Sutta study by types

MN1 – Mūlapariyāyasutta: for knowing 24 things which one grasps, welcomes and tries to make it as mine. This is the most important sutta as far as roadmap of Buddha dhamma is concerned. These are the 24 things which one ultimately treats as mine and tries to make it himself.
1. pathaviṁ (earth quality), 2. Āpaṁ(liquid quality) 3. tejaṁ(heat or cold quality) 4. vāyaṁ (air or wind quality) 5. bhūte (beings) 6. deve (gods) 7. pajāpatiṁ 
8. brahmaṁ 9. ābhassare 10. subhakiṇhe 11. vehapphale 12. abhibhuṁ 
13. ākāsānañcāyatanaṁ 14. viññāṇañcāyatanaṁ 15. ākiñcaññāyatanaṁ 
16. nevasañ­ñā­nāsa­ñ­ñāya­tanaṁ 17. diṭṭhaṁ 18. sutaṁ 19. mutaṁ 20.viññātaṁ 
21. ekattaṁ 22. nānattaṁ 23. sabbaṁ 24. nibbānaṁ

What does a normal worldling do?
Let’s take the example of solidity or hardness as quality.
1. He perceives absolute hardness in it and gives it existence.
2. Having perceived it as hardness and stable, he considers it to be so
3. They consider regarding it to know
4. They consider that the hardness and softness is from it
5. They then consider this quality as filled with life or personalise it as in “hey earth, hey mother earth, hey earth embodiment of patience”
6. Due to that they consider that this is mine and create association
7. They then delight in this earth quality

The same is for the remaining three element qualities.

Let’s take the example of creatures or beings which we see (bhūta). The same thing happens here too
1. The creatures are perceived as absolute existence
2. Having perceived as creatures, he considers it to be so
3. Having considered that way, they want to know about these creatures
4. They then consider that the creature quality is from it.
5. Having considered in that way, they personalise it as “hey ant, hey, elephant, hey spider etc.”
6. Due to that consideration, they want to make it as mine and create association
7. They then delight in these creatures.

The same can be put for all deva, pajapati, brahma and until abhibhu

Let’s look at four arupa jhana’s where each of these can be experienced
1. These arupā are experienced which is perceived as absolute
2. Having perceived this way, he considers it to be so
3. Having considered, they would like to know more of these existences
4. Then, they consider that these states is from it
5. Having considered that way, they personalise it as “hey consciousness, hey neither perception, nor non perception etc.,”
6. Due to this consideration, they want to make it as “mine”
7. Then, they delight in these arupā jhanās

In the same way, one considers seen, heard, touched and noted(cognized) oneness, diverse, all and nibbana

What does a sekkha (sotāpanna to anagami) do?
They learn to not consider that way and workout with all of these 24 things so that the release from these 24 can be known as higher knowledge

What does an arahat do?
Due to their higher knowledge or able to see it in a different way, they do not consider any of these 24 things and hence are released.

What does an sammāsambuddha do?
Exactly similar to arahat, but he has found it himself rather than someone teaching him.

MN2 – Sabbāsavasutta: Buddha teaches 7 ways of removing defilements
1. Defilements Given Up by Seeing (Dassanā­pa­hā­tab­ba­āsava)
2. Defilements Given Up by Restraint ( Saṁvarā­pa­hā­tab­ba­āsava)
3. Defilements Given Up by Using (Paṭi­seva­nā­pa­hā­tab­ba­āsava)
4. Defilements Given Up by Enduring (Adhivāsanā­pa­hā­tab­ba­āsava)
5. Defilements Given Up by Avoiding (Parivajjanā­pa­hā­tab­ba­āsava)
6. Defilements Given Up by Dispelling (Vino­da­nā­pa­hā­tab­ba­āsava)
7. Defilements Given Up by Developing (Bhāvanā­pa­hā­tab­ba­āsava)

MN3 – Dhammadāyādasutta: Buddha teaches how one can become “heirs” of the dhamma and proclaims on what should be done. Buddha explains here on what should be done as stated by teacher and to be done without exception and what should be given up as stated by teacher has to be given up. If a person does exactly the opposite, then he would be not a heir of teachings, but becomes a heir of material things that might come due to being in dhamma.
After that, the bhikkhu’s meet Sāriputta who clarify to them on what Buddha meant by heir to the dispensation and how they should maintain themselves whether near or far. He teaches about how to identify greed and hate with letting go of these two which is the middle path. Now what is this middle path? Simply put, it is NOBLE EIGHT FOLD PATH.

MN4 – Bhayabheravasutta: Buddha explains the difficulties of living in the wilderness, and how they are overcome by purity of conduct and meditation. He recounts some of the fears and obstacles he faced during his own practice.
One would encounter fear when:
1. They have misconduct by body, speech and mind
2. They are envious and have excess desire
3. They have ill-will against those who have something more than them
4. They have developed drowsiness, dullness and sleep
5. They are restless
6. They have doubts of everything and are uncertain
7. They glorify themselves while disparaging others
8. They are coward or faint-hearted
9. They want or desire for honour, enjoy possessions and popularity
10. They are lazy and lack energy
11. They are unmindful of each and every situations and body movements
12. They cannot get into jhāna and their mind strays except for where it should be established
13. They are witless and stupid
Other than that, Buddha looked at those days considered as ‘bad omen’ and stayed in those places which generally are known to invoke ghost, bad situations, bad surroundings, hair rising experiences and he was able to make his mind firm on that. This helped him in getting into jhanic bliss then and there.

MN5 – Anaṅgaṇasutta: This sutta deals with stain or blemish with four kind of people found in this world. Out of that, two of them would be with blemish and two of them without blemish. Out of that, one would then would be not knowing that he has blemish or stain while other knows about it. In the same way, for one who does not have any blemish, one knows and another one does not know. Sāriputta gives simile to Mahāmoggallāna to prove the point.

MN6 – Ākaṅkheyyasutta: According to the Buddha, careful observance of ethical precepts is the foundation of all higher achievements in the spiritual life.

MN7 – Vatthasutta: Many different kinds of impurities that defile the mind are compared to a dirty cloth. When the mind is clean we find joy, which leads to states of higher consciousness. These impurities are:
Envy and immoral greed, ill will, anger, hostility, disrespect, contempt, jealousy, stinginess, deceit, dishonest, stubborn, aggression, conceit, arrogance, vanity, and negligence are corruptions of the mind.
Abhijjhāvisamalobho cittassa upakkileso, byāpādo cittassa upakkileso, kodho cittassa upakkileso, upanāho cittassa upakkileso, makkho cittassa upakkileso, paḷāso cittassa upakkileso, issā cittassa upakkileso, macchariyaṁ cittassa upakkileso, māyā cittassa upakkileso, sāṭheyyaṁ cittassa upakkileso, thambho cittassa upakkileso, sārambho cittassa upakkileso, māno cittassa upakkileso, atimāno cittassa upakkileso, mado cittassa upakkileso, pamādo cittassa upakkileso.
Step by step instructions are provided in order to cleanse the mind like a cloth which is dirty and now cleaned after washing.
Finally, the Buddha rejects the Brahmanical notion that purity comes from bathing in sacred rivers without cleaning the mind of these defilements.

MN8 Sallekhasutta: Buddha differentiates between peaceful meditation and spiritual practices that encompass the whole of life. He lists forty-four aspects, which he explains as “tapas or penance”, the wearing away of conceit.

MN9 Sammādiṭṭhisutta: Ven Sāriputta provides different ways and means to achieve proper view or Sammādiṭṭhi.

MN10 Mahāsatipaṭṭhānasutta: An important sutta taught by Buddha to attain fruit of arahat, failing which can get into anāgami stage. The Four Ways of Attending to Remembrance. This is the most important sutta and skipping this would mean that first factor of awakening itself is missed out, As one gets into advanced level, this sutta helps in maintaining awareness and remembrance on what each dhamma is all about and come out of compulsions he/she has created as tendencies. Going through Satipaṭṭhānavibhaṅgo would be an excellent aid as it covers many aspects of dependent origination.

MN11 Cūḷasīhanādasutta: This shorter version of Lion roar puts four kind of ascetics visible here and now and other ascetics for the name sake only. There are four reasons for it which should be remembered when answering others.
1. We have confidence in the Teacher,
2. We have confidence in the teaching,
3. We have fulfilled the precepts and
4. We have love and affection for those who share our path, both lay and renunciates
Then, when they say, we too have the same, then Buddha provides a deep dive into the teachings which is really marvellous and in the end, says that why one should rely on Buddha, Dhamma and Sangha.

MN12 Mahāsīhanādasutta: In this sutta, Buddha proclaims on what is known and what is not known. The Realized One possesses ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
1. Firstly, the Realized One truly understands the possible as possible, and the impossible as impossible.
2. Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons.
3. Furthermore, the Realized One truly understands where all paths of practice lead.
4. Furthermore, the Realized One truly understands the world with its many and diverse qualities or dhatu (aneka­dhātu­nā­nā­dhātu­lokaṁ).
5. Furthermore, the Realized One truly understands the diverse convictions of sentient beings.
6. Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind.
7. Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments.
(Puna caparaṁ, sāriputta, tathāgato jhāna­vimokkha­samā­dhi­­samā­pattī­naṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti.)
8. Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details.
9. Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds.
10. Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements.

MN13 Mahādukkhakkhandhasutta: The main theme of this sutta is understanding about sensual pleasures, about form(rūpā), about feelings between followers of other sect and Buddha’s teachings. The Bhikkhu who get questioned like this come back to Buddha and gets to know in this way:
1. One should ask what is the fulfilment of pleasure, danger and escape?
a. ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ
b. ko rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
c. Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti?

Buddha explains in length on these three
2. How is the pleasure derived from form? Buddha gives a nice simile for it as below:
Suppose there was a girl of the brahmins, aristocrats, or householders in her fifteenth or sixteenth year, neither too tall nor too short, neither too thin nor too fat, neither too dark nor too fair. Is she not at the height of her beauty and prettiness?” Then he goes on to explain the drawback when she gets aged, crippled, dead, eaten by various beings and reduced to bones and explains about the escape, which is chandarāgavinayo chan­darā­ga­p­pahāna­ṁ
3. Then he explains about the pleasure arising of feelings which is “not being hurt” and its drawback which is aniccā dukkhā vipari­ṇ­āma­dhammā and escape is chandarāgavinayo chan­darā­ga­p­pahāna­ṁ

MN14 Cūḷadukkhakkhandhasutta: In this sutta, Mahānāma approaches Buddha and asks him that eventhough he knows that lobha, dosa and moha are defilements and he has understood the dhamma correctly and yet, they are not going out of the mind. For that Buddha says that as long as one stays in lay life, complete eradication of it is not possible. Because, one would not know any other pleasure other than sensual pleasures. Sensual pleasures have more drawbacks than advantages, but then one is addicted to them and hence cannot move out of it due to habits. He then explains about Jain tradition which is very interesting in terms of how to remove karma in this life through mortification. Finally, he explains to Mahānāma on how to attain perfect happiness for seven days which then key to ends suffering.

MN15 Anumānasutta: Mahāmoggallāna explains reasons why it becomes difficult for any good bhikkhu to correct mistakes of another through inference and reasons on why any good bhikkhu could correct mistakes of another one through removing lobha, dosa and moha and able to enter into complete liberation in this very life through the same inference.

MN16 Cetokhilasutta: Buddha starts this sutta by stating what is citta barrenness which is of five kinds.
1. Firstly, a bhikkhu has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence
2. A bhikkhu has doubts about the Dhamma. They’re uncertain, undecided, and lacking confidence
3. A bhikkhu has doubts about the Sanghā. They’re uncertain, undecided, and lacking confidence
4. A bhikkhu has doubts about Teachings
5. A bhikkhu is upset and hostile towards other bhikkhu’s
Then he goes on to enumerate the five kinds of citta bondage
1. He is not free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures
2. For body
3. For form
4. Eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying down, and drowsing
5. They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods
When these 10 are removed, then he achieves following:
1. chan­da-sa­mā­dhi­­-padhāna­-saṅkhā­ra-sa­ma­n­nāga­taṁ iddhipādaṁ bhāveti
2. citta­-samā­dhi­­-padhāna-­saṅkhā­ra-sa­ma­n­nāga­taṁ iddhipādaṁ bhāveti
3. vīri­ya­-samā­dhi­­-padhāna­-saṅkhā­ra-sa­ma­n­nāga­taṁ iddhipādaṁ bhāveti
4. vīmaṁsā­-samā­dhi­­-padhāna­-saṅkhā­ra-sa­ma­n­nāga­taṁ iddhipādaṁ bhāveti
5. ussoḷhī – great effort / endurance
One who possesses these fifteen factors, including vigor, is capable of breaking out, becoming awakened, and reaching the supreme sanctuary.

