Long Discourses is a translation of the Dīghanikāya by Bhikkhu Sujato.
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Preface to Long Discourses
I grew up in Perth, Western Australia. It’s a city that is often described as “nice”, a somewhat backhanded compliment. The weather is bright and sunny, it’s safe and prosperous, life is good. But it’s not a place where anything particularly happens. Certainly not anything meaningful or interesting to anyone outside of Perth.
As a musician, I would sing songs about New York, about Paris, about Memphis or Singapore or even Darlinghurst. I didn’t know those places, but I knew that they were meaningful places, places deserving of a song. My own life, by contrast, seemed entirely on the surface. The bright sun and clear skies of Perth had no poetry, it banished all the shadows, everything was just so bland. There was nothing to sing about.
You’re sensing a plot twist coming up, and you’re right. In those days—the early 80s—the Perth indie music scene produced its finest band, the Triffids. The singer Dave McComb wrote about things that had happened to me: “he swam out to the edge of the reef, there were cuts along his skin.” I knew what that was like, not because someone had told me, but because I’d done it myself. Suddenly I was living in a world of meaning. I realized that my place, and therefore my life, was just as real and just as meaningful as anything else. The bleaching light of Perth was its meaning, the lack of shadows was its shadow.
When I came to Buddhism, it all seemed so exotic, so distant. I was made to chant in this strange language “Pali”, which I’d never even heard of. It took me a while to even realize that Pali was an actual language, not just a mystical invocation. The monks I met were strange and incomprehensible: who would choose such a life? It had a depth that made my own paltry life pale in comparison.
As I began to study Buddhism in depth, grappling with deep matters, I discovered a range of other scholars and practitioners to learn from. There were the meditation masters of the Thai forest tradition in which I had ordained—Ajahn Chah, Ajahn Mun, Ajahn Thate, Ajahn Lee Dhammadharo. I grew to find sustenance also in the great scholar-monks of the modern Theravada—Venerables Ñāṇatiloka, Ñāṇapoṇika, Ñāṇamoḷī, Guṇaratana, Bodhi, Narada, Kaṭukurunde Ñāṇananda, Buddhadasa, and many others. I struggled to learn the broader history and nature of the Buddhist schools and traditions from scholars such as I.B. Horner, T.W. Rhys Davids, A.K. Warder and Étienne Lamotte. The knowledge and understanding of all these people seemed so lofty, so confident and capable. I devoured everything I could get my hands on.
It never really occurred to me that I might have something to add. I could hardly even manage to master the basics. The masters of the Buddhist tradition appeared as peerless savants, holders of an ancient and impenetrable wisdom.
If you’re sensing another plot twist, you’re right again. Around 1994 I was still a young resident at Wat Nanachat in north-east Thailand when we received a guest, an elderly English gentleman who introduced himself as Maurice Walshe. Of course, I knew that name very well: he had translated the Dīgha Nikāya. I was so excited to meet one of my heroes. He was a charming and witty man, and it was an honor for me to meet him and spend some time together. I am always grateful to him because he made me realize that the Buddhist tradition was created and formed by ordinary people. He had studied Pali but did not regard himself as an accomplished scholar. He undertook the translation at the behest of Venerable Ānandamaitreya—another figure of legend for me. Maurice was very humble about his abilities and his achievement. And it was no false modesty; while his translation was eminently readable, it was not especially accurate. But he did it. And in doing so, helped the Dhamma take one more step forward.
It was after meeting Rod Bucknell and John Kelly, the co-founders of SuttaCentral, in 2004, that I started making my own contributions to the Dhamma through SuttaCentral. Modest as they were, I realized that my talents and skills could help others, as I had been helped. It took a long while, much learning and many trials, but eventually I dared imagine that maybe I could make my contribution to the corpus of Pali translations. It would surely be imperfect and inadequate, but perhaps I had something to give.
Those of us who have enjoyed the sweet taste of the Dhamma owe a debt of gratitude to all those who have made it possible; to all the teachers, the supporters, the donors, the monks and nuns and layfolk, the scholars, the meditators, the builders and cooks and plumbers and weavers, the artists and storytellers, the repairers of leaky roofs and the kindlers of lamps. There is not a single one who can hold the whole tradition. But I believe that there is not a single one who has nothing to offer.
Allow me to indulge in a further recollection of my days in the indie music scene. One song that has stuck with me is Song of the Siren, written by Tim Buckley, but known from the version by This Mortal Coil. In three short verses it tells the story of the protagonist lost on “shipless oceans”, who was drawn in and given shelter by one they came to love. Just as they thought they were safe, the beloved seemed to turn away, leaving them “broken lovelorn on your rocks”. Despairing and confused, they considered ending it all. Until at last, they realized: now it was their turn. They could not live forever relying on the other to offer shelter and protection. When they were lost, they had been saved, and now they called to the other, “swim to me, let me enfold you”.
As a person of faith, I believe that the Buddha was a perfected human being. The Buddhist tradition, on the other hand, is made up of people who are usually notably imperfect. Sometimes we feel inspiration and uplift, other times disappointment or disillusionment. I reached a point of frustration when I knew that, for all the efforts of many people, we were still not able to make all the Suttas available in translation for free. It seemed wrong, and I didn’t know what to do. It was then that I realized that it was my turn to offer shelter.
