An Annotated Translation of Suttanipāta

The Suttanipata is one of the oldest collections within the Pali Canon, containing
valuable teachings attributed to the Buddha himself and His disciples. The main object of this
annotated translation is to contribute an annotated translation to preserving and making
accessible an important part of Buddhist literature with translating the text for scholars,
practitioners, and future generations.
The text is written in Pali, which may present a barrier for many readers who are not
familiar with this language or Buddhist terminology. Translating it into English provides a
means for a wider audience to engage with these profound teachings and gain insight into
early Buddhist thought. The text contains deep philosophical concepts and teachings that
require careful analysis and interpretation to fully appreciate their meaning. By providing
word-for-word translations along with commentarial analysis, this translation will offer
readers a more nuanced understanding of the text's context, symbolism, historical
background, and doctrinal implications.
Translating the Suttanipāta allows for comparative studies between different
translations as well as cross-referencing with other texts within the Pali Canon or other
Buddhist scriptures in different languages (e.g., Sanskrit). This can lead to enhanced
understanding by identifying similarities or differences in interpretations across various
traditions.
This annotated translation can serve as an important resource for scholars studying
early Buddhism, Pali language studies, comparative religion, philosophy ,and related fields .
It provides them access to primary textual material alongside your detailed analysis that can
inform their research on topics such as ethics,mindfulness,human nature,and meditation
practices found within these discourses
The text provides valuable insights into the religious and social landscape during the
6th Century, when Buddhism was emerging as a distinct philosophical and spiritual
tradition. Scholars are of the opinion that the Aṭṭhakavagga of the text is especially full of
such philosophical teachings.1Translating this text with annotations allows readers to
understand how Buddhist teachings were shaped by and responded to other religious
traditions prevalent at that time. The Suttanipata contains dialogues between the Buddha
and individuals from diverse religious backgrounds, such as Brahmins, ascetics, wanderers,
and skeptics. By translating these discourses with annotations, readers gain a deeper
understanding of how early Buddhism engaged with other religious perspectives, facilitating
comparative study between different belief systems.
The Suttanipāta is mainly focused the spiritual mind of people and most profound
and meaningful discourses are available. The Discourses in text have been delivered by the
Buddha and divers responsible Disciples in the Order. This text is rich in indigenous
philosophical concepts by the Buddha. The text contain very old discussion of the Buddha’s
teaching. Especially, the Khaggavisāṇa Sutta2 of the Uraga Vagga and the Suttas of the
Aṭṭhaka and Pārāyaṇa Vaggas are believed to be oldest portion of the text.3 With

1 P.D.Premasiri, The Philosophy of Aṭṭhakavagga, (BPS, Kandy, Online Publication, 2008), P.

1-2
2 Sn 35-75
3 K.N. Jayawikrama, A Critical Analaysis of Suttanipata, (Buddhist Studies Review, Vol.1.3.
Journal of the UK Association for Buddist Studies, 1976), P 136
concerning the translation of Chinese and Tibet, before changing into the present form, the
Aṭṭhaka and Pārāyaṇa Vaggas seemed to be appeared as two different sections. Such idea can
be drown from the inclusion of some points from this text in other text of Suttantapiṭakana
and from ancient linguistic features. The writings of Theravādinas and other sectarians
indicate that even during the Buddha’s life time, some monks have taken the points of
dhamma discussions contained in this text as advantages to their lives. It is mentioned in the
Mahāvaggapāli of Vinaya Piṭaka as follows; āyasmā soṇo sabbān’ eva aṭṭhakavaggāni
sarena abhāsi.4 An attendant of Ven. Mahākaccāna, Ven. Soṇa has recited nicely entire
discourses of the Aṭṭhakavagga. The event should be taken place at least twenty years after
Siddhattha’s attainment of the Buddhahood. According to above story, it seems that the most
of discourses of Suttanipāta have been explored by the Buddha. However, it doesn’t indicate
how many discourses were consisted in the Aṭṭhakavagga by that time. However, according
to the state in Udānapāli, āyasmā soṇo bhagavato paṭissutvā soḷasa-aṭṭhakavaggikāni
sabbān’ eva sareṇa abhaṇi it can proof that sixteen discourse were consisted in this vagga.
The Attadaṇḍa Sutta5 of the Vagga has been delivered by the Buddha in order to settle the
conflict between Sākyan and Koliyas. The suttas, Purābheda6, Kalahavivāda7, Cūlavyūha8,
Mahāvyūha9, Tuvaṭaka10 were delivered by the Buddha within first twenty years after
attaining the Great Enlightenment. This shows that these discourses were an instructive
work memorized by the disciples during the lifetime of the Buddha. Also, the Hāliddikāni
Sutta11 of Samyutta Nikāya reveals how some people asked the Buddha again because some
dhamma matters had very deep meaning.
Okaṃ pahāya aniketasārī
Gāme akubbaṃ muni satthavāni,
Kāmehi ritto apurekkharāno
Kathaṃ na viggayha janena kayirā"ti.
Imassa nu kho bhante, bhagavatā saṅkhittena bhāsitassa kathaṃ vitthārena attho
daṭṭhabboti? Rūpadhātu kho gahapati, viññāṇassa oko. Rūpadhāturāgavinibaddhañca pana
viññāṇaṃ okasārīti vuccati. Vedanādhātu kho gahapati viññāṇassa oko, vedanādhāturāga-
vinibaddhañca pana viññāṇaṃ okasārīti vuccati. saññādhātu kho gahapati, viññāṇassa oko,
saññādhāturāgavinibaddhañca pana viññāṇaṃ okasārī'ti vuccati. Saṃkhāradhātu kho
gahapati, viññāṇassa oko. Saṃkhāradhāturāgavinibaddhañca pana viññāṇaṃ okasārīti
vuccati. Evaṃ kho gahapati, okasārī hoti.
It can also be considered as a text that provides commentary on unspoken issues from
contemporary religious philosophies. This is well-confirmed by the compilation of
Niddesapāli 12by Venerable Sāriputta with illustrating such philosophical concept of this