MN17 Vanapatthasutta: While living in the wilderness is great, not everyone is ready for it. The Buddha encourages meditators to reflect on whether one’s environment is genuinely supporting their meditation practice, and if not, to leave to wherever it becomes supportable both for attainment and for food, shelter, clothing and medicine.

MN18 Madhupiṇḍikasutta: The sutta starts with riddle like message by the Buddha to the Bhikkhu’s who would not understand clearly what Buddha wanted to say. Then they get it clarified from Mahākaccāna and remember it thoroughly.
Daṇḍapāṇi approaches the Buddha and asks him a question on what does he teach. And the Buddha explains in short as follows:
Dear friend, my teaching is such that one does not conflict with anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. And it is such that perceptions do not underlie the brahmin who lives detached from sensual pleasures, without doubting, stripped of worry, and rid of craving for rebirth in this or that state of existence.
To this, Buddha explains to the bhikkhu’s and they don’t fully get it and ask Mahākaccāna for detailed exposition and Mahākaccāna explains with senses and sense objects how proliferation happens.
Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītā­nāga­ta­pa­c­cu­p­pa­n­nesu cakkhuviññeyyesu rūpesu
1. When there is the eye, sights, and eye consciousness, it’s possible to point out what’s known as ‘contact’
2. When there is what’s known as contact, it’s possible to point out what’s known as ‘feeling’
3. When there is what’s known as feeling, it’s possible to point out what’s known as ‘perception’
4. When there is what’s known as perception, it’s possible to point out what’s known as ‘thought’
5. When there is what’s known as thought, it’s possible to point out what’s known as ‘being beset by concepts of identity that emerge from the proliferation of perceptions
The same with other senses with sense objects.

MN19 Dvedhāvitakkasutta: This sutta beings with two kind of thoughts which Buddha brings about. So he designated one kind of thought as sensual, malicious and harming. The next set as renunciation, non-malicious and non harming. Then, when the bad thoughts arose, he observed it and nominated it as leading to bad existence, not helping him nor others leading to nibbana and when good thought arose, he nominated it as leading to good place, helping him and others leading to nibbana.
Whatever a bhikkhu frequently thinks about and considers becomes their citta’s inclination. But thinking like this caused Buddha tremendous tiredness in the body and in the mind. Thus, he started stilling it, settled it, and immersed. Due to that, he was able to get into jhānas and able to have teyvijja or 3 knowledges which comes as part of achievement.

MN20 Vitakkasaṇṭhānasutta: This sutta explains steps to develop adhi­citta which is higher mind on five foundations as under:
1. When a sign or symbol as in thought of akusala papaka (chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi) is coming, he should direct his attention towards kusala and those thoughts drop off establishing samādhi
2. Eventhough, he has brought about kusala, however the akusala keep on coming and tormenting, then he should direct his attention towards noting that they are “akusala“, blameworthy and leads to suffering.
A simile: Suppose there was a woman or man who was young, youthful, and fond of adornments. If the carcass of a snake or a dog or a human were hung around their neck, they’d be horrified, repelled, and disgusted.
3. Now, suppose that mendicant is examining the drawbacks of those thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should try to ignore and forget about them.
A simile: Suppose there was a person with good eyesight, and some undesirable sights came into their range of vision. They’d just close their eyes or look away.
4. Now, suppose that mendicant is ignoring and forgetting about those thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should focus on stopping the formation of thoughts.
A simile: Suppose there was a person walking quickly. They’d think: Why am I walking so quickly? Why don’t I slow down? and they slow down; then they did think and observe slowing down and standstill; and after standing, they’d sit; and after noting, would lie down; And so that person would reject successively coarser postures and adopt more subtle ones. In the same way, one slows and stops the thoughts
5. Now, suppose that mendicant is focusing on stopping the formation of thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. With teeth clenched and tongue pressed against the roof of the mouth, they should squeeze, squash, and torture mind with mind. It’s like a strong man who grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them.

MN21 Kakacūpamasutta: In this sutta, moḷiyaphagguna cannot stand any insult or abuse against nuns and used to get very upset and instigate disciplinary proceedings. The nuns also do the same when moḷiyaphagguna was criticised in front of them and this is how they both were too close to each other.
This matter was brought upto Buddha who then gave this nice thought provoking discourse. He then gives an example of bonded maid named Kāḷī who was deft, tireless, and well-organized in her work and was with  Vedehikā taking care of her needs. One day, Kāḷī thinks that whether my mistress is really so good natured or due to my work she is so good natured. Then after test, she find that indeed Vedehikā gets terribly angry to an extent of killing Kāḷī, thus showing that hatred tendencies are lurking around corner and is applicable for all of us till we remove all defilements. This sutta is called “simile of saw” where the person should not react eventhough his hands and legs are cut with a saw.

MN22 Alagaddūpamasutta: This sutta is about Ariṭtha having misconception that certain acts which create obstructions are not really obstructions for one who performs them. In reply, Buddha then explains six grounds of wrong views. An untaught worldling regard form, feeling, perception and preparation as mine, belongs to me and myself . Apart from that, they would take seen, heard, touched cognised, achieved, sought, thought about through mind as “mine, belongs to me and myself”
yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
They also have this view so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti— The self and the world are one and the same. After death I will be everlasting, stable, eternal, not unexpected, and will last forever without break.
He then explains on how the anxiety gets created both externally and internally due to tenacious grasping. Finally, he asks one to give up which is not “mine”. What should be given up? The five aggregates. Below is a fantastic simile to drive home the point.
Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them.
yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ, taṁ jano hareyya vā daheyya vā yathāpaccayaṁ vā kareyya.
Would you think, Api nu tumhākaṁ evamassa:‘
This person is carrying us off, burning us, or doing what they want with us’?”‘amhe jano harati vā dahati vā yathāpaccayaṁ vā karotī’”ti?“
No, sir.“No hetaṁ, bhante”.
Why is that?“Taṁ kissa hetu”?
Because that’s neither self nor belonging to self.” “Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti.
In the same way, mendicants, give up what isn’t yours.“
Evameva kho, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha;
Giving it up will be for your lasting welfare and happiness.
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
And what isn’t yours? rupa, vedana, sañña, sankhāra and viññaña

MN23 Vammikasutta: This sutta starts with a riddle by an unknown deva comes and asks this riddle to kumarākassapo requesting him to get answers from Buddha himself.
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ 
andhavanaṁ obhāsetvā yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. 
Ekamantaṁ ṭhitā kho sā devatā āyasmantaṁ kumārakassapaṁ  etadavoca:
“Bhikkhu bhikkhu, ayaṁ vammiko rattiṁ dhūmāyati, divā pajjalati. Brāhmaṇo 
evamāha: ‘abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Abhikkhaṇanto sumedho satthaṁ ādāya addasa 
laṅgiṁ ‘laṅgī, bhadante’ti. Brāhmaṇo evamāha: ‘ukkhipa laṅgiṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Abhikkhaṇanto sumedho satthaṁ ādāya addasa uddhumāyikaṁ. ‘Uddhumāyikā,  bhadante’ti. Brāhmaṇo evamāha: ‘ukkhipa uddhumāyikaṁ; abhikkhaṇa, sumedha,  satthaṁ ādāyā’ti.
Abhikkhaṇanto sumedho satthaṁ ādāya addasa dvidhāpathaṁ. ‘Dvidhāpatho,  bhadante’ti. Brāhmaṇo evamāha: ‘ukkhipa dvidhāpathaṁ; abhikkhaṇa, sumedha,  satthaṁ ādāyā’ti.
Abhikkhaṇanto sumedho satthaṁ ādāya addasa caṅgavāraṁ. 
‘Caṅgavāro, bhadante’ti. Brāhmaṇo evamāha: ‘ukkhipa caṅgavāraṁ; abhikkhaṇa,  sumedha, satthaṁ ādāyā’ti.
Abhikkhaṇanto sumedho satthaṁ ādāya addasa kummaṁ. ‘Kummo, bhadante’ti.  Brāhmaṇo evamāha: ‘ukkhipa kummaṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Abhikkhaṇanto sumedho satthaṁ ādāya addasa asisūnaṁ. ‘Asisūnā, bhadante’ti.  Brāhmaṇo evamāha: ‘ukkhipa asisūnaṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Abhikkhaṇanto sumedho satthaṁ ādāya addasa maṁsapesiṁ. 
‘Maṁsapesi, bhadante’ti. Brāhmaṇo evamāha: ‘ukkhipa maṁsapesiṁ; abhikkhaṇa,  sumedha, satthaṁ ādāyā’ti.
Abhikkhaṇanto sumedho satthaṁ ādāya addasa nāgaṁ. ‘Nāgo, bhadante’ti.  Brāhmaṇo evamāha: ‘tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; namo karohi nāgassā’ti.
Buddha then solves the riddle by giving complete explanation to the same which can then make anyone get into “aha” moment if they contemplate deeper

MN24 Rathavinītasutta: This sutta provides an excellent foundation of vissuddhi or purification in 7 stages or steps like the seven chariots used to cross from one place to another stopping at each location to carry the person to the final destination to answer the question of for what sake is the spiritual life selected under Buddha. For these seven pu rification, please go through the same listed above.

MN25 Nivāpasutta: The sutta starts with simile of hunters putting a bait for catching deer and while they do that, the wish is not to safeguard these deer, but to catch them when they become greedy to pasture, become indignant, lazy, negligant and not watching the bait been put. The first set of deer were not careful and did not pay attention to the bait and they were well trapped.
The hunters took them which was helplessly watched by the other deer and they came up with a plan to escape if the net was put again by the hunters. They did not come out to graze where the bait was put and were doing inside the forest.
However, when the summer months came, they could not stay inside and had to come outside for grazing in the same place where the bait was casted and were caught by the hunters.
The third set put a lair near the area of the grazing belt where the hunters had put the bait, and escaped. This made the hunters exclaim “wow what a feat by these deer, they come out and eat and we don’t get to see where and how and when they come out. So, the hunters thought of a plan to have the nets and bait put in such a way that it would deceive the lair and the deer. After a short while, the third heard also got trapped. The fourth set became even more clever and put the lair where the hunters cannot go and that’s the just they did. No matter how much the hunters tried, they could not catch this herd of deer. The hunters thought, if we disturb this fourth herd of deer, they’ll disturb others, who in turn will disturb even more and let’s only watch these fourth herd and that’s how they were free of hunters.

What’s the message in the simile:
Bait’ is a term for the five kinds of sensual stimulation
Hunter is a term for Māra the Wicked
Hunter’s companions’ is a term for Māra’s assembly
Deer’ is a term for ascetics and brahmins
Now, the first group of ascetics and brahmins intruded on where the bait and the material delights of the world were cast by Māra and recklessly enjoyed eating it and were caught helplessly
The second group thought: why don’t we avoid eating the bait and the world’s material delights altogether? Avoiding dangerous food, we can venture deep into a wilderness region and live there. They ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survived on forest roots and fruits, or eating fallen fruit and could not continue due to harsh summer months and hence could not continue their meditative practices.
The third set thought: why don’t we set up our lair close by the place where Māra has cast the bait and those material delights of the world? Then we can intrude on it and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then Māra won’t be able to do what he wants with us on account of that bait and those material delights of the world. However, they got into this view on whether world is eternal or not? the world is finite or infinite, The jiva and sarira are the same thing’ or ‘The jiva and the sarira are different thing. or that after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist. Due to this, they fell helplessly into Māra hands.
The fourth group were smart enough. They purified their mind and entered into jhāna in such a way that they could ward off the sight of Māra and hence escaped rebirth.

MN26 Pāsarāsisutta: This sutta explains about what is ‘noble search’ and what is not. The ignoble search would be: When someone who is themselves liable to be reborn seeks what is also liable to be reborn. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, they seek what is also liable to these things.
What is noble search: It’s when someone who is themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, seeks the unborn supreme sanctuary, extinguishment. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they seek the unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary, extinguishment. Then Buddha explains about before his awakening, how we went from having a palatial home to homelessness and how he met Āḷāra Kālāma and Uddaka Rāma, This sutta narrates the experience Buddha had, his meeting with Brahmā Sahampati, his meeting with Ājīvaka ascetic Upaka, who just does not react to what Buddha said, then his meeting with the five ascetics.

MN27 Cūḷahatthipadopamasutta: The sutta begins with discussion between Pilotika and brahmin Jāṇussoṇi and Pilotika explains about Buddha and that fires up interest in Jānussoni and after few days, Jānussoni visits Buddha and speaks about hatthipadopama or simile of elephant feet. Buddha then says that what you have heard is incomplete and hence would explain you in detail. He explains in line with DN2 and once we practice as per that, would get rid of defilements in this very life.

MN28 Mahāhatthipadopamasutta: Sāriputta addresses the bhikkhu’s with a simile of elephant foot where all the animals foot were to fit under it, in the same all skilful qualities would fit under four noble truth. Then he explains about the four noble truth, five grasping aggregates, each dhatu’s in detail, and then about the ayatana or sense bases, Then he gives an example for “name & form: When a space is enclosed by sticks, creepers, grass, and mud it becomes known as a ‘building’. In the same way, when a space is enclosed by bones, sinews, flesh, and skin it becomes known as a ‘form as in human or another’ . Thus, the experience is completely dependent and not independent and not valid to hold it as “mine”, “belongs to me” and “myself”

MN29 Mahāsāropamasutta: The simile of heart wood drives the point of ending the suffering completely rather than seemingly heartwood, but has no essence in that. All other paths have something or other incomplete and hence do not qualify for heartwood, except for the dhamma of Buddha which is excellent in beginning, middle and end.

MN30 Cūḷasāropamasutta: In this sutta, Buddha explains to brahmin Piṅgalakoccha on how to find heartwood in the teachings as brahmin Piṅgalakoccha says that other teachers like Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita Kesakambala have attained something or other and how would one know of it. Also, he enquires that according to their own claims, did all of them have direct knowledge, or none of them, or only some? Buddha explains the complete teaching in line with DN2 and when followed exactly as per that, would get completely released.

MN31 Cūḷagosiṅgasutta: : This sutta begins with three dhamma friends Anuruddha, Nandiya, and Kimbila who have been staying together going through the Buddha teachings and achieving the ending of defilements. Buddha arrives there and inquires how they are doing and what are the accomplishments. Anuruddha says that the other two friends have also ended their defilements as the deity also informs him and is validated by the local deity too along with Buddha. Anuruddha explains about all the 9 jhana’s residing in that.

MN32 Mahāgosiṅgasutta: This sutta starts with dhamma friends Sāriputta, Mahāmoggallāna, Mahākassapa, Anuruddha, Revata, Ānanda, and others.who explain who would beautify this gosiṅgasālavana and each one of them gives a fitting answer. They then approach Buddha who then says that he who sits there meditating until the defilements have ended would be the one who would beautify gosiṅgasālavana.

MN33 Mahāgopālakasutta: In this sutta, Buddha indicates 11 factors that causes problem to cowherd and in the same way, there are 11 factors that causes problem to the bhikkhu who are working out for full liberation. They are:
It’s when a bhikkhu doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the shore, doesn’t know satisfaction, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha.
Idha, bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṁ hāretā hoti, na vaṇaṁ paṭicchādetā hoti, na dhūmaṁ kattā hoti, na titthaṁ jānāti, na pītaṁ  jānāti, na vīthiṁ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti. Ye te bhikkhū  therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya  pūjetā  hoti
Buddha then explains each one of them in detail.

MN34 Cūḷagopālakasutta: This sutta presents a simile of cowherd who is not knowing how he should be dealing with his cattle does not properly guide them and hence they all fall into Ganges river since they don’t know how to cross. In the same way, In the same way, there are ascetics and brahmins who are unskilled in this world and the other world, unskilled in Māra’s domain and its opposite, and unskilled in Death’s domain and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting harm and suffering.
There are cowherd who are intelligent, skilled and understand the needs of the cows and help them to graze in a proper surroundings and do not get into harm. In the same way, there are ascetics and brahmins who are skilled in this world and the other world, skilled in Māra’s domain and its opposite, and skilled in Death’s domain and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting welfare and happiness.

MN35 Cūḷasaccakasutta: The sutta starts with debater Saccaka who is widely known for making the other party retreat or accept defeat due to his debating style. There were many who conceded to Saccaka words and used to sweat to answer him. During one of his walk, he meets Assaji who explains what Buddha teaches in ending suffering by letting go of five aggregates and Saccaka feels that Buddha’s view is dangerous and brings in misfortune. Later, he gets an opportunity to debate with Buddha. Sacceka asks about five aggregates and asks that how come there is no soul or who experiences everything. To that, Buddha gives a fitting reply for all five aggregates as below:
Form is my self,’ do you have power over that form to say:
‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso—‘
May my form be like this! May it not be like that’?”
evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī”ti?
If you don’t have power over them, is it not “anicca” and if yes, is it not suffering and if yes, then is it not “myself or a person or a personality”

MN36 Mahāsaccakasutta: Saccaka who is known for debating and winning meets the Buddha where they discuss about physical strength and then Buddha talks about mental strength which removes defilements. Buddha explains everything including how he has worked out, the pains he has taken, how does one know of awakening, what should be done and what should be removed, his meeting with earlier teachers Kalāma and Ramaputta, what is delusion and what is not delusion.

MN37 Cūḷataṇhāsaṅkhayasutta: This sutta starts with discussion by Sakka, the king of Gods with Buddha on what should be known. Bhante, how do you briefly define a Bhikkhu who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?
sabbe dhammā nālaṁ abhinivesāyā’ti is what Buddha says
So sabbaṁ dhammaṁ abhijānāti; sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ  parijānāti; sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti—
sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so tāsu vedanāsu aniccānupassī  viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī  viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati.
Anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati:
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

MN38 Mahātaṇhāsaṅkhayasutta: The sutta is about Sāti who has this erroneous view that “As I understand the Buddha’s teachings, it is this very same consciousness that roams and transmigrates, not another”
Buddha then gives an exposition of everything which helps in removing craving and proliferation. Buddha gives simile of fire to demonstrate on how consciousness could be understood arising in all 6 sense bases With that, he explains on dependent origination as below:
Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya.
What four?Katame cattāro?
Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.

What is the origin, dependently arising, birthplace, and influence of these four fuels?
Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?Craving.
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
And what is the origin, dependently arising, birthplace, and influence of craving?
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
Feeling.
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.
And what is the origin, dependently arising, birthplace, and influence of feeling?
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
Contact.
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.
And what is the origin, dependently arising, birthplace, and influence of contact?
Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?
The six sense fields.
Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.
And what is the origin, dependently arising, birthplace, and influence of six sense fields?
Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
Name and form.
Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ.
And what is the origin, dependently arising, birthplace, and influence of name and form?
Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?Consciousness.
Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ.
And what is the origin, dependently arising, birthplace, and influence of consciousness?
Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?volitional choices.
Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ.
And what is the origin, dependently arising, birthplace, and influence of choices?
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
Ignorance.
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

He then explains on how the embryo gets developed, how the senses gets developed, how the mind latches to the senses and how suffering starts due to feeling with this or that. When one gives up the sensual proliferation, he/she is immediately relieved due to ending of feelings and ending of suffering and hence nibbana.

MN39 Mahāassapurasutta: The sutta starts with who is Samaṇā and how one should practice. Then Buddha explains each one thing that a person has to do including development of body, speech and mind, sense restraint, eating in moderation as per paccavekkhana or reflection, dedicated to wakefulness, mindfulness in every postures, removing 5 hindrances, getting into samādhi recollection of past lives, how beings pass away from one existence and appear in another and ending of all defilements culminating into four noble truth. When that is reached, This mendicant is called an ‘ascetic’, a ‘brahmin’, a ‘bathed’, a ‘knowledge master’, a ‘scholar’, a ‘noble one’, and a ‘perfected one’.
Ayaṁ vuccati, bhikkhave, bhikkhu ‘samaṇo’ itipi ‘brāhmaṇo’itipi ‘nhātako’itipi ‘vedagū’iti pi ‘sottiyo’itipi ‘ariyo’itipi ‘arahaṁ’itipi.

And how is a mendicant an ascetic? Kathañca, bhikkhave, bhikkhu samaṇo hoti?
They have quelled the bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.
Samitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā,  dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā.
That’s how a mendicant is an ascetic.
Evaṁ kho, bhikkhave, bhikkhu samaṇo hoti.
And how is a mendicant a brahmin? Kathañca, bhikkhave, bhikkhu brāhmaṇo hoti?
They have banished the bad, unskillful qualities.
Bāhitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā.
That’s how a mendicant is a brahmin.
Evaṁ kho, bhikkhave, bhikkhu brāhmaṇo hoti.
And how is a mendicant called bathed Kathañca, bhikkhave, bhikkhu nhātako hoti? 
They have bathed off the bad, unskillful qualities.
Nhātāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā.
That’s how a mendicant is called bathed.
Evaṁ kho, bhikkhave, bhikkhu nhātako hoti.
And how is a mendicant knower of knowledge Kathañca, bhikkhave, bhikkhu vedagū hoti?
They have known the bad, unskillful qualities.
Viditāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā.
That’s how a mendicant is knower of knowledge.
Evaṁ kho, bhikkhave, bhikkhu vedagū hoti.
And how is a mendicant a scholar? Kathañca, bhikkhave, bhikkhu sottiyo hoti?
They have scoured off the bad, unskillful qualities.
Nissutāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā,  dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā.
That’s how a mendicant is a scholar.
Evaṁ kho, bhikkhave, bhikkhu sottiyo hoti.
And how is a mendicant a noble one? Kathañca, bhikkhave, bhikkhu ariyo hoti?
They are far away from the bad, unskillful qualities.
Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā.
That’s how a mendicant is a noble one.
Evaṁ kho, bhikkhave, bhikkhu ariyo hoti.
And how is a mendicant a perfected one?Kathañca, bhikkhave, bhikkhu arahaṁ hoti?
They are far away from the bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.
Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā.
That’s how a mendicant is a perfected one.”
Evaṁ kho, bhikkhave, bhikkhu arahaṁ hotī”ti.

MN40 Cūḷaassapurasutta: This sutta explains about what labels a “real” person carries when he goes from home to homelessness, not just for his outer robes, but for the transformation from inside.
There are some bhikkhu’s who have not given up covetousness, ill will, irritability, hostility, disdain, contempt, jealousy, stinginess, deviousness, deceit, bad desires, and wrong view.
Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā appahīnā hoti,  byāpannacittassa byāpādo appahīno hoti, kodhanassa kodho appahīno hoti,  upanāhissa upanāho appahīno hoti, makkhissa makkho appahīno hoti, paḷāsissa  paḷāso appahīno hoti, issukissa issā appahīnā hoti, maccharissa macchariyaṁ  appahīnaṁ hoti, saṭhassa sāṭheyyaṁ appahīnaṁ hoti, māyāvissa māyā appahīnā hoti,  pāpicchassa pāpikā icchā appahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi appahīnā  hoti—
These stains, defects, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. As long as they have not given these up, they do not practice in the way that is proper for an ascetic, I say.
imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ appahānā ‘na samaṇa­sāmī­ci­p­paṭipadaṁ paṭipanno’ti vadāmi.
Thus, one can be an ascetic when all his defilements have ended without residue.

MN41 Sāleyyakasutta: Buddha explains to the residents of Sāla on how should one purify their mind of defilements (lay and brahmins alike) so that they. are reborn in the place they want to be born without any obstacles. The moral conduct or removal of immoral deeds is as mentioned in AN10.176.

MN42 Verañjakasutta: Similar in lines to MN41 and moral values as in AN10.176

MN43 Mahāvedallasutta: Longer question and answer session between Ven.Sariputta and Ven.Mahākoṭṭhita on every aspect of dhamma including how many different ways of getting “ceto-vimutti” or complete release. This is a very good sutta for practice and to reach Anagami and Arahat stages.
Watch below videos which provides practical application of this sutta:
1. Mahavedallasutta day 1
2. Mahavedallasutta day 2
3.Mahavedallasutta day 3
4. Mahavedallasutta day 4
5. Mahavedallasutta day 5
6. Mahavedallasutta day 6
7. Mahavedallasutta day 7   MN44 Cūḷavedallasutta– Question and Answer session between Dhammadinna and Visaka. Visaka has been married with Dhammadinna. Visaka meets Buddha and gets wisdom to the level of Anagami and after coming back home, he keeps himself at a distance of Dhammadinna who finds it strange of her husband behaviour.
Next day, she asks him on the change of his state and Visaka informs that he has been with Buddha and has understood the truth which then confirms him to be an “anagami” and hence cannot be with “wife” from now on. Also, he says that she can take possession of home, wealth like Gold, Silver etc., and settle down with her parents or she can stay here at home and he can go out of home.
Looking at this change, she meets Buddha and within a very short time of 2 weeks, she reaches Arahat stage. Whereby, Visaka then meets Dhammadinna and asks her questions which she completely answers, In the end, he puts her a question which shows his lack of knowledge and she directs him to Buddha. Later, Buddha says that what Dhammadinna has said is correct and in line with Dhamma and asks Visaka to workout properly. After few days, he is able to reach Arahatphala samapatti.

