fairly complete version of this sutra was found in theGandhāran Buddhist texts, in 1994, among the oldest known Indian manuscripts.[27]
The two sectionsAṭṭhaka Vagga (Sn. IV) andPārāyana Vagga (Sn. V), are considered to be considerably earlier than the rest of the Pali canon and would reveal an earlier form of Buddhist religion. This view is based on the literary aspect of the texts, their inclusion in the earliest commentaries, but also because they express Buddhist beliefs in a form different from their more common versions.[28][29]
Luis Oscar Gómez notes that they deal respectively with the issues of sensual pleasures in general (not just sexual), andprajñā, the process of liberation.Buddhist meditation is approached from an angle closer to the practice ofSamatha-Vipassanā (the first and second stages), although later sutras in the canon will teach a balance between the two.
There is also mention of the "world of formlessness",Ārūpyadhātu, which has led the author to emphasise the proximity of these teachings to those of theMadhyamika school ofMahayana, in which the notion of emptiness,Śūnyatā, plays a central role.[28]
As far as the relationship between the sections is concerned, Indianist authors have different interpretations:Luis Oscar Gómez, considers that the five sections form a homogeneous whole;[28]Tilmann Vetter, considers that they constitute a composite whole, because, according to him, certain suttas (notably those ofSn.IV. Aṭṭhaka Vagga) would have come from ascetic groups having preceded Siddhartha Gautama, and would have been integrated into the Buddhist corpus afterwards[30] andAndré Bareau takes the same line, seeing no logical order in the sections of theSutta Nipāta, unlike the other collections of thecanon.[31]
Bhikkhu Bodhi, for his part, considers that:
For theSutta Nipata, as for all the texts of early Buddhism, the ultimate goal of spiritual training is said to benibbāna.[32]
{{cite book}}:ISBN / Date incompatibility (help)In French
.svg)