4 Vin I 180
5 Sn 935-954
6 Sn 847-861
7 Sn 862-877
8 Sn 878-894
9 Sn 895-914
10 Sn 915-934
11 S iii 9
12 Cullaniddesa, ed, W. Stede (London: PTS, 1998)

Mahāniddesa Part I & II, ed, L De LA Vallee Dunssin and E.J.Thomas, (London: PTS, 1978)
text. Through Niddesapāli, the philosophical concepts of the Suttanipāta are detailed,
especially related to Aṭṭhakavagga, Pārāyanavagga and Khaggavisāṇa Sutta. As such, the
above Vaggas may have existed as separate works before this text was considered as one
collection of the five groups. The Aṭṭhakavagga is also mentioned in some other texts of Pāli
Tipiṭaka and commentaries. In Mahāvagga of Vinyapiṭaka mentions that Ven.
Soṇakuṭikaṇṇa has recited the complete discourses of Aṭṭhakavagga in a sweet tone. The
similar story can be found in Dhammapadaṭṭhakathā,13 Udānaṭṭhakathā,
Theragāthāṭṭhakathā, etc. Many of the teachings that come here are meant to gives
disciplines a sense of life and how to behave in the teachings of other religions.
The Kāma Sutta,14 the Guhaṭṭhaka Sutta,15 the Māgandiya Sutta,16 the
Tissametteyya Sutta17, etc tell us about the liberation from the sensual pleasures and
desires. The ascetic life has been revealed in the Suttas of Muni,18 Purābheda,19 Tuvaṭaka,20
and Sāriputta,21 etc. Some discourses contain essential answers that Buddha gives to
philosophical questions asked by the disciples of other heretical teachers. Analysis depicts
in Pārāyanavagga it confirms well. Sixteen discourses have explored by the Buddha in
mentioned Vagga as the answers for questions raised by the students of Bāvari.
The text is also enriched with Buddhist values that are important for a better society.
In the Maṅgala Sutta22 contains 38 blessings which are important for social upliftment
without any time gap.
And also, most exalted Discourses among the Buddhist followers, namely, Maṅgala
Sutta, Ratana Sutta23 and Metta Sutta24 are compiled in Sutta Nipāta. Besides Upatissa
Pañha Sutta25 and Rāhulovāda Sutta26 that were referred in Bhābru inscription of
Emperor Asoka. The names of some discourses of text mentioned in this text are given
slightly different way in the inscription of Emperor Asoka. Vinayasamukase, Munigāthā,
Moneyyasute, Upatisapasine, Lāghulovāde, etc are some names of the discourses in the
inscription, those are similar to the discourses of text Therefore, the text is noble one since
period of the Buddha.