1. Cūḷavedallasutta Day 1
2. Cūḷavedallasutta Day 2
3.  Cūḷavedallasutta Day 3
4. Cūḷavedallasutta Day 4
MN45 Cūḷadhammasamādānasutta: In this sutta, Buddha explains on four ways of taking up spiritual practice.
1. There is a way of taking up practices that is pleasant now but results in future pain.
2. There is a way of taking up practices that is painful now and results in future pain
3. There is a way of taking up practices that is painful now but results in future pleasure
4. There is a way of taking up practices that is pleasant now and results in future pleasure

For the 1st one, falling into the trap of sensuality
For the 2nd one, going into naked asceticism, mortification of body
For the 3rd one, It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring.
For the 4th one, It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring. This helps in getting into jhānas.

MN46 Mahādhammasamādānasutta: In this sutta, Buddha explains the four practices mentioned above through either losing moral qualities or gaining moral qualities which then becomes foundation in this life or future lives to come.
He also gives simile in four ways showing two of them with poison in food and how woudl one reflect upon that brings in painful state either now or in the future. The other two which removes delusion, one of them is painful now due to the medicine effect and helps in relief later and another one is pleasurable now and leads to happiness.

MN47 Vīmaṁsakasutta: This sutta is about investigation or inquiry. In this sutta, Buddha teaches that if someone. is not able to investigate or inquire about then he, should scrutinise the Realised One to see whether he is a fully awakened Buddha or not in this following ways:
1. Can anything corrupt be seen or heard in the Realised One or not?, if not, will follow
2. Can anything mixed be seen or heard in the Realised One or not?, if not, will follow
3. Can anything clean be seen or heard in the Realized One or not? if not, will follow
4. Did the venerable attain this skillful state a long time ago, or just recently? if not, will follow
5. Are certain dangers found in that venerable mendicant who has achieved fame and renown? if not, will follow
6. Is this venerable securely stopped or insecurely stopped? if not, will follow
7. Is the reason they don’t indulge in sensual pleasures that they’re free of greed because greed has ended?’ Because, the greed has ended
8. If others were to ask, But what reason and evidence does the venerable have for saying this? Because, whether that venerable is staying in a community or alone, some people there are in a good state or a sorry state, some instruct a group, and some indulge in material pleasures, while others remain unsullied. Yet that venerable doesn’t look down on them for that
9. A disciple ought to approach a teacher who has such a doctrine in order to listen to the teaching. The teacher explains Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides. When they directly know a certain principle of those teachings, in accordance with how they were taught, the mendicant comes to a conclusion about the teachings. They have confidence in the teacher:
When someone’s faith is settled, rooted, and planted in the Realized One in this manner, with these words and phrases, it’s said to be grounded faith that’s based on evidence. It is firm, and cannot be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.

MN48 Kosambiyasutta: The sutta starts with arguments, debates discussions and quarrels between various bhikkhu’s at Kosambi and Buddha summons them and expounds six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarrelling.
1. Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private
2. Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness
3. Furthermore, a mendicant consistently treats their spiritual companions with mental kindness (mano kammaṁ)
4. Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions
5. Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion
6. Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering

Then, Buddha goes to say which is the best:
Of these six warm-hearted qualities, the chief is the view that is noble and emancipating, and leads one who practices it to the complete ending of suffering. It holds and binds everything together (Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti)
Next he teaches about reflection within one’s mind as under:
1. Is there anything that I’m overcome with internally and haven’t given up, because of which I might not accurately know and see?. It relates to five hindrances, pursuing speculation about this world and pursuing speculation about the next world
2. When I develop, cultivate, and make much of this view, do I personally gain serenity and quenching?
3. Are there any ascetics or brahmins outside of the Buddhist community who have the same kind of view that I have? The answer is NO
4. Do I have the same nature as a person accomplished in view? And what, mendicants, is the nature of a person accomplished in view? Though they may fall into a kind of offense for which rehabilitation has been laid down, they quickly disclose, clarify, and reveal it to the Teacher or a sensible spiritual companion.
Example: Suppose there was a little baby boy. If he puts his hand or foot on a burning coal, he quickly pulls it back
5. Do I have the same nature as a person accomplished in view? And what, mendicants, is the nature of a person accomplished in view?hough they might manage a diverse spectrum of duties for their spiritual companions, they still feel a keen regard for the training in higher ethics, higher mind, and higher wisdom
Example: Suppose there was a cow with a baby calf. She keeps the calf close as she grazes
6. Do I have the same strength as a person accomplished in view? And what, mendicants, is the strength of a person accomplished in view? The strength of a person accomplished in view is that, when the teaching and training proclaimed by the Realized One are being taught, they pay heed, pay attention, engage wholeheartedly, and lend an ear
7. Do I have the same strength as a person accomplished in view? And what, mendicants, is the strength of a person accomplished in view? The strength of a person accomplished in view is that, when the teaching and training proclaimed by the Realized One are being taught, they find inspiration in the meaning and the teaching, and find joy connected with the teaching

When a noble disciple has these seven factors, they have properly investigated their own nature with respect to the realization of the fruit of stream-entry (sotā­patti­phala­s­acchi­kiriyā­ya)

MN49 Brahmanimantanikasutta: This sutta starts with discussion between Baka the Brahmā and Buddha relating to ” This is permanent, this is everlasting, this is eternal, this is whole, this is imperishable. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this”. Buddha then explains on how Baka the Brahmā has misunderstood on this aspect, what other realms he is not aware of, He also talks about those aspects already covered in MN1 where the consciousness is attached to and makes it as a person or being, Then he explains the stand on how he has known all.
sabbaṁ kho ahaṁ, brahme, sabbato abhiññāya yāvatā sabbassa sabbattena  ananubhūtaṁ tadabhiññāya sabbaṁ nāpahosiṁ sabbasmiṁ nāpahosiṁ sabbato nāpahosiṁ sabbaṁ meti nāpahosiṁ, sabbaṁ nābhivadiṁ.

After that, Baka the Brahmā tries to vanish from Buddha sight and he cannot, while Buddha is able to vanish in such a way that his voice can be heard, but not seen. Buddha then says to Brahma about how he has ended all defilements.

There is mention of Māra who comes over there to stop Buddha from teaching others and how he fails in this.

MN50 Māratajjanīyasutta: This sutta is about discussion with Māra by Mahāmoggallāna who enters the stomach of Mahāmoggallāna and makes him feel terrible hungry eventhough, he had partaken food few minutes ago. Mahāmoggallāna notices Māra is doing this and asks him to come out. Later the discussion goes into how Mahāmoggallāna in his earlier existence was Māra named Dūsī, and he had a sister named Kāḷī and this Māra as her son and hence Mahāmoggallāna’s nephew. Then he explains on how Dūsī troubled Buddha Kakusanda and his chief disciples Vidhura and Sañjīva. When it went beyond control, Kakusanda saw Māra Dūsī and said “This Māra Dūsī knows no bounds”. With that, This Māra Dūsī was reborn instantly into hell realm and Mahāmoggallāna explains to Māra on the pain and torture he had to take due to insulting and troubling the Buddha’s of the past. The he goes into detail on how he has worked out, the psychic powers he possess and asks Māra that no matter how much trouble you do to Buddha or his disciples, it is he going to suffer than Buddha or his disciples.

MN51 Kandarakasutta: This sutta beings with Pessa the elephant driver’s son and Kandaraka the wanderer going and meeting Buddha. Kandaraka notices that all the bhikkhu’s in the assembly are so silent and peaceful and Buddha says that this is happening due to the bhikkhu’s in Saṅgha there are perfected mendicants, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment.
And in this mendicant Saṅgha there are trainee mendicants who are consistently ethical, living consistently, alert, living alertly by their mind firmly set into four foundation of mindfulness. Then Pessa also informs that as a “lay follower”, they also follow four foundations of mindfulness from time to time. He also exclaims that as a human, one could see treachery, deeply lost, doing what is conducive and unconducive .Buddha then explain to Pessa on four kind of people in similar lines to Sallekhasutta.
1. One person mortifies themselves, committed to the practice of mortifying themselves.
2. One person mortifies others, committed to the practice of mortifying others
3. One person mortifies themselves and others, committed to the practice of mortifying themselves and others
4. One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others. They live without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves

Then, Buddha asks which one would you like to be and Pessa answers that fourth kind would be much preferred. Then after Pessa takes leave of Buddha, he explains to bhukkhu’s on the four kind of people found in this world.

MN52 Aṭṭhakanāgarasutta: The sutta starts with discussion householder Dasama had with Anandā based upon below question ask by Dasama
Sir, Ānanda, is there one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary

Anandā then explains each one of the four jhāna(s) where one can see that it is abhisaṅkhataṁ abhisañcetayitaṁ which means conditioned and intended. Whatever is conditioned and intended would be “tadaniccaṁ nirodhadhamman’ti pajānāti”.
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.

Furthermore, the person establishes in Brahmavihara which would be abhisaṅkhataṁ abhisañcetayitaṁ which means conditioned and intended. Whatever is conditioned and intended would be “tadaniccaṁ nirodhadhamman’ti pajānāti”.

He then enters into the three arupa jhānas that has abhisaṅkhataṁ abhisañcetayitaṁ which means conditioned and intended. Whatever is conditioned and intended would be “tadaniccaṁ nirodhadhamman’ti pajānāti”. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.
By understanding these 11 ways of understanding deathless, Dasama felt very happy with how Anandā showed not just one door, but eleven doors for extinguishment.

MN53 Sekhasutta: Buddha instructs Anandā to give a discourse on sekkha or trainee. Anandā explains as follows:
Mahānāma, a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness. They have seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. This has been explained in detail here and also in various sutta’s and practising as per that finds a supreme sanctuary to reach Anagami stage.
One who practices as per above are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary. When they get to this stage, 3 knowledges arise to them.
What is the conduct (carana) and what is (vijja)?
1. A noble disciple’s conduct includes the following: being accomplished in ethics
2. guarding the sense doors,
3. moderation in eating
4. being dedicated to wakefulness
5. having seven good qualities
a. Faith in Buddha
b. Having  conscience (Hirimā)
c. Having prudence (Ottappī)
d. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
e. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities
f. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities
g. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
6. and getting the four absorptions when they want, without trouble or difficulty

What would be vijja or knowledge?
a. Past lives (pubbenivāsati naana)
b. Through divine eyes, beings taking one form or another – in good and bad conditions etc.,
c. Release of all defilements and freedom (cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā )

MN54 Potaliyasutta: The sutta starts with Potaliya meeting Buddha wherein Potaliya thinks that he is no longer a householder while Buddha calls him “take a seat, householder” which makes him get angry and upset. Potaliya clarifies to Buddha –
Master Gotama, all the money, grain, gold, and silver I used to have has been handed over to my children as their inheritance. And in this matter I do not advise or reprimand them, but live with nothing more than food and clothes.
Buddha replies back – The cutting off of judgments as you describe it is one thing, householder, but the cutting off of judgments in the noble one’s training is quite different
Householder, these eight things lead to the cutting off of judgments in the noble one’s training:
1. Killing living creatures should be given up, relying on not killing living creatures.
2. Stealing should be given up, relying on not stealing.
3. Lying should be given up, relying on speaking the truth
4. Divisive speech should be given up, relying on speech that isn’t divisive
5. Greed and lust should be given up, relying on not being greedy and lustful
6. Blaming and insulting should be given up, relying on not blaming and not insulting
7. Anger and distress should be given up, relying on not being angry and distressed
8. Arrogance should be given up, relying on not being arrogant
Then, Buddha explains these eight in full detail on why one should follow it even as a lay or a householder. Then, Buddha expounds on ariya vinaya or Noble one’s discipline which will cut off all transaction related.

MN55 Jīvakasutta: This sutta is discussion on whether meat eating is allowed in Buddha sasana or not. Whether the killing of animals is done for the sake of giving to Buddha and his Sangha and knowingly they partake in eating meat which breaks the precepts taken? Then, Buddha explains 3 cases when meat eating is forbidden and when meat eating is allowed:
The reasons: it’s not seen, heard, or suspected, else it is not allowed.
Then, Buddha goes on to explain on how the monks eat or partake food not with greed or expectations, but by proper reflection on why the food has to be eaten in the first place. By eating food through establishing of Brahma Vihara, they don’t trouble themselves, nor trouble others or both.
Jīvaka, anyone who slaughters a living creature specially for the Realized One or the Realized One’s disciple makes much bad karma for five reasons.
1. Go and fetch up the living being for slaughter. This is the first reason
2. When that living creature experiences pain and sadness as it’s led along by a collar, this is the second reason.
3. Let’s put it to slaughter is the third reason
4. When that living creature experiences pain and sadness as it’s being slaughtered, this is the fourth reason
5. When they provide the Realized One or the Realized One’s disciple with unallowable food, this is the fifth reason
Anyone who slaughters a living creature specially for the Realized One or the Realized One’s disciple makes much bad karma for five reasons.

MN56 Upālisutta: An interesting sutta which explains about how Nigaṇṭha Nāṭaputta treats kammā and how Buddha explains on kammā. Nigaṇṭha Nāṭaputta talks in terms of “daṇḍaṁ” or fine to be paid. This fine is of 3 kinds, physical, verbal and mental. Then, Tapassī explains that out of the three, physical “fine” would be blameworthy not so much with verbal or mental one. Buddha then puts his point across “I describe mental deeds as being the most blameworthy for performing bad deeds, not so much physical deeds or verbal deeds”
Then Tapassī gets up and goes back to Nigaṇṭha Nātaputta and narrates what he has just discussed. Nigaṇṭha Nātaputta along with Upāli feel that Buddha has not understood on how blameworthy “fine” is for physical and instructs Upāli to refute the teachings of Buddha. Upāli then meets Buddha and gets to answer following questions raised by Buddha.
What do you think, householder? Take a Jain ascetic who is sick, suffering, gravely ill. They reject cold water and use only hot water. Not getting cold water, they might die. Now, where does Nigaṇṭha Nātaputta say they would be reborn?” Sir, there are gods called ‘mind-bound’. They would be reborn there.
Why is that? Because they died with mental attachment. Like this, Upāli ultimately ends up saying that deeds in the mind are more blameworthy than verbal and physical. In the end, he is able to see the dhamma and becomes disciple of Buddha.
He then composes a beautiful stranza’s in praise of Buddha is very nice to recite.
Dhīrassa vigatamohassa
Pabhinnakhīlassa vijitavijayassa;
Anīghassa susamacittassa,
Vuddhasīlassa sādhupaññassa;
Vesamantarassa vimalassa
Bhagavato tassa sāvakohamasmi.
…………….

MN57 Kukkuravatikasutta: This sutta starts with Puṇṇa Koliyaputta, who had taken a vow to behave like a cow, and Seniya, a naked ascetic who had taken a vow to behave like a dog, went to see the Buddha. When they meet up, they get clarity that what they think, they become. Which means, if someone is consistently working towards reborn as a dog or cow, he would become that when the time is ripe or if not lands in hell due to such conditions.
Then, Buddha expounds teaching as under:
Puṇṇa, I declare these four kinds of deeds, having realized them with my own insight. What four?
1. There are dark deeds with dark results;
2. bright deeds with bright results;
3. dark and bright deeds with dark and bright results; and
4. neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

MN58 Abhayarājakumārasutta: The sutta starts with meeting of prince Abhaya and Nigaṇṭha Nātaputta having a conversation on refuting teachings of Buddha. Nigaṇṭha Nātaputta motivates prince Abhaya to refute the teachings of Buddha through this approach:
1. Can Realized One utter speech that is disliked by others?
2. But you said that Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable. Devadatta was angry and upset with what you said. Is that correct then?
Then, Buddha gives him simile to say how should one behave and how one should speak etc., which then makes prince Abhaya to start following Buddha.

MN59 Bahuvedanīyasutta: This sutta begins with discussion between Udāyī and Pañcakaṅga on type of feelings. Udāyī says that Buddha has said about three kind of feelings while Pañcakaṅga says that is two kinds. Then, Ananda goes and discusses with Buddha, wherein Buddha says that the debate of both of them seems reasonable as he has explained different kind of feelings in 108 ways. Then, Buddha explains how sensual pleasure happens, how meditative pleasure happens including the ninth jhana where the pleasure is already included in it. He says that many people don’t get to understand what is cessation of feeling and perception where it is associated with happiness. How should one understand it? When wanderers who follow other paths say this, you should say to them – ‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling, The Realized One describes pleasure as included in happiness wherever it’s found, and in whatever context.

MN60 Apaṇṇakasutta: The sutta starts with Buddha in Kosala and meeting Kosalan brahmins named Sālā. Buddha asks this: So, householders, is there some other teacher you’re happy with, in whom you have acquired grounded faith and they all say “No”. Since you haven’t found a teacher you’re happy with, you should undertake and implement this guaranteed teaching. And what is the guaranteed teaching?
There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such special thing as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight. There is always consequences of good and bad action and one need to be vigilant about it. In the end, Buddha explains to the householder’s on the four type of individuals found in this world which has been covered in earlier sutta’s.

MN61 Ambalaṭṭhikarāhulovādasutta: In this sutta, Buddha explains to Rāhula on how one starts to tell lie and why one should not tell lies even as a ‘joke’. Using a water in a pot simile, he explains how a person who commits to telling lies would do any other immoral activities without hesitation. Then Buddha asks, What is the purpose of a mirror? It’s for checking your reflection, sir. In the same way, deeds of body, speech, and mind should be done only after repeated checking. Then, Buddha advises Rāhula to keep on checking whether this is good for me, good for others or good for both. Is it bad for me, bad for others and bad for both. Then, one need to stop bad qualities from arising and only promote good from arising.

MN62 Mahārāhulovādasutta: Buddha after seeing Rāhula starts with this: “Rāhula, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self. After a while, Rāhula skips his lunch and instead starts to reflect upon what Buddha said. Then, Sāriputta sees Rāhula and ask him to develop mindfulness of breathing. When mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. Rāhula after finishing the retreat asks Buddha about how to cultivate mindfulness of breathing?

Rāhula, the interior earth element is said to be anything hard, solid, and appropriated that’s internal, pertaining to an individual. This includes: head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, or anything else hard, solid, and appropriated that’s internal, pertaining to an individual. The interior earth element and the exterior earth element are just the earth element. The same is for other elements too. Then, he asks Rāhula to meditate like earth, water, fire, air, space, metta, karuna, mudita, upekkha, ugliness, impermanent, The practice is:
1. For all the 5 dhatū’s, they are not bothered on how the human is treating them. We need to make our mind like these dhatūs and stay.
2. With meditation on metta, byāpāda is given up
3. With meditation on karuna, vihimsa is given up
4. With meditation on mudita, arati is given up
5. With meditation on upekkha, paṭigha is given up
6. With meditation on asubha, ragā is given up
7. With meditation on Aniccasañña, asmimāna is given up
Now with this, one can develop mindfulness of breathing as indicated in Anāpanasatisutta.

MN63 Cūḷamālukyasutta: In this sutta, Māluṅkya would like to again question Buddha on the following:
sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṁ jīvaṁ taṁ  sarīran’tipi, ‘aññaṁ jīvaṁ aññaṁ sarīran’tipi, ‘hoti tathāgato paraṁ maraṇā’tipi, ‘na hoti  tathāgato paraṁ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi, ‘neva  hoti na na hoti tathāgato paraṁ maraṇā’tipi
World is consistent, World is inconsitent, World has an end, World does not have an end, life form and body are the same, life form and body are different, tathāgata exists after death, tathāgata does not exist after death, tathāgata exists as well as not exist after death, neither tathāgata exists nor not exist after death. Then, he thinks that if Buddha is going to answer me to all of these then, I shall continue with him or else quit. Then, Buddha asks these interesting questions to Māluṅkya
1. Did I say come, Māluṅkyaputta, lead the spiritual life under me, and I will declare these things to you
2. Did you ever say to me, bhante, I will lead the spiritual life under the Buddha, and the Buddha will declare these things to me
Then, he gives a simile of a poisoned arrow hit badly to a person and is wriggling in pain. His friends and colleagues, relatives and kin would get a field surgeon to treat him. However, the person says that unless he knows whether the man who wounded me was an aristocrat, a brahmin, a merchant, or a worker. I won’t pull out this arrow as long as I don’t know the following things about the man who wounded me: his name and clan. whether he’s tall, short, or medium, whether his skin is black, brown, or tawny, and what village, town, or city he comes from. I won’t pull out this arrow as long as I don’t know whether the bow that wounded me is made of wood or cane, whether the bow-string is made of swallow-wort fibre, sunn hemp fibre, sinew, sanseveria fibre, or spurge fibre, whether the shaft is made from a bush or a plantation tree, whether the shaft was fitted with feathers from a vulture, a heron, a hawk, a peacock, or a stork, whether the shaft was bound with sinews of a cow, a buffalo, a swamp deer, or a gibbon, and whether the arrowhead was spiked, razor-tipped, barbed, made of iron or a calf’s tooth, or lancet-shaped.
That man would still not have learned these things, and meanwhile he would die. In the same way, all these questions lead to more suffering and nothing else. When there is the view that the cosmos is eternal or that the cosmos is not eternal, there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress. And it is the defeat of these things in this very life that I advocate and hence, these questions are not important and what is important is to stop the rebirth process. Then Buddha says, I’ve not made known Māluṅkya: Na hetaṁ, mālukyaputta, atthasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na  virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya  saṁvattati. He then concludes that Buddha teachings is just these four noble truth as they lead to ādibrahmacariyakaṁ  nibbidāya 
virāgāya nirodhāya  upasamāya abhiññāya sambodhāya nibbānāya  saṁvattati

MN64 Mahāmālukyasutta: In this sutta Buddha asks the Bhikkhu’s on whether they are knowledgable of five lower fetters or saṁyojanā and Māluṅkyaputta answers that he knows it and lists out five fetters. Buddha then rebukes Māluṅkyaputta for a small baby would still have latent tendencies on these five fetters and ascetics and brahmins of other sect would refute it. Then Buddha explains – Ānanda, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons, their mind(cetasā) would be:
1. Involved with sakkāyadiṭṭhiparetena and are not aware of the escape
2. Involved with vicikicchāparetena and are not aware of the escape
3. Involved with sīlabbataparāmāsaparetena and are not aware of the escape
4. Involved with kāmarāgaparetena and are not aware of the escape
5. Involved with byāpādaparetena and are not aware of the escape
Then Buddha says, there is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice. Then, Buddha gives various simile and then explains the path. This practice is very much important for reaching Anāgami stage:
Idhānanda, bhikkhu upadhivivekā akusalānaṁ dhammānaṁ pahānā sabbaso  kāyaduṭṭhullānaṁ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi  savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
It’s when a mendicant—due to the seclusion from attachments, the giving up of unskillful qualities, and the complete settling of physical discomfort—quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ  viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato  ābādhato parato palokato suññato anattato samanupassati
They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things.
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati
etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho 
sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti
Then, Buddha expounds the same till one reaches the 7th jhana. Then Anandā asks, bhante, if this is the path and the practice for giving up the five lower fetters, how come some bhikkhu’s here are released in cetovimutti while others are released by paññāvimutti(wisdom)?
Buddha answers: In that case, I say it is the diversity of their faculties
(Ettha kho panesāhaṁ, ānanda, indriyavemattataṁ vadāmī”ti)

MN65 Bhaddālisutta: Buddha addresses the bhikkhu’s that he partakes food one sitting per day and due to that he finds that he is healthy and well, nimble, strong, and living comfortably. You too should eat your food in one sitting per day.
Then, Bhaddāli said to Buddha that he cannot eat one sitting per day since he feels remorse and repented. For that. Buddha says that why don’t you eat where you are provided with and bring back the balance to eat later. In this way too, the sustenance can happen. Since this rule was placed by the Buddha to the Sańgha, Bhaddāli was asked to leave and for three months, he did not show his face to the Buddha or the Saṅgha. Then, some bhikkhu’s asks Bhaddāli to meet Buddha and ask for forgiveness which he does. Then Buddha explains all about the jhanā’s, four noble truth, the knowledge one gets and how one should follow the teachings which then brings in sense to Bhaddāli. He also explains on why the teachings and dhamma diminish and how dhamma and teachings reach the peak. He explains on why training rules are framed, why it is required. When the Saṅgha has corruptions coming up, there is a need for training rules and even more stricter rules when it even more deteriorates. He then explains on how a horse trainer tames and trains the horse which is not used to many things, but able to learn and perform the way it should be, similarly, bhikkhu’s who have not got the rules and regulations, knowledge on how to comprehend etc., need to be trained effectively to make them fully established in dhamma as that horse which is now an independent and adept one knowing what should be done and what should not be done. There are ten training rules for the horse and same is for the bhikkhu’s starting with sammādiṭṭhi to sammāvimutti.

MN66 Laṭukikopamasutta: The sutta starts with discussion between Buddha and Udāyī on eating one time in a day and not eating in the night and how difficult it was to practice and considering the faith and dedication in Buddha, Dhamma and Sangha, how it was achieved, Udāyī also explains on the situations where roaming in the night for food was such a dangerous experience like bhikku’s falling in sewer, tripping off the cliff or in crevasse, or collided with a thorn bush, or collided with a sleeping cow, or encountered youths escaping a crime or on their way to commit one, or were invited by a female to commit a lewd act.
Also, he says that one time due to strike of lightning, one woman jumped and got frightened by seeing the bhikku who had come for alms food considering him to be a pisāca. Another time, in a household, mother and father had died and he had gone there for alms, and they spit anger on him since he had come at the wrong time. He then gives simile of Quail or Lavakka (in Kannada and other Indian languages)
He then says Udāyī, these four people are found in the world.
1. Take a certain person practicing to give up and let go of attachments. As they do so, memories and thoughts connected with attachments beset them. They tolerate them and don’t give them up, get rid of them, eliminate them, and obliterate them. I call this person ‘fettered’, not ‘detached’
2. In the second case, they don’t tolerate them, but give them up, get rid of them, eliminate them, and obliterate them. I call this person ‘fettered’, not ‘detached’
3. In the third case, often they lose mindfulness, and memories and thoughts connected with attachments beset them. Their mindfulness is slow to come up, but they quickly give up, get rid of, eliminate, and obliterate those thoughts. I also call this person ‘fettered’, not ‘detached’
4. Take another person who, understanding that attachment is the root of suffering. is freed with the ending of attachments. I call this person ‘detached’, not ‘fettered’
Then, Buddha explains on the five sensual stimulation with their respective object which has six types. iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, ordinary, ignoble pleasure. Such pleasure should not be cultivated or developed, but should be feared, I say. Then, he explains on the jhānas and how to go beyond it which is an interesting one as every attainment has iñjita which means disturbance, shaking, trembling, moved. So, Udāyī, I even recommend giving up the dimension of neither perception nor non-perception. Only then, these fetters are crossed and nothing more remains.

MN67 Cātumasutta: In this sutta, around 500 monks along with Sāriputta and Moggallāna arrive at Cātumā to meet Buddha. Then, many of the monks make tremendous sound and Buddha inquires what is happening around there. Due to the sounds which these bhikku’s did, Buddha dismisses all of them and asks them to leave immediately and they do so. As these monks go around the place, Sakyans look at these monks and then say that we shall try to make Buddha take back monks into Sańgha and explain to Buddha on why he should welcome back the Sańgha which has been dismissed. Then, Brahmā Sahampati does the same request to Buddha and thus the Sakyans of Cātumā and Brahmā Sahampati were able to restore the Buddha’s confidence with the similes of the seedlings and the calf.
Then Buddha asks Sāriputta, on what he thought when the Sańgha was dismissed. And Sāriputta says that the Buddha has dismissed the bhikkhu Saṅgha and now he will remain passive, dwelling in blissful meditation in the present life, and so will we. Then, Buddha warns Sāriputta not to say like that. Then, he asks Moggallāna on what he thinks and Moggallāna says that now Buddha will remain passive, dwelling in blissful meditation in the present life, Ven. Sāriputta and I shall lead the mendicant Saṅgha. Then Buddha utters Sadhu ! Sadhu ! Sadhu and says for either I should lead the bhikkhu’s Saṅgha, or else Sāriputta and Moggallāna.
Then, he addresses Bhikku’s as under:
When you go into the water you should anticipate four dangers:
The dangers of waves, marsh crocodiles, whirlpools, and gharials
In the same way, a gentleman who goes forth from the lay life to homelessness in this teaching and training should anticipate four dangers.
1. And what, bhikku’s, is the danger of waves?
Their spiritual companions would ask You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes. However, bhikkhu’s start to think that formerly we used to advise and instruct others and now these other bhikkhu’s are doing it which is not acceptable and hence, they resign from the training and lead a lesser life due to danger of waves. Danger of waves’ is a term for anger and distress

2. And what, mendicants, is the danger of marsh crocodiles?
The spiritual companions would say – You may eat, consume, taste, and drink these things, but not those. You may eat what’s allowable, but not what’s unallowable. You may eat at the right time, but not at the wrong time. Formerly, as laypeople, we used to eat, consume, taste, and drink what we wanted, not what we didn’t want. We ate and drank both allowable and unallowable things, at the right time and the wrong time. And these faithful householders give us delicious fresh and cooked foods at the wrong time of day. But these bhikkhu’s imagine they can stop us from having them. They resign the training and return to a lesser life and is known as leaving the spiritual life due to danger of marsh crocodiles. Danger of marsh crocodiles’ is a term for binge eating.

3. And what, mendicants, is the danger of whirlpools?
When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. They start to think – Formerly, as laypeople, we amused ourselves, supplied and provided with the five kinds of sensual stimulation. And it’s true that my family is wealthy and I can both enjoy my wealth and make merit. They then come out of their training and take lesser life. This is understood to be danger of whirlpools. Danger of whirlpools’ is a term for the five kinds of sensual stimulation

4. And what, mendicants, is the danger of gharials?
When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There they see a female scantily clad, with revealing clothes and their eyes pass all across the body and lust fills their heart and so they resign the training and return to a lesser life. This is called one who resigns the training and returns to a lesser life because they’re afraid of the danger of gharials. Danger of gharials’ is a term for females

These are the four dangers that a gentleman who goes forth from the lay life to homelessness in this teaching and training should anticipate.

MN 68 Naḷakapānasutta: In this sutta, Buddha asks this question to the bhikkhu’s – those gentlemen who have gone forth from the lay life to homelessness out of faith in me—I trust they’re satisfied with the spiritual life?
Since everyone remains silent, he asks Ven.Anuruddha on the same question and Anuruddha explains exactly how should one know for oneself why he has joined the Buddha, Dhamma and Sangha (to end the suffering of birth, decay, disease and death) which leads to lamentation, grief, sadness, mental pain, bodily pain and despair. Then, Anuruddha explains the entire dhamma including jhānas which are better than sensual and how it leads to extinguishment of defilements.

MN69 Goliyānisutta: This sutta talks about how one should behave in terms of training whether from the same group or coming from outside. He should not be a strict and adept practitioner and Sāriputta explains 18 kind of behaviour which is accepted and which are not accepted.

MN70 Kīṭāgirisutta: In this sutta, Buddha explains bhikkhu’s on why he would not eat at night and due to that he would find that himself healthy and well, nimble, strong, and living comfortably and motivates all the bhikkhu’s to do the same. Now at that time the mendicants who followed Assaji and Punabbasuka were residing at Kīṭāgiri. These bhikkhu’s inform that we eat in the evening, the morning, and at the wrong time of day and are healthy and well, nimble, strong, and living comfortably. Why should we give up what is visible in the present to chase after what takes effect over time. Then, Buddha summons them and gives them complete detail on why and how one should behave and develop mindfulness.
Haven’t you known me to teach the Dhamma like this: ‘When someone feels this kind of pleasant feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow. When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow. When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow. Since I’ve seen and understood for myself, have proclaimed it in that way. He explains for pleasant, painful and neutral feelings on what is skilful and what is not. Then he says that there are certain bhikkhu’s who have to work with diligence and there are certain bhikkhu’s who need not work with diligence.
I say that mendicants don’t have work to do with diligence if they are perfected, with defilements ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and become rightly freed through enlightenment, if not, they have workout with diligence. The most important aspect of this sutta is about SEVEN kind of individuals who are found:
One freed both ways, one freed by wisdom, a personal witness, one attained to view, one freed by faith, a follower of the teachings, and a follower by faith and he explains each one of them in detail.

MN71 Tevijjavacchasutta: Buddha explains  Vacchagotta on tevijja – The ascetic Gotama has the three knowledges.’ Answering like this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism
1. For, Vaccha, whenever I want, I recollect my many kinds of past lives.
2. And whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds.
3. And I have realized the undefiled cetovimutti and freedom by wisdom in this very life. I live having realized it with my own insight due to the ending of defilements.
Then comes some interesting questions from Vacca
1. Master Gotama, are there any laypeople who, without giving up the fetter of lay life, make an end of suffering when the body breaks up? Ans: NO
2. But are there any laypeople who, without giving up the fetter of lay life, go to heaven when the body breaks up?
Ans: There’s not just one hundred laypeople, Vaccha, or two or three or four or five hundred, but many more than that who, without giving up the fetter of lay life, go to heaven when the body breaks up.
3. Master Gotama, are there any Ājīvaka ascetics who make an end of suffering when the body breaks up? Ans: NO
4. But are there any Ājīvaka ascetics who go to heaven when the body breaks up?
Ans: Vaccha, when I recollect the past ninety-one eons, I can’t find any Ājīvaka ascetics who have gone to heaven, except one and he taught the efficacy of deeds and action. In that case, Master Gotama, the religious sects tenets are empty even of the chance to go to heaven. Yes, Vaccha, the religious sects are empty even of the chance to go to heaven.

MN72 Aggivacchasutta: In this sutta, Vaccagotta puts in the usual questions what ascetics and brahmins of other sect put regarding the world, body and life form & tathagata. Buddha them expounds to Vaccagotta on how to understand it through simile of fire. Vacca asks – Seeing what drawback do you avoid all these convictions?
Each of these ten convictions is the thicket of views, the desert of views, the trick of views, the evasiveness of views, the fetter of views. They’re beset with anguish, distress, and fever. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
As far as tathagata goes, he has seen with wisdom – Such is form, such is the origin of form, such is the ending of form ; Such is feeling, such is the origin of feeling, such is the ending of feeling; Such is perception, such is the origin of perception, such is the ending of perception; Such are preparations, such is the origin of preparations, such is the ending of preparations; Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.
That’s why the Realized One is freed with the ending, fading away, cessation, giving up, and letting go of all identifying, all worries, and all ego, possessiveness, or underlying tendency to conceit, I say. Then, Vacca asks Buddha about “birth/rebirth” and gets lost in it. Buddha then says that his confusion is valid and explains through a simile.
What do you think, Vaccha? Suppose a fire was burning in front of you. Would you know: This fire is burning in front of me’? Yes, I would, Master Gotama

But Vaccha, suppose they were to ask you: this fire burning in front of you: what does it depend on to burn?’ How would you answer? I would answer like this: This fire burning in front of me burns in dependence on grass and logs as fuel

Suppose that fire burning in front of you was extinguished. Would you know: This fire in front of me is extinguished’?Yes, I would, Master Gotama

But Vaccha, suppose they were to ask you: This fire in front of you that is extinguished: in what direction did it go— east, south, west, or north?’ How would you answer? It doesn’t apply, Master Gotama. The fire depended on grass and logs as fuel. When that runs out, and no more fuel is added, the fire is reckoned to have become extinguished due to lack of fuel.
In the same way, Vaccha, any form by which a Realized One might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. A Realized One is freed from reckoning in terms of form. They’re deep, immeasurable, and hard to fathom. They’re reborn’, ‘they’re not reborn’, ‘they’re both reborn and not reborn’, ‘they’re neither reborn nor not reborn’—none of these apply
Same holds good with feelings, perceptions, preparations and consciousness.

MN 73 Mahāvacchasutta: In this sutta, after agreeing to Buddha Dhamma, Vacca asks him to teach what is skilful and what is not skilful and Buddha explains to him about it.
Greed is unskillful, contentment is skillful.“Lobho kho, vaccha, akusalaṁ, alobho kusalaṁ;
Hate is unskillful, love is skillful.doso kho, vaccha, akusalaṁ, adoso kusalaṁ;
Delusion is unskillful, understanding is skillful. Moho kho vacca  akusalaṁ, amoho kusalaṁ.
So there are these three unskillful things and three that are skillful.
Iti kho, vaccha, ime tayo dhammā akusalā, tayo dhammā kusalā.
Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view: these things are unskillful.
Pāṇātipāto kho, vaccha, akusalaṁ, pāṇātipātā veramaṇī kusalaṁ;
Refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, kind-heartedness, and right view: these things are skillful.
adinnādānaṁ kho, vaccha, akusalaṁ, adinnādānā veramaṇī kusalaṁ;
kāmesumicchācāro kho, vaccha, akusalaṁ, kāmesumicchācārā veramaṇī kusalaṁ;
musāvādo kho, vaccha, akusalaṁ, musāvādā veramaṇī kusalaṁ;
pisuṇā vācā kho, vaccha, akusalaṁ, pisuṇāya vācāya veramaṇī kusalaṁ;
pharusā vācā kho, vaccha, akusalaṁ, pharusāya vācāya veramaṇī kusalaṁ;
samphappalāpo kho, vaccha, akusalaṁ, samphappalāpā veramaṇī kusalaṁ;
abhijjhā kho, vaccha, akusalaṁ, anabhijjhā kusalaṁ;
byāpādo kho, vaccha, akusalaṁ, abyāpādo kusalaṁ;
micchādiṭṭhi kho, vaccha, akusalaṁ sammādiṭṭhi kusalaṁ.
So there are these ten unskillful things and ten that are skillful.
Iti kho, vaccha, ime dasa dhammā akusalā, dasa dhammā kusalā.

