* Anguttara Nikaya, Chakka Nipata, Mahavagga, Nibbedhika Sutta, p. 359, 6th Syn.

At Sutta Nipata 1. 7, Vasala Sutta, verse 12, he states: " Not by birth is one an outcast ; not by birth is one a brahman.

1-2 ); the same Sun Dynasty ( surya-vamsa ) was connected with blue-eyed, fair-skinned Gautama Buddha's aristocratic Aryan family ( Sutta Nipata, 3 ).

* Sutta Nipata or Sn, a Buddhist scripture

* The Sutta Nipata: parts of the Sutta Nipata, such as the Aṭṭhakavagga and the Pārāyanavagga, are thought by some scholars to represent the earliest strata of the written canon.

The texts Sutta Nipata, Itivuttaka, Dhammapada, Therigatha ( Theragatha ), Udana and Jataka belong to the early stratum.

Loving-kindness is an English equivalent for the Buddhist term Mettā, as described in the Metta Sutta of the Pali Canon's Sutta Nipata ( Sn 1. 8 ) and Khuddakapatha ( Khp 9 ), and practiced in Loving kindness meditation.

The Sutta Nipata commentary seems to explain Dakshinapatha as the road leading to the Dakshinajanapada, the latter name referring to a Janapada located to south of the Ganges.

In the same Sutta Nipata, the name Dakshinapatha also refers to a remote settlement located on the banks of the upper Godavari.

He is the subject of a special panegyric delivered by the Buddha just before the Buddha's Parinibbana ( the Mahaparinibbana Sutta ( DN 16 )); it is a panegyric for a man who is kindly, unselfish, popular, and thoughtful toward others.

At the First Buddhist Council, convened shortly after the Buddha died, Ananda was called upon to recite many of the discourses that later became the Sutta Pitaka of the Pāli Canon.

Texts like the Cula-Malunkyovada Sutta and Anuradha Sutta, show Buddha as insisting that the truths about dukkha and the way to end dukkha are the only ones he is teaching as far as attaining the ultimate goal of nirvana is concerned.

In the Brahmajala Sutta, the Buddha is recorded as stating that the teachings of other sects of his day were based on one or more of 62 erroneous theories, and that falling into those errors would prevent attaining permanent liberation from suffering:

* Sutta ( Pali ; Sanskrit: sūtra ) refers to a " discourse " in the Pali canon attributed to the Buddha or one of his disciples.

The Buddha said ( in DN1-the Brahmajala Sutta or The Net of Views ) that their view of being the creator of the world is a misconception, and that these Brahma-gods actually have a cause which lead their origination ( taking birth as a Brahma-god ).

In the Vanapattha Sutta ( Majjhima, chapter 17 ) the Buddha describes life in the jungle, and the attainment of awakening.

In the Maha Samaya Sutta, the defeated antagonist of the Buddha, Mara also known as " Namuci " or the " Dark One " is described as an Asura whose army consisted of " Sensual passions, Discontent, Hunger and Thirst, Craving, Sloth and Drowsiness, Terror, Uncertainty, Hypocrisy and Stubbornness, Gains, Offerings, Fame and Status wrongly gained, and whoever would praise self and disparage others " ( Sn 3. 2 Padhana Sutta ).

The Alavaka Sutta ( SN 10. 12 ) of the Pali Canon details a story where the Buddha was harassed by a Rakshasa, who asked him to leave and then come back over and over.

In the Madhupindika Sutta ( MN 18 ), Buddha is described in powerful terms as the Lord of the Dhamma ( Pali: Dhammasami, skt.

Similarly, in the Anuradha Sutta ( SN 44. 2 ) Buddha is described as

In the Vakkali Sutta ( SN 22. 87 ) Buddha identifies himself with the Dhamma:

Within Theravada Buddhism emerges the view that the Buddha was human, endowed with the greatest psychic powers ( Kevatta Sutta ).

In the Bahudhātuka Sutta (" Many Kinds of Elements Discourse ," MN 115 ), the Buddha tells Ven.

In the Sutta Nipáta ( vs. 683 ) it is stated that the Buddha was born in a village of the Sákyans in the Lumbineyya Janapada.

The Buddha stayed in Lumbinívana during his visit to Devadaha and there preached the Devadaha Sutta.

In the Pali Canon of Theravada Buddhism, the expression Middle Way is used by the Buddha in his first discourse ( the Dhammacakkappavattana Sutta ) to describe the Noble Eightfold Path as a path between the extremes of austerities and sensual indulgence.

The term Middle Way was used in the Dhammacakkappavattana Sutta, the first teaching that the Buddha delivered after his awakening.

According to the scriptural account, when the Buddha delivered the Dhammacakkappavattana Sutta, he was addressing five ascetics with whom he had previously practiced severe austerities.

VI. 63 Nibbedhika Sutta ) the Buddha said “ Intention, monks, is kamma I say.

In the Mahaparinibbana Sutta the Buddha, as part of his last teaching, tells the bhikkhus that they can abandon some minor rules, but that they should stick to the major ones, but there appears to have been some confusion over which was which.

In the Mahaparinibbana Sutta ( DN 16 ) the Buddha is quoted as saying:

In the Kannakatthala Sutta ( MN 90 ), Ananda is identified with the meaning of his name:

This tension is best exhibited in the Cakkavatti Sihanada Sutta ( Digha Nikaya 26 of the Sutta Pitaka of the Pāli Canon ), the story of humanity's decline from a golden age in the past.

In the Sutta Pitaka nirvāna is described as the perfect peace.

It is said in the Parabhava Sutta that " a man who is not satisfied with one woman and seeks out other women is on the path to decline ".

One of the Suttas dealing with this subject is the Kevaddha Sutta.

In Buddhism, in the Kevattha Sutta ( Digha Nikaya 11 ), the term " ancient of days " is referred to the creator God Brahma,

The Sutta Nitapa commentary says that Vaisravana is derived from a name of Kubera's kingdom, Visana.

As the Khemaka Sutta points out, those who have already attained one of the lower levels of enlightenment may not identify with anything in particular, but may still have the illusion of subjectivity ; that is, there may not be anything for which they think " I am this ", but they may still retain the tendency to feel " I am ".

The only line in the Samaññaphala Sutta that would give support to Ajatasatru's having become a Buddhist is: " From this day Bhagavān please accept me as thy follower, I seek your protection with folded hands.

The Buddha gives the following analogies in the Samaññaphala Sutta ( DN 2, " The Fruits of the Contemplative Life "):

# Mahali Sutta ( 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 ; he then reports the following sutta

Incorporating facets of the above textual methods in a series of increasingly vivid similes, the Parable of the Saw Discourse ( Kakacupama Sutta, MN 21 ) provides the following culminating scenario: