| Dīgha Nikāya | |
|---|---|
| Type | Canonical text |
| Parent | Sutta Piṭaka |
| Attribution | Ānanda;Bhāṇaka |
| Commentary | Sumaṅgalavilāsinī (Dīghanikāya-aṭṭhakathā) |
| Commentator | Buddhaghosa |
| Subcommentary | Līnatthappakāsana (Sīlakkhandhavaggaṭīkā, Mahāvaggaṭīkā, Pāthikavaggaṭīkā) |
| Subsubcommentary | Sādhuvilāsinī (Sīlakkhandhavagga-abhinavaṭīkā) |
| Abbreviation | DN; D |
| Pāli Canon |
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| Theravāda Buddhism |
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TheDīgha Nikāya ("Collection of Long Discourses") is aBuddhist scriptures collection, the first of the fiveNikāyas, or collections, in theSutta Piṭaka, which is one of the "three baskets" that compose thePali Tipiṭaka ofTheravada Buddhism. Some of the most commonly referencedsuttas from the Digha Nikaya include theMahāparinibbāṇa Sutta (DN 16), which describes the final days and passing of theBuddha, theSigālovāda Sutta (DN 31) in which the Buddha discussesethics and practices forlay followers, and theSamaññaphala Sutta (DN 2) andBrahmajāla Sutta (DN 1) which describe and compare the point of view of the Buddha and other ascetics in India about the universe and time (past, present, and future); and thePoṭṭhapāda (DN 9) Sutta, which describes the benefits and practice ofSamatha meditation.
The Digha Nikaya consists of 34[1] discourses, broken into three groups:
The Digha Nikaya corresponds to theDīrgha Āgama found in the Sutta Piṭakas of various Sanskritic early Buddhist schools, fragments of which survive in Sanskrit. A complete version of the Dīrgha Āgama of the Dharmagupta school survives in Chinese translation by the nameZhǎng Āhánjīng (長阿含經). It contains 30 sūtras in contrast to the 34 suttas of the Theravadin Dīgha Nikāya. In addition, portions of the Sarvāstivādin school's Dīrgha Āgama survive in Sanskrit and in Tibetan translation.[2]
| SuttaNo. | Pali Title | English Title |
|---|---|---|
| Description | ||
| DN 1 | Brahmajāla Sutta[3] | The All - embracing Net of views[3] |
| Mainly concerned with 62 types of wrong view. | ||
| DN 2 | Sāmaññaphala Sutta[4] | The Fruits of the Contemplative Life |
| KingAjātasattu of Magadha asks the Buddha about the benefits in this life of being a samana ("recluse" or "renunciant"); the Buddha's reply is in terms of becoming anArhat. | ||
| DN 3 | Ambaṭṭha Sutta[5] | With Ambaṭṭha |
| Ambattha the Brahmin is sent by his teacher to find whether the Buddha possesses the 32 bodily marks, but on arrival he is rude to the Buddha on grounds of descent (caste); the Buddha responds that he is actually higher born than Ambattha by social convention, but that he himself considers those fulfilled in conduct and wisdom as higher. | ||
| DN 4 | Soṇadaṇḍanta Sutta[6] | With Soṇadaṇḍa |
| The Buddha asks Sonadanda the Brahmin what are the qualities that make a Brahmin; Sonadanda gives five, but the Buddha asks if any can be omitted and argues him down to two: morality and wisdom. | ||
| DN 5 | Kūṭadanta Sutta[7] | With Kūṭadanta |
| Kutadanta the Brahmin asks the Buddha how to perform a sacrifice; the Buddha replies by telling of one of his past lives, as chaplain to a king, where they performed a sacrifice which consisted of making offerings, with no animals killed. | ||
| DN 6 | Mahāli Sutta[8] | With Mahāli |
| In reply to a question as to why a certain monk sees divine sights but does not hear divine sounds, the Buddha explains that it is because of the way he has directed his meditation. | ||
| DN 7 | Jāliya Sutta | With Jāliya |
| Asked by two Brahmins whether the soul and the body are the same or different, the Buddha describes the path to wisdom, and asks whether one who has fulfilled it would bother with such questions. | ||
| DN 8 | Kassapa Sīhanāda Sutta (alt:Maha Sīhanāda or Sīhanāda Sutta) | The Lion’s Roar to Kassapa |
| The word sihanada literally means 'lion's roar': this discourse is concerned with asceticism. | ||
| DN 9 | Poṭṭhapāda Sutta[9] | About Potthapada |
| Asked about the cause of the arising ofsaññā, usually translated as perception, the Buddha says it is through training; he explains the path as above up to the jhanas and the arising of their perceptions, and then continues with the first three formless attainments; the sutta then moves on to other topics, the self and the unanswered questions. | ||
| DN 10 | Subha Sutta[10] | With Subha |
| Ananda describes the path taught by the Buddha. | ||
| DN 11 | Kevaṭṭa Sutta[11] alt: Kevaḍḍha Sutta | To Kevatta |
| Kevaddha asks the Buddha why he does not gain disciples by working miracles; the Buddha explains that people would simply dismiss this as magic and that the real miracle is the training of his followers. | ||