Then Vacca asks on whether there are monks and nun’s who have realised by ending defilement and Buddha says there are many hundreds who have ended the journey by clearing out the defilements.

is there even a single layman and lay woman disciple of Master Gotama—white-clothed and celibate—who, with the ending of the five lower fetters, is reborn spontaneously, to be extinguished there, not liable to return from that world?

is there even a single layman and lay woman disciple of Master Gotama—white-clothed, enjoying sensual pleasures, following instructions, and responding to advice—who has gone beyond doubt, got rid of indecision, and lives self-assured and independent of others regarding the Teacher’s instruction?
Then, he gets convinced about it and starts working towards his liberation from samsāra by looking at so many people who have got rid of their defilements either the five lower fetters or the three lower fetters or completely released after leaving lay life. Then, he get ordained into Buddha, Dhamma & Sangha.
Not long after his ordination, a fortnight later, Venerable Vacchagotta went to the Buddha, bowed, sat down to one side, and said to him, Sir, I’ve reached as far as possible with the knowledge and understanding of a trainee, please teach me further. Well then, Vaccha, further develop two things: serenity and discernment. (samathañca vipassanañca). When this gets developed, one can have many psychic powers developed in each and every case and every time.
He explains 6 kinds of power which one gets through it.

MN74 Dīghanakhasutta: This sutta is about wanderer Dighanakha and his meeting with Buddha and discussing his doctrine that he believes in “nothing” and Buddha explains that there are ascetics and brahmins who believe in “everything” and there are ascetics and brahmins who believe in something while reject other things. In either of the case, there would be disputes and quarrel since one sticks to either of the view and it goes round and round with no respite as none can win or lose that argument. Then Buddha goes on to explain to Dighanakha about  this body being physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. You should see it as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Ayaṁ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato  anattato samanupassitabbo.
Doing so, you’ll give up desire, affection, and subservience to the body.
There are these three feelings: – pleasant, painful and neutral. When one is there, another two cannot be experienced.
Pleasant, painful, and neutral feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Sukhāpi/dukhāpi / adukkhasukhapi kho, aggivessana, vedanā aniccā sankhatā
 paṭiccasamuppannā  khayadhammā vayadhammā virāgadhammā nirodhadhammā;
A bhikkhu whose mind is freed like this doesn’t side with anyone or dispute with anyone. They speak the language of the world without misapprehending it.”

MN75 Māgaṇḍiyasutta: This sutta is disucssion between wanderer Māgaṇḍiya and Buddha. Bhāradvāja would have arranged a seat for Buddha to arrive when Māgaṇḍiya meeting Bhāradvāja asking him why he has setup a seat for a person who teaches “bhūti-hanaka vuddhi-nāsaka” how to destroy living or living being. Then he says that even if Buddha were to stand near him, he would tell that in his face that he is “life destroyer” since that is what his teaching is. Then, Māgaṇḍiya meets up with Buddha and Buddha starts his discourse.
Māgaṇḍiya, the eye likes sights, it loves them and enjoys them. That’s been tamed, guarded, protected and restrained by the Realized One, and he teaches Dhamma for its restraint. Is that what you were referring to when you called me a life-destroyer? And the same he asks about the remaining 5 senses. Then he explains about his earlier state before awakening and how he was able to guard the senses and look at the drawbacks. Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside.
That person was affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, their sense faculties were impaired. So even though the fire was actually painful to touch, they had a distorted perception that it was pleasant. In the same way, sensual pleasures of the past, future, and present are painful to touch, fiercely burning and scorching.
These sentient beings who are not free from sensual pleasures—being consumed by craving for sensual pleasures, burning with passion for sensual pleasures—have impaired sense faculties. So even though sensual pleasures are actually painful to touch, they have a distorted perception that they are pleasant.

Then, Buddha utters this gatha:
Health is the ultimate blessing;“Ārogyaparamā lābhā,
extinguishment, the ultimate happiness. nibbānaṁ paramaṁ sukhaṁ;
Of paths, the ultimate is eightfold—Aṭṭhaṅgiko ca maggānaṁ,
it’s safe, and leads to the deathless.”khemaṁ amatagāminan”ti.

When he said this, Māgaṇḍiya said to him, amazing…this is what we also say.
Buddha then asks – what is that health? And what is that extinguishment?”
When he said this, Māgaṇḍiya stroked his own limbs with his hands, saying:
This is that health, Master Gotama, this is that extinguishment!
For I am now healthy and happy, and have no afflictions
Then, Buddha rebukes Māgaṇḍiya saying that the wanderers who follow other paths are blind and sightless. Not knowing health and not seeing extinguishment, they still recite this verse. However, this verse was said by previous Buddha’s and now a days it has become a ritual to say so.
But Māgaṇḍiya, this body is a disease, a boil, a dart, a misery, an affliction. Yet you say of this body: This is that health, this is that extinguishment!’
Then, Buddha teaches him how to see aryogya and how to see nibbana.
What is aryogya – that when one gives up grasping to 5 aggregates considering it as ime rogā gaṇḍā sallā
What is nibbana – coming out of craving which cuts off clinging and that cuts off existence, that cuts off birth and with that entire mass of suffering ends.

MN76: Sandakasutta This involves a discussion between the ayasma Ānanda and the wandering ascetic Sandaka. The sutta explores different types of spiritual teachers and teachings, and evaluates their validity.
Here’s a broad summary of the sutta:

The Four Unworthy Spiritual Teachers: The sutta begins with Ānanda outlining four types of spiritual teachers who are not worth following. These teachers are characterized by their teaching based on oral tradition, reasoning on the basis of questions, speculations, or simply claiming that they know and see.

The Four Worthless Types of Dhamma: Ānanda then describes four types of Dhamma (teachings) that are worthless, as they lead neither to disenchantment, dispassion, cessation, peace, higher knowledge, enlightenment, nor to Nibbāna.

The Four Worthy Types of Dhamma: Next, Ānanda describes the four types of Dhamma that are worth pursuing because they lead to Nibbāna. These Dhamma are the direct opposite of the worthless Dhamma.

The Four Types of Persons: Lastly, Ānanda describes four types of persons found in the world. This categorization is based on their understanding and realization of the Dhamma. These include: the one liberated in both ways, the one liberated by wisdom, the body witness, and the one attained to view.

The sutta concludes with Sandaka and his followers expressing satisfaction with Ānanda’s explanations, and they take refuge in the Buddha, Dhamma, and Sangha. The Sandaka Sutta emphasizes the importance of having a worthy spiritual teacher and following a worthy spiritual teaching (Dhamma) that leads towards liberation (Nibbāna).

MN77 Mahāsakuludāyisutta : In this sutta, at a certain time ago several very well-known wanderers were residing in the monastery of the wanderers in the peacocks’ feeding ground which included Annabhāra, Varadhara and Sakuludāyī who were discussing about:
kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.

Seeing Buddha coming at a distance Sakuludāyī informs the assembly to be silent as Buddha is approaching them and do not like sound and praises silence. He goes on to explain about other sect and comes to Buddha on why he has so many followers and why they are loyal, respect and venerate the Buddha.

Then, Sakuludāyī enumerates the qualities of Buddha as follows:
1. The Buddha eats little and praises eating little
2. The Buddha is content with any kind of robe, and praises such contentment.
3. The Buddha is content with any kind of almsfood, and praises such contentment.
4. The Buddha is content with any kind of lodging, and praises such contentment.
5. The Buddha is secluded, and praises seclusion

Buddha then explains to Sakuludāyī on why his followers are loyal, respect and venerate which is totally different than what Sakuludāyī had understood. They are:

1. Firstly, my disciples esteem me for the higher ethics. The ascetic Gotama is ethical. He possesses the entire spectrum of ethical conduct to the highest degree and hence they are loyal.

2. Secondly, my disciples esteem me for my excellent knowledge and vision. The ascetic Gotama only claims to know when he does in fact know and claims only what he sees, teaches based upon direct knowledge, reason and demonstration.

3. Thirdly, they appreciate my higher wisdom by knowing that the ascetic Gotama is wise and possess the entire spectrum of wisdom to the highest degree from where falling down is impossible.

4. Fourthly, my disciples come to me and ask how the noble truth of suffering applies to the suffering in which they are swamped and mired. And I provide them with a satisfying answer to their question which would be suffering, cause of suffering, relief and steps taken to get that relief.

5. Fifthly, I have explained to my disciples a practice that they use to develop the four kinds of mindfulness meditation, four sammappadhana, four iddhipāda, five pañcindriyā, five balā, sattabojjhaṅge, ariyaṁ aṭṭhaṅgikaṁ maggaṁ, aṭṭha vimokkha, aṭṭha abhibhāyatanāna, dasa kasiṇāyatanā, cattāri jhānā,
Each one of them has been detailed in this sutta.

5a. Have instructed by disciples a practice to understand this:
This body of mine is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction and this consciousness of mine is attached to it, tied to it.

5b.  I have explained to my disciples a practice that they use to create from this body another body, consisting of form, mind-made, complete in all its various parts, not deficient in any faculty.

5c. I have explained to my disciples a practice that they use to wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm

5d. I have explained to my disciples a practice that they use so that, with clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.

5e.  I have explained to my disciples a practice that they use to understand the minds of other beings and individuals, having comprehended them with their own mind.

5f.  I have explained to my disciples a practice that they use to recollect the many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

5g. I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

5h. I have explained to my disciples a practice that they use to realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

For each one of them, Buddha gives examples in order to experience for oneself and these are the FIVE reasons why Buddha’s sangha is loyal, respected and venerated.

MN78 – Samaṇamuṇḍikasutta: This sutta begins with discussion between Pañcakaṅga and Uggāhamāna wherein Uggāhamāna indicates FOUR qualities I describe them as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment. They are:
1. they do no bad deeds with their body; 2. speak no bad words; 3. think no bad thoughts; 4. and don’t earn a living by bad livelihood.
Pañcakaṅga returns back to Buddha and explains on what Uggāhamāna said. To this Buddha then explains that what Uggāhamāna said is applicable to a ‘baby’ and one who is like this would have made his mind as a baby and not surpassed it.

Then Buddha says, when an individual has ten qualities, master builder, I describe them as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment. Then, he explains about mind and how it behaves and what should be done in order to cleanse it.

MN79 – Cūḷasakuludāyisutta: This sutta starts with Buddha planning to visit some wanderers (paribbājakā) place before alms round and meets Sakuludāyī who stops whatever they were discussing and welcomes Buddha. After asking about his welfare, he says this:
Master Gotama, a few days ago someone was claiming to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking. However, when probed, that person became very annoyed and showed discontentment to an extent of becoming angry. Then I thought that only Buddha should be able to explain it.
Then, Buddha starts to explain Dhamma – idapaccayatā and Sakuludāyī refues to listen and would like to explain his tradition to Buddha and says “This is the ultimate splendor, this is the ultimate splendor”.

Buddha then inquires on what this “splendor” is and gets a reply “Sir, the ultimate splendor is the splendor compared to which no other splendor is finer”. Then, Buddha gives a smile and says that your “splendor” is something like that. Hearing to it, Sakuludāyī says that the splendor of self is like precicely cut diamond which is good from all sides. Buddha then keeps on giving references comparing it with firefly and to oil lamp, to bonfire, to morning star, to full moon, to sun and he says there are Gods. on sun or moon have no impression.

After that, Buddha asks – but Sakuludāyī, is there a world of perfect happiness? And is there a grounded path for realizing a world of perfect happiness? and Sakuludāyī explains as follows:
Sir, it’s when someone gives up killing living creatures, stealing, sexual misconduct, and lying. And they proceed having undertaken some kind of mortification. Then Sakuludāyī informs that there is unhappiness and happiness & not perfect happiness in his tradition. AFter. tha, Buddha starts to explain the entire dhamma and Sakuludāyī genuinely gets interested and wants to join the Sangha. However, his friends and wanderers stop that Sakuludāyī does not join the Sangha to become bhikkhu.

MN80 – Vekhanasasutta : The sutta starts with meeting of Vekhanasa also known as Kaccāna wherein on the similar lines of MN79 relating to spendor and happiness. Buddha gives clarity to it including sensual stimulus and informs that there is the saying: ‘From the senses comes sensual pleasure.
From sensual pleasure comes the best kind of sensual pleasure, which is said to be the best thing there. Vekhanasa, since you follow different tradition, you need to practice to see it for yourself. When this was said Vekhanasa gets angry and upset

To this Buddha informs and challenges saying let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. Practicing as instructed they will soon know and see for themselves. As they grow up and their senses mature, they’re accordingly released from those bonds. They’d know ‘I’m released,’ and there would be no more bonds.Now, Vekhanasa understands and become a disciple under Buddha.

