Table of Contents Vajira Sutta.................................................................................. 2 Vajjiya Sutta ................................................................................ 4 The Vajrasamadhi Sutra ............................................................. 7 Valahaka Sutta.......................................................................... 64 Vammika Sutta.......................................................................... 66 Vanapattha Sutta ...................................................................... 70 Vasala Sutta.............................................................................. 75 Vatthupama Sutta ..................................................................... 79 Vedana Sutta ............................................................................ 92 Vekhanassa Sutta ..................................................................... 93 Veranjaka Sutta......................................................................... 98 Vijaya Sutta ............................................................................. 103 VIMALAKIRTI NIRDESA SUTRA............................................ 105 Vimamsaka Sutta .................................................................... 218 Vina Sutta................................................................................ 222 Viññana Sutta.......................................................................... 225 Vipaka Sutta............................................................................ 226 Vipallasa Sutta ........................................................................ 228 Virecana Sutta......................................................................... 230 (Tikicchaka Sutta) ................................................................... 230 Visakhuposatha Sutta ............................................................. 232 The Visualization Sutra ........................................................... 239 Vitakkasanthaana Sutta .......................................................... 269 Vitthara Sutta .......................................................................... 273 Vyagghapajja Sutta ................................................................. 275 Yamaka Sutta.......................................................................... 280 Yavakalapi Sutta ..................................................................... 288 Yodhajiva Sutta ....................................................................... 291 Yoga Sutta .............................................................................. 293 Yuganaddha Sutta .................................................................. 297 1 Vajira Sutta Sister Vajira Translator's note: This discourse dramatizes a problem that often arises in meditation practice -- a speculative question arises that, if followed, pulls one out of concentration. Sister Vajira shows how to deal with the situation: recognize that the terms in which the question is expressed are just that -- terms -- and that whatever reality there is in the issue raised by the question can be reduced to phenomena observable in the immediate present. In ultimate terms, this comes down to the arising and passing away of stress, which should be observed and comprehended to the point where one can see through to that which neither arises nor passes away. At Savatthi: Then, early in the morning, Vajira the nun put on her robes and, taking her bowl and outer robe, went into Savatthi for alms. When she had gone for alms in Savatthi and had returned from her alms round, after her meal she went to the Grove of the Blind to spend the day. Having gone deep into the Grove of the Blind, she sat down at the foot of a tree for the day's abiding. Then Mara the Evil One, wanting to arouse fear, "horripilation," (sic) and terror in her, wanting to make her fall away from concentration, approached her and addressed her in verse: "By whom was this living being created? Where is the living being's maker? Where has the living being originated? Where does the living being cease?" Then the thought occurred to Vajira the nun: "Now who has recited this verse -- a human being or a non-human one?" Then it occurred to her: "This is Mara the Evil One, who has recited this verse wanting to arouse fear, "horripilation," and terror in me, wanting to make me fall away from concentration." 2 Then, having understood that "This is Mara the Evil One," she replied to him in verses: "What? Do you assume a `living being,' Mara? Do you take a position? This is purely a pile of fabrications. Here no living being can be pinned down. Just as when, with an assemblage of parts, there’s the word, chariot, even so when aggregates are present, there’s the convention of living being. For only stress is what comes to be; stress, what remains and falls away. Nothing but stress comes to be. Nothing ceases but stress." Then Mara the Evil One -- sad and dejected at realizing, "Vajira the nun knows me" -- vanished right there. 3 Vajjiya Sutta About Vajjiya I have heard that on one occasion the Blessed One was staying near Campa, on the shore of Gaggara Lake. Then Vajjiya Mahita the householder left Campa in the middle of the day to see the Blessed One, but the thought then occurred to him, "Now is not the right time to see the Blessed One, for he is in seclusion. And it is not the right time to see the monks who develop the mind, for they are in seclusion. What if I were to visit the park of the wanderers of other persuasions?" Then he headed to the park of the wanderers of other persuasions were staying. Now on that occasion the wanderers of other persuasions had come together in a gathering and were sitting, discussing many kinds of bestial topics, making a great noise & racket. They saw Vajjiya Mahita the householder coming from afar, and on seeing him, hushed one another: "Be quiet, good sirs. Don't make any noise. Here comes Vajjiya Mahita the householder, a disciple of the contemplative Gotama. He is one of those disciples of the contemplative Gotama, clad in white, who lives in Savatthi. These people are fond of quietude and speak in praise of quietude. Maybe, if he perceives our group as quiet, he will consider it worth his while to come our way." So the wanderers fell silent. Then Vajjiya Mahita the householder went to where the wanderers of other persuasions were staying. On arrival he greeted them courteously. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, the wanderers said to him, "Is it true, householder, that the contemplative Gotama criticizes all asceticism, that he categorically denounces & disparages all ascetics who live the rough life?" "No, venerable sirs, the Blessed One does not criticize all asceticism, nor does he categorically denounce or disparage all ascetics who live the rough life. The Blessed One criticizes what should be criticized, and praises what should be praised. Criticizing what should be criticized, praising what should be 4 praised, the Blessed One is one who speaks making distinctions, not one who speaks categorically on this matter." When this was said, one of the wanderers said to Vajjiya Mahita the householder, "Now wait a minute, householder. This contemplative Gotama whom you praise is a nihilist, one who doesn't declare anything." "I tell you, venerable sirs, that the Blessed One righteously declares that 'This is skillful.' He declares that 'This is unskillful.' Declaring that 'This is skillful' and 'This is unskillful,' he is one who has declared [a teaching]. He is not a nihilist, one who doesn't declare anything." When this was said, the wanderers fell silent, abashed, sitting with their shoulders drooping, their heads down, brooding, at a loss for words. Vajjiya Mahita the householder, perceiving that the wanderers were silent, abashed... at a loss for words, got up & went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, he told the Blessed One the entirety of his conversation with the wanderers. [The Blessed One said:] "Well done, householder. Well done. That is how you should periodically & righteously refute those foolish men. I don't say that all asceticism is to be pursued, nor do I say that all asceticism is not to be pursued. I don't say that all observances should be observed, nor do I day that all observances should not be observed. I don't say that all exertions are to be pursued, nor do I say that all exertions are not to be pursued. I don't say that all forfeiture should be forfeited, nor do I say that all forfeiture should not be forfeited. I don't say that all release is to be used for release, nor do I say that all release is not to be used for release. "If, when an asceticism is pursued, unskillful qualities grow and skillful qualities wane, then I tell you that that sort of asceticism is not to be pursued. But if, when an asceticism is pursued, unskillful qualities wane and skillful qualities grow, then I tell you that that sort of asceticism is to be pursued. 5 "If, when an observance is observed, unskillful qualities grow and skillful qualities wane, then I tell you that that sort of observance is not to be observed. But if, when an observance is observed, unskillful qualities wane and skillful qualities grow, then I tell you that that sort of observance is to be observed. "If, when an exertion is pursued... a forfeiture is forfeited... "If, when a release is used for