Language of the Sutta Nipāta

Not only the contents of the Aṭṭhaka and Pārāyaṇa Vaggas in particular but also the
linguistic features and usage of metres (Chandas) would confirm its historical value. There
are many words especially in these two Vaggas which show the features of the Vedic

13 Sn 772-779
14 Sn 766-770
15 Sn 776-771
16 Sn 835-847
17 Sn 814-823
18 Sn 207-221
19 Sn 248-261
20 Sn 915-934
21 Sn 955-975
22 Sn 253-257
23 SN 222-238
24 Sn 133-152
25 Sn 1069-1076
26 Sn 337-342
language. Nouns similar to the Vedic language, such as ; Brāhmaṇāse,27 Paṇḍitāse,28
Avītataṇhāse,29 Upaṭṭhitāse, 30etc and verbs like, Carāmase, Sikhissāmase are found here.
Above nouns are formulated by adding the formation of ‘asuk’ into the plural form of the
nominative case. The verbs, pahātāve, Unnametave, Sampayānave, etc denote the features
of Tumantakriya (the verb ending with the formation of Tu, in order to create the usage of
‘to’) are very similar to the features of Vedic language. A proper verb in denoting future tense
of the Su is Suṇissāmi, yet it appears here as ‘sussaṃ’ which reflects very Vedic form of the
verb. Abnormal deduction of letters can be found in some words such as’ Santyā, jātyā,
itthyā. Further, using of such term daṭṭhu as preverb is very remarkable only to this text.
Most of the stanza in the Aṭṭhaka and Pārāyaṇa vaggas have composed following Anuśṭhubh
and Triśṭubha metres. Most ancient Vedik hymns also have been also composed following
above two metres. Those hymns are also considered as the oldest hymns of Vedic by the
scholars. This reminds us that the contents of these Vaggas seem older than the rest of the
vaggas. Words of some cases similar to those found only in the Vedic texts are also found
here. E.g. ‘Padā’ (Ablative of Agent Case), agni>agini>gini (agni),ātma> ātuma>tumā (ātma).
‘Yo ātumānaṃ sayam eva pāvā’ as this such rare usage of Pāli language can be found only
in this text.
Translating ancient texts like the Suttanipāta serves not only academic purposes but
also has practical applications . The lessons contained within these discourses offer guidance
on how individuals can cultivate inner peace, resolve conflicts, cultivate wholesome
qualities,such as compassion, and live ethical lives. Through this translation, the researcher
expects to make these teachings accessible to those seeking guidance on personal
development, self-discovery, and spiritual growth.
Through careful annotation and analysis of specific discourses within the text , one
can gain insight into societal issues prevalent at that time, such as caste divisions,class
inequalities,and ethical concerns, which influenced both spiritual teachings and everyday
life. Understanding these dynamics helps us appreciate how Buddhism offered alternative
social models based on compassion,equality,and ethical conduct .
The teachings within the Suttanipāta offer practical guidance on ethical living,
morality, social responsibility,and interpersonal relationships. Readers can discern how
these teachings addressed contemporary moral dilemmas,social injustices,and personal
challenges faced by individuals in ancient India. This has relevance for modern society where
similar ethical concerns continue to persist
By examining various discourses within the text, you will observe different stages in
development of buddhist concepts. The earlier verses (Parābhava, Maṅgala, Vasala, etc)
deal more with lay person's ethics, later verses become more sophisticated & profound
focusing on higher states like jhāna, nibbāna etc., This translation offers a comprehensive
view on evolution,presenting historical context,beliefs & practices associated with each
stage
The importance of a word-for-word translation in this text is that it provides a more
literal rendering of the original Pali language, allowing the reader to see the individual words

