Tagged: Aṅguttaranikāya
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Cundasutta (The Discourse to Cunda)
117A10/4.2.10, the tenth discourse of the Aṅguttara Nikāya's Jāṇussoṇivagga: Cunda the smith's son approves of the western brahmins' purification rites, and the Bhagavā teaches that purity in the discipline of the liberated lies in the ten wholesome courses of action, not in touching earth, cowdung or grass, tending the fire, worshipping the sun or bathing.
Doṇasutta (The Discourse to Doṇa)
215A4/1.4.6, the sixth discourse of the Aṅguttara Nikāya's Cakkavagga: the brahmin Doṇa follows the wheel-marked footprints to the Bhagavā and asks whether he could be a god, a gandhabba, a yakkha or a human being; the Bhagavā answers that the defilements that would make him any of these are destroyed, and that he is a Buddha.
Kesamuttisutta (The Discourse at Kesamutta)
315A3/2.2.5, the discourse to the Kālāmas of Kesamutta in the Aṅguttara Nikāya's Tikanipāta: asked whom to believe among the religious practitioners who each praise their own doctrine, the Bhagavā tells the Kālāmas to go by what they themselves know to lead to harm or to welfare, and shows the four reliefs of a disciple whose mind is filled with goodwill, compassion, happiness for others and equanimity.
Nibbedhikasutta (The Penetrating Discourse)
416A6/2.1.9, the ninth discourse of the Aṅguttara Nikāya's Mahāvagga of the Sixes: the Bhagavā analyses sensual pleasures, feelings, apperceptions, the defilements, kamma and suffering, each in six ways, as a penetrating discourse on the Dhamma.
Rohitassasutta (The Discourse to Rohitassa)
515A4/1.5.5, the fifth discourse of the Aṅguttara Nikāya's Rohitassavagga of the Fours: the deity Rohitassa asks whether the end of the world can be reached by going, and the Bhagavā declares the world, its origin, its cessation and the path in this fathom-long body.
Titthāyatanasutta (The Discourse on the Domains of Belief)
615A3/2.2.1, the first discourse of the Aṅguttara Nikāya's Mahāvagga of the Threes: the Bhagavā refutes the three domains of belief that make everything a person experiences the result of past deeds, of a supreme god's creation or of no cause at all, and sets against them the Dhamma no wise wanderer or brahmin can refute, from the six components to the four realisations.