MN81 – Ghaṭikārasutta: The sutta begins with Ānanda asking Buddha on why he smiled seeing something and to that Buddha says that he is remembering the sanctity and greatness of this place in one of his past life. To that Buddha explains that once upon a time, Ānanda, there was a market town in this spot named Vebhaliṅga. It was successful and prosperous and full of people. And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by Vebhaliṅga.
The Buddha Kassapa had as chief supporter in Vebhaliṅga a potter named Ghaṭīkāra and had a dear friend named Jotipāla, a brahmin student. No matter how many times Ghaṭīkāra called his friend to visit Buddha Kassapa, he did not do so. Finally, he succeeded in making sure that Jotipāla accepts to it. Buddha Kassapa encourages, explain the dhamma in such a way that it leads to lasting impression in both of them.

After that, Jotipāla decides to become a bhikkhu under Buddha Kassapa while Ghaṭīkāra continues to be a lay supporter due. to his parents being blind and needs to take are of their needs. The the discussion moves to King Kikī of Kāsi where he wants Buddha Kassapa to take residence in Varanasi and he does not due to Ghaṭīkāra being his chief lay supporter. Buddha Kassapa then explains to King Kikī of Kāsi the greatness of Ghaṭīkāra and the king sends cart loads of rice and other essential items to Ghaṭīkāra.
Then, Buddha says that Jotipāla is nothing but myself in that life.

MN82 – Raṭṭhapālasutta: This Sutta begins with Buddha wandering in the land of the Kurus together with a large Saṅgha of mendicants when he arrived at a town of the Kurus named Thullakoṭṭhita. In that, Raṭṭhapāla was listening to discourse and understands that maintaining the lay life is very hard and not free from perils and hence would like to ordain under Buddha.
However, Buddha requests Raṭṭhapāla to take permission from his parents. However, his parents are not keen about giving permission to Raṭṭhapāla for ordaining. After much of coaxing and threatening, they accept to his wishes and say that he needs to be visiting his parents.
Then āyasmā Raṭṭhapāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
After that, āyasmā Raṭṭhapāla gets permission from Buddha to see his parents and traveling stage by stage, he arrived at Thullakoṭṭhika where he stayed in King Koravya’s deer range. Some funny incidents happen at his home and after having food served by his father, he leaves home to stay at King Koravya’s deer range. Before leaving, he receives a very meaningful gatha and one needs to reflect upon it again and again.
Then King Koravya meets Raṭṭhapāla and informs about four decay as under:
Master Raṭṭhapāla, there are these four kinds of decay. Because of these, some people shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Decay due to old age, decay due to sickness, decay of wealth, and decay of relatives.

For that Raṭṭhapāla informs that the Blessed One who knows and sees, the perfected one, the fully awakened Buddha has taught these four summaries of the teaching for recitation. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness.
1. The world is unstable and swept away. – What was possible earlier is gone
2. The world has no shelter and no savior – Pain cannot be transferred to anyone
3. The world has no owner—you must leave it all behind and pass on – Everything is taken over and nothing remains for long time
4. The world is wanting, insatiable, the slave of craving – No one would be happy with what they have and they keep on carving for more and more.
Then, he again recites a gatha explaining somre important aspects of dhamma and an important sutta indeed.

MN83 Maghadevasutta: This sutta begins with Ānanda and Buddha speaking about glory of Mithilā and about Makhādeva who was just and practiced all that needs to be practiced which would help him to establish in the Brahma realm.

Then Buddha explains about how others who came followed exactly the same as Makhādeva and then finally, one of them broke what was followed and ending that tradition of reaching back to Brahma realm of existence. He then says that in his past life he was Makhādeva and says to Ānanda like this:
Taṁ kho panānanda, kalyāṇaṁ vattaṁ na nibbidāya na virāgāya na nirodhāya na  upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva  brahmalokūpapattiyā
He then explains that the path he has found now would lead to nibbidā and hence extinguished right here. Thus, he asks Ānanda to workout without heedlessness and watch with due diligence on what should be done and what should not be done.

MN84 Madhurasutta: This sutta is discussion between Mahākaccāna and King Avantiputta wherein the king puts questions of what Brahmins say.
1. Only brahmins are the best caste; other castes are inferior
2. Only brahmins are the light caste; other castes are dark
3. Only brahmins are purified, not others
4. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā
To this Mahākaccāna says that Brahmins are just saying it without understanding and seems like a propaganda without validity. He then goes on to give various examples to prove that all castes are equal and cannot be termed as superior or inferior.. He also gives example using sila and if someone is not following sila would be born in bad place and those who follow it would be born in good place and nothing to do with caste or class comparision. With this, the king gets convinced and becomes a disciple under Mahākaccāna.

MN85 Bodhirājakumārasutta: A very nice sutta which explains on how Buddha struggled through his awakening and liberating moments to Prince Bodhi on his meeting of Alara Kalama and Uddaka Ramaputta, why he left them to search the correct path, then is meeting with his five friends who were following rigorous asceticism, his meeting with Ājīvaka ascetic Upaka whom he meets while returning from Bodhgaya to Gayā. Then Bodhirājakumāra asks this question – Sir, when a mendicant has the Realized One as trainer, how long would it take for them to realize the supreme end of the spiritual path in this very life?” Then Buddha replies to him and says. that if these “FIVE” factors are undertaken, then he can get released in this life itself.

MN86 Aṅgulimālasutta: A fantastic sutta which explains how Buddha tamed Aṅgulimāla whose name was actually “ahimsaka” and how he worked hard to reach Arahat in this life itself. This shows if the necessary factors are present, then one can get released in this life itself no matter how much bad deeds had filled the citta, but can be cleared when one comes to the path.

MN87 Piyajātikasutta: This sutta starts with a householder losing his only child and is always wailing and cannot come out of grief. In order to find a solution, he visits Buddha and gets a reply that “our loved ones are the source of pain, sorrow, lamentation, grief. and despair”. Disagreeing with Buddha, he meets gamblers who says that “our loved ones are the source of happiness and not unhappinness”. This matter reaches King Pasenadi court where queen Mallikā agrees with what Buddha says. However, the king is very disappointed to note that Buddha’s disciple, Mallikā agrees with everything the teacher says without discussion or argument.

Then, Buddha explains in detail why our loved ones are source of unhappiness, which Mallikā explains to the king who then understands. the deeper meaning of this brief passage and pays homage to Buddha.

MN88 Bāhitikasutta: In this sutta, King Pasenadi puts questions to Ānanda on what are the unskill qualities which are condemned by wise and Brahmins and Ānanda informs about unskillful behaviour by way of body, speech and mind which are hurtful to oneself and others which then causes “dukkha” in oneself and others. these are the one’s a person with proper reflection should let go of. Then he explains of bodily, verbal and mental behaviours that brings in pleasing experience for oneself and also for others which has to be developed in order to be called as a “noble person” in Buddha sasane or dispensation.

MN89 Dhammacetiyasutta: This sutta is discussion between King Pasenadi and Buddha wherein King Pasenadi explains to Buddha how this teachings is superior and how he feels about it and how the teaching helps in getting rid of suffering and shows his devotion and appreciation for the Buddha. Buddha acknowledges what the king is saying and names this sutta as “dhammacetiyā” which means veneration of dhamma.

MN90 Kaṇṇakatthalasutta: A very nice sutta between Buddha and Pasenadi wherein the king wants to know the FOUR classes of humans, He then asks about the lives to come and how one should understand about it. Buddha then explains about the FIVE factors that helps in meditation which are as follows:

1. That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed
2. They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
3. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.
4. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
5. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Then the king talks about differences and similarities between these classes of khattiyā, brāhmaṇā, vessā, suddā. and Buddha provides satisfactory answer. Then, they discuss about the Gods and Brahma and how that works.

MN91 Brahmāyusutta: In this sutta, the Brahmin senior Brahmāyu who is master of the three vedas along with the grammar and other requisite sends his disciple Uttara who studies 32 parts of the great man or well accomplished and explains to Brahmāyu in detail on what he sees during seven months of following Buddha. Then, he gest opportunity to meet Buddha and Buddha gives him a detailed exposition of dhamma which then makes Brahmāyu to attain Anāgami.

MN92 Selasutta: An extraordinary sutta which is between Keṇiyo jaṭilo and Buddha who requests Buddha to partake dinner at his residence and after thrice requesting accepts. to it. Then Sela a Brahmin approaches Keṇiyo jaṭilo to find out in whose honour so much of food is getting prepared? After coming to know that it is Buddha who has come here, he decides to meet Buddha along with his 300 students. When he meets Buddha, is able to find 30 parts of the body that shows ” mahāpurisalakkhaṇā or noble descendent” and Buddha through his psychic powers, makes him sees the other two of them which proves that indeed he is having mahāpurisalakkhaṇā
To this, Sela utters a gatha which is really marvelous and Buddha adds to it which then makes Sela to become disciple of Buddha and his students also join the Buddha. After that, Keṇiyo jaṭilo arranges for food for the entire assembly and Buddha utters the below verses of appreciation.

“Aggihuttamukhā yaññā,
sāvittī chandaso mukhaṁ;
Rājā mukhaṁ manussānaṁ,
nadīnaṁ sāgaro mukhaṁ.

Nakkhattānaṁ mukhaṁ cando,
ādicco tapataṁ mukhaṁ;
Puññaṁ ākaṅkhamānānaṁ,
saṅgho ve yajataṁ mukhan”ti

After Keṇiyo jaṭilo leaves, Sela along with his disciples diligently practices and reaches the other shore and utters a beautiful gatha in praise of Buddha.

MN93 Assalāyanasutta: The sutta begins with a set of Brahmins convincing Assalāyana to take on Buddha in a debate and defeat him . While Assalāyana refues to do it, they ultimately convinces him to go with a strong followers of Brahmins and have a debate. Assalāyana then asks this question to Buddha.

brāhmaṇā, bho gotama, evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇova sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Idha bhavaṁ gotamo kimāhā”ti?
Then, Buddha questions Assalāyana on one can see that Brahmin women menstruating as other classes, giving birth through vagina and breast feeding their new borns and yet you say otherwise. Then, he asks Assalāyana whether Brahmin’s are exempt from being born in wrong destinations when they perform immoral or bad deeds that will take them to danger zone and to that Assalāyana says that no class is spared in that way. A person who does good deeds would be reborn in good existence and bad deeds would take to the danger zone. Buddha also asks Assalāyana whether only Brahmins can only bath and no on ther class can take a bath in river and clean their body and to that Assalāyana says that any class can take bath in a river.
Then Buddha goes on to narrate this story.
Once upon a time, Assalāyana, seven brahmin seers settled in leaf huts in a wilderness region. They had the following harmful misconception:

Only brahmins are the best caste; other castes are inferior.
Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others
Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā
Then, asito devalo isi heard this and questions these Brahmin’s and they get stumped, perpelexed and cannot answer to even one question of it. Thus, Buddha says to Assalāyana on what is your reply to it. Accepting that he does not know, Assalāyana becomes a disciple of Buddha.

MN94 – Ghoṭamukhasutta: The stage is set after parinibbana of Buddha and this sutta begins with discussion with brahmin Ghoṭamukha along with Venerable Udena where Ghoṭamukha is of the opinion that there is no use of ascetic life and having a principle living – natthi dhammiko paribbajo. To this Ven. Udena explains to him on FOUR kind of people who is found in this world

1. One person mortifies themselves, committed to the practice of mortifying themselves.
Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.

2. One person mortifies others, committed to the practice of mortifying others.
Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyoga manuyutto.

3. One person mortifies themselves and others, committed to the practice of mortifying themselves and others.
Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

4. One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.
Idha pana, brāhmaṇa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.
They live without wishes in the present life, extinguished, cooled, experiencing bliss, with self become divine.
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.

He then explains in detail on why being an ascetic is advantageous including the sila that is required to be met, establishing of samādhi and how pañña comes to be. After this, Ghoṭamukha becomes disciple of Ven.Udena and joins the Sangha by building a place to stay for the Sangha.

MN95 – Caṅkīsutta: At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Opāsāda. Cankī after hearing from Opāsāda that he is going to see Gotama, wants to also go and meet him. Many of the brahmins who heard that Cankī is going to meet Buddha, they explain to him on why he should not go there and after debates, Cankī convinces them on why he should go and meet the Buddha.

Later on, Kāpaṭika wanted to ask certain questions and Buddha knowing his mind, gave an opportunity to Kāpaṭika to open up. which then turns into a Q&A session on how one should understand – Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti
Then, the discussion enables a complete exposition until release wherein Kāpaṭika also known as Bhāradvāja joins the Sangha.