27 Sn 1083 ye kecime samaṇabrāhmaṇā se

28 Sn 879 yakkassa suddhiṃ idha paṇḍitā se
29 Sn 905 avītataṇhā se bhavābhavesu
30 Sn 902 Vataṃ samādāya upaṭṭhitā se
and their meanings. This can be useful for those who want to study the specific vocabulary
and grammatical structure of the original text.
On the other hand, an overall translation aims to capture not only the literal meaning
of individual words but also convey the overall sense and message of the text in a way that
is understandable and meaningful to readers. It takes into account factors such as context,
idiomatic expressions, cultural nuances, and stylistic choices.
Providing both word-for-word translations alongside an overall interpretation - one
can offer readers multiple layers of understanding and allow them to engage with different
aspects of the text according to their needs. This enables a more comprehensive reading
experience that balances precision with accessibility.
Providing additional notes or annotations to the translation can be very helpful for readers
in understanding the Buddhist concepts and teachings presented in the text. Annotations can
provide explanations, clarifications, and contextual information that may enhance the
reader's comprehension and appreciation of the material.
Buddhism encompasses a rich philosophy with its own terminology and concepts that
may be unfamiliar to some readers. Therefore, incorporating explanatory notes alongside
the translation can bridge any gaps in understanding and provide deeper insights into key
Buddhist ideas.
These annotations could include explanations of specific terms or phrases, references
to relevant scriptures or commentaries, cross-references to related texts or teachings,
historical background information about cultural practices or beliefs prevalent during that
time period, as well as key concepts from Buddhist philosophy.
In conclusion, the annotated translation serves as a valuable resource in understanding
not only early Buddhism but also its interaction with contemporaneous religions, cultural
milieu, & social context. It offers deep insights into socio-religious dynamics, enables
comparative studies, enriches our knowledge about ancient indian society, & highlights
universal values found within these sacred texts

Conclusion:
The collection of discourses presented in this text offers profound insights into the
nature of human existence and the path to spiritual liberation. These teachings, found within
the text provide valuable guidance on various aspects of life and emphasize the importance
of letting go in order to attain true freedom.

Throughout the text," the Buddha uses vivid metaphors to convey his message. Just
as a serpent sheds its old skin to reveal a fresh layer underneath, practitioners are
encouraged to discard their anger like venomous snake venom being eliminated by
medicine. By letting go of anger and embracing non-hatred towards others, one can free
themselves from suffering.

The most of the discourses highlights solitude as a means to achieve liberation. The
text emphasizes that true freedom can only be attained by distancing oneself from worldly
distractions and attachments. By wandering alone like a rhinoceros horn – unburdened by
relationships or material possessions – individuals can cultivate mindfulness (sati), wisdom
(pañña), compassion (karunā), equanimity (upekkhā), and ultimately achieve inner peace.
 In several discourses, like the Dhaniya Sutta or "The Discourse of Dhaniya." Dhaniya
initially praises his own prosperity in material life but later realizes that true happiness lies
in dedicating oneself fully to spiritual practice rather than clinging solely to worldly
achievements. The Buddha reinforces this sentiment by encouraging him not just let go of
material possessions but also attachments to family members so as not be hindered on his
path towards enlightenment.

These discourses collectively teach us about detachment from negative emotions

such as anger, lust (kāma), conceit (māana/mada), craving for pleasure; detachment from
social expectations; detachment from harmful relationships; detachment from worldly
pleasures; detachment from dependence on others for approval or support.

By embracing solitude, one can embark upon an inward journey where they seek
refuge within themselves instead of constantly seeking validation externally. This inward
focus allows individuals to recognize their own inherent worthiness and develop deeper
understanding through direct experience rather than being influenced by societal
expectations .

In conclusion , these discourses highlight that true fulfillment comes through internal
transformation over external achievements. They teach us how to cultivates inner peace by
relinquishing negative emotions and attachments , embracing solitude as means to deepen
our s elf-understanding while remaining connected with humanity at large .

By following these teachings mindfully and with perseverance one may attain
spiritual liberation - freeing oneself from suffering while experiencing boundless joy beyond
any transient pleasure that comes from attachment to impermanent desires . Through
seclusion we find freedom ; through non-attachment we find peace ; through self-reliance
we discover our true nature ; through compassion we extend love beyond ourselves .

These teachings continue to resonate today because they address universal human
experiences such as desire, anger, attachments, suffering, grief, relationships, social
obligations, and value systems. The principles taught transcend time, culture, belief systems
because they speak directly to fundamental aspects of human existence.

The Uragavagga (the Serpent’s Group) includes a variety of discourses that address
different aspects of spiritual development and the renunciate life as taught by the Buddha.
These discourses cover topics such as the shedding of unwholesome states of mind, which is
likened to a snake shedding its old skin. This metaphor illustrates the process of spiritual
growth and transformation.
The collection also includes teachings on the value of living a solitary wandering life
as a forest monk, emphasizing the benefits of solitude and contemplation for spiritual
progress. Additionally, there are discussions on universal goodwill and loving-kindness,
highlighting the importance of cultivating positive attitudes towards all beings.