| DN 12 | Lohicca Sutta[12] | To Lohicca |
| On good and bad teachers. | ||
| DN 13 | Tevijja Sutta | Experts in the Three Vedas |
| Asked about the path to union withBrahma, the Buddha explains it in terms of the Buddhist path, but ending with the four brahmaviharas; the abbreviated way the text is written out makes it unclear how much of the path comes before this;Richard Gombrich has argued that the Buddha was meaning union with Brahma as synonymous with nirvana.[13] | ||
| DN 14 | Mahāpadāna Sutta | The Great Discourse on Traces Left Behind |
| Tells the story of a past Buddha up to shortly after his enlightenment; the story is similar to that of Gautama Buddha. | ||
| DN 15 | Mahanidāna Sutta[14] | The Great Causes Discourse |
| Ondependent origination. | ||
| DN 16 | Mahaparinibbāna Sutta[15] | The Last Days of the Buddha |
| Story of the last few months of the Buddha's life, his death and funeral, and the distribution of his relics. | ||
| DN 17 | Mahasudassana Sutta | King Mahāsudassana |
| Story of one of the Buddha's past lives as a king. The description of his palace has close verbal similarities to that of thePure Land, andRupert Gethin has suggested this as a precursor.[16] | ||
| DN 18 | Janavasabha Sutta | With Janavasabha |
| KingBimbisara of Magadha, reborn as the god Janavasabha, tells the Buddha that his teaching has resulted in increased numbers of people being reborn as gods. | ||
| DN 19 | Maha-Govinda Sutta | The Great Steward |
| Story of a past life of the Buddha. | ||
| DN 20 | Mahasamaya Sutta[17] | The Great Meeting |
| Long versified list of gods coming to honour the Buddha. | ||
| DN 21 | Sakkapañha Sutta[18] | Sakka's Questions |
| The Buddha answers questions from Sakka, ruler of the gods (a Buddhist version ofIndra). | ||
| DN 22 | Mahāsatipaṭṭhāna Sutta[19] | The Great Discourse on the Foundations of Mindfulness |
| The basis for one of the Burmesevipassana meditation traditions; many people have it read or recited to them on their deathbeds.[20] | ||
| DN 23 | Pāyāsi Sutta alt: Payasi Rājañña Sutta | With Pāyāsi |
| Dialogue between the skeptical Prince Payasi and a monk. | ||
| DN 24 | Pāṭika Sutta alt:Pāthika Sutta | About Pāṭikaputta |
| A monk has left the order because he says the Buddha does not work miracles; most of the sutta is taken up with accounts of miracles the Buddha has worked. | ||
| DN 25 | Udumbarika Sihanada Sutta alt: Udumbarika Sutta | The Lion’s Roar at the Monastery of Lady Udumbarikā |
| Another discourse on asceticism. | ||
| DN 26 | Cakkavatti Sihanada Sutta[21] | The Wheel-turning Emperor |
| Story of humanity's decline from a golden age in the past, with a prophecy of its eventual return. | ||
| DN 27 | Aggañña Sutta | What Came First |
| Another story of humanity's decline. | ||
| DN 28 | Sampasādaniya Sutta | Inspiring Confidence |
| Sariputta praises the Buddha. | ||
| DN 29 | Pāsādika Sutta[22] | The Inspiring Discourse |
| The Buddha's response to the news of the death of his rival, the founder ofJainism. | ||
| DN 30 | Lakkhaṇa Sutta | The Marks of a Great Man |
| Explains the actions of the Buddha in his previous lives leading to his 32 bodily marks; thus it describes practices of abodhisattva (perhaps the earliest such description). | ||
| DN 31 | Sigalovada Sutta alt:Singala Sutta, Singalaka Sutta or Sigala Sutta | To Sigala/The Layperson's Code of Discipline |
| Traditionally regarded as the layvinaya. | ||
| DN 32 | Āṭānāṭiya Sutta | The Discourse on Atanatiya |
| Gods give the Buddha a poem for his followers, male and female, monastic and lay, to recite for protection from evil spirits; it sets up amandala or circle of protection and a version of this sutta is classified as atantra in Tibet and Japan.[23] | ||
| DN 33 | Saṅgāti Sutta[24] | The Discourse for Reciting Together |
| L. S. Cousins has tentatively suggested[25] that this was the first sutta created as a literary text, at the Second Council, his theory being that sutta was originally a pattern of teaching rather than a body of literature; it is taught by Sariputta at the Buddha's request, and gives lists arranged numerically from ones to tens (cf.Anguttara Nikaya); a version of this belonging to another school was used as the basis for one of the books of theirAbhidharma Pitaka. | ||
| DN 34 | Dasuttara Sutta[26] | Up to Ten orProgressing by Tens |
| Similar to the preceding sutta but with a fixed format; there are ten categories, and each number has one list in each; this material is also used in thePatisambhidamagga. | ||
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