Furthermore, there are dialogues with laypeople and yakkhas challenging the Buddha
with riddles or doubts about his teachings. These interactions provide insights into how
Buddhist principles can be applied in practical situations and how potential obstacles to
understanding can be addressed.
Overall, The Serpent’s Group offers a comprehensive view of Buddhist teachings
related to personal transformation, ethical conduct, mental cultivation, and spiritual
development through various discourses covering diverse aspects of human experience and
challenges encountered on the path to enlightenment.
The Lessor Group is a collection of discourses given by the Buddha that cover a variety
of topics related to spiritual development, ethical conduct, and the qualities of an enlightened
person. The discourses include teachings on the treasures found within the Triple Gem,
emphasizing the virtues and blessings that result from leading a skillful life. The collection
also includes discussions on friendship and right conduct, highlighting the importance of
virtuous behavior and discerning good companionship.
Furthermore, there are dialogues with yakkhas challenging the Buddha with riddles
or threats, providing insights into how wisdom can overcome obstacles. The discourses also
address specific advice for monks such as avoiding unwholesome ways and encourage
rekindling efforts in spiritual practice.
Ans also, there are teachings on proper codes of conduct for lay followers and
reflections on receiving guidance from enlightened beings. There are also exhortations to
cultivate vigilance and initiative in spiritual endeavors.
In summary, these discourses encompass various aspects of Buddhist teachings
aimed at guiding individuals towards ethical living, wise decision-making, deepening
spiritual practice while emphasizing valuable traits such as friendship anchored in
conscience.
The Great Group is a collection of discourses that encapsulate various aspects of the
Buddha’s teaching career and interactions with individuals from different backgrounds. The
discourses cover a wide range of topics, including encounters with kings, brahmans, and
wanderers seeking spiritual guidance.
There are teachings on the importance of well-spoken speech and the qualities that
produce the most merit from giving. Additionally, there are discussions on respect based on
birth versus actions, as well as praise offered to the Buddha to gauge his response.
The collection also includes teachings on confronting inevitable death and loss,
contemplating dualities of stress and suffering to reach awakening, and addressing
slanderous behavior that leads to negative consequences.
Moreover, there are accounts of events surrounding the birth of the Bodhisatta
(Buddha-to-be) as well as descriptions of how to live like a sage. The group also includes
encounters with individuals who approach the Buddha seeking answers after being
disappointed by other teachers.

Overall, The Great Group presents a diverse array of teachings and interactions that offer
insights into ethical conduct, spiritual practice, karmic consequences for one’s actions or
slanderous behavior while providing guidance for living an awakened life.

The Octet Group consists of a collection of 16 suttas, these suttas cover various
aspects of the Buddhist path and offer guidance on overcoming sensual desires, maintaining
purity, avoiding disputes and quarrels, and attaining true peace and freedom.
 The suttas address topics such as the drawbacks of sensual desires, the challenges of
being attached to the body and sensuality, corrupted freedom, purity and ultimate freedom,
conceit from identifying with practices or views, letting go of possessiveness for true
freedom, falling away from celibate life, drawbacks of disputes and marriage proposals to
Buddha’s rejection by Māgandiya due to his lack in understanding attainments of purity.
They also touch on living at peace before death, source if quarrels, handling different
truths in world, maintaining freedom in a world full if disputes. The collection further goes
into detailed description if monk training, recommended practice for true peace attainment
as described by Buddha himself. These suttas provide valuable teachings on various aspects
of spiritual practice and offer practical advice for those seeking liberation from suffering in
accordance with Buddhist principles.

The Group of Wat to the Final Aim contains a collection of 16 suttas. These suttas
address various questions and concerns related to the practice of Dhamma (the teachings
of the Buddha) and the quest for liberation from suffering.
The suttas cover topics such as freedom from sensual desires, contentment,
transcending birth and aging, crossing over sorrow and grief, freeing oneself from doubt and
craving, understanding wisdom, emancipation, safety from aging and death, abandoning
birth and aging, acquiring Dhamma knowledge and insight. They also touch on living
mindfully for Awakening (enlightenment), developing insight after mastering jhana
(meditative absorption), escaping death’s grasp by viewing the world in a certain way.
As a summary these suttas provide practical advice on how to live in accordance with
Buddhist principles in order to achieve spiritual awakening. They offer guidance on
deepening one’s understanding of the Dhamma and overcoming obstacles on the path to
liberation.