Summary of Contents
Long Discourses Collection – Dīghanikāya
A fabulous courtesan, a guilty king, a know-it-all teen, learned sages and earnest fools, a silent meditation in a thunderstorm. The Long Discourses reveal a Buddha in vital engagement with his times, an ideal of humanity in whom the extraordinary comes alive. These thirty-four discourses are set in an age of wonder, when prophecy was fulfilled and the deep truth of humanity was spoken, laid bare with sparkling clarity and relentless insight. In these tales set in the slow paths, chaotic cities, and deep forests of northern India, in the shadowy past or even among the gods themselves, we see the humble monk Gotama, wise and compassionate teacher of mindfulness and morality, begin his long and storied transformation into the Buddha of legend.
The Chapter on the Entire Spectrum of Ethics – Sīlakkhandhavagga
The Chapter Containing the Section on Ethics (Sīlakkhandhavagga) is a chapter of 13 discourses. Each of these contains a long passage on the Gradual Training in ethics, meditation, and wisdom. The chapter is named after the first of these sections. The two other known versions of the Dīrghāgama (in Chinese and Sanskrit) also contain a similar chapter. Despite the monastic nature of the central teaching, most of these discourses are presented in dialog with lay people, with a strong emphasis on the relation between the Buddha’s teachings and other contemporary movements.
DN 1: The Divine Net – Brahmajālasutta
While others may praise or criticize the Buddha, they tend to focus on trivial details. The Buddha presents an analysis of 62 kinds of wrong view, seeing through which one becomes detached from meaningless speculations.
DN 2: The Fruits of the Ascetic Life – Sāmaññaphalasutta
The newly crowned King Ajātasattu is disturbed by the violent means by which he achieved the crown. He visits the Buddha to find peace of mind, and asks him about the benefits of spiritual practice. This is one of the greatest literary and spiritual texts of early Buddhism.
DN 3: With Ambaṭṭha – Ambaṭṭhasutta
A young brahmin student attacks the Buddha’s family, but is put in his place.
DN 4: With Soṇadaṇḍa – Soṇadaṇḍasutta
A reputed brahmin visits the Buddha, despite the reservations of other brahmins. They discuss the true meaning of a brahmin, and the Buddha skillfully draws him around to his own point of view.
DN 5: With Kūṭadanta – Kūṭadantasutta
A brahmin wishes to undertake a great sacrifice, and asks for the Buddha’s advice. The Buddha tells a legend of the past, in which a king is persuaded to give up violent sacrifice, and instead to devote his resources to supporting the needy citizens of his realm. However, even such a beneficial and non-violent sacrifice pales in comparison to the spiritual sacrifice of giving up attachments.
DN 6: With Mahāli – Mahālisutta
The Buddha explains to a diverse group of lay people how the results of meditation depend on the manner of development.
DN 7: With Jāliya – Jāliyasutta
This discourse is mostly quoted by the Buddha in the previous.
DN 8: The Longer Discourse on the Lion’s Roar – Mahāsīhanādasutta
The Buddha is challenged by a naked ascetic on the topic of spiritual austerities. He points out that it is quite possible to perform all kinds of austere practices without having any inner purity of mind.
DN 9: With Poṭṭhapāda – Poṭṭhapādasutta
The Buddha discusses with a wanderer the nature of perception and how it evolves through deeper states of meditation. None of these, however, should be identified with a self or soul.
DN 10: With Subha – Subhasutta
Shortly after the Buddha’s death, Venerable Ānanda is invited to explain the core teachings.
DN 11: With Kevaddha – Kevaṭṭasutta
The Buddha refuses to perform miracles, explaining that this is not the right way to inspire faith. He goes on to tell the story of a monk whose misguided quest for answers led him as far as Brahmā.
DN 12: With Lohicca – Lohiccasutta
A brahmin has fallen into the idea that there is no point in trying to offer spiritual help to others. The Buddha goes to see him, and persuades him of the genuine benefits of spiritual teaching.
DN 13: The Three Knowledges – Tevijjasutta
A number of brahmins are discussing the true path to Brahmā. Contesting the claims to authority based on the Vedas, the Buddha insists that only personal experience can lead to the truth.
The Great Chapter – Mahāvagga
This chapter contains a diverse range of discourses. Several focus on the events surrounding the Buddha’s death, while others range into fabulous scenarios set among the gods, and still others are grounded in detailed discussions of doctrine.
DN 14: The Great Discourse on Traces Left Behind – Mahāpadānasutta
The Buddha teaches about the six Buddhas of the past, and tells a lengthy account of one of those, Vipassī.
DN 15: The Great Discourse on Causation – Mahānidānasutta
Rejecting Venerable Ānanda’s claim to easily understand dependent origination, the Buddha presents a complex and demanding analysis, revealing hidden nuances and implications of this central teaching.
DN 16: The Great Discourse on the Buddha’s Extinguishment – Mahāparinibbānasutta
The longest of all discourses, this extended narrative tells of the events surrounding the Buddha’s death. Full of vivid and moving details, it is an ideal entry point into knowing the Buddha as a person, and understanding how the Buddhist community coped with his passing.
DN 17: King Mahāsudassana – Mahāsudassanasutta
An elaborate story of a past life of the Buddha as a legendary king who renounced all to practice meditation.
DN 18: With Janavasabha – Janavasabhasutta
Beginning with an account of the fates of disciples who had recently passed away, the scene shifts to a discussion of Dhamma held by the gods.
DN 19: The Great Steward – Mahāgovindasutta
A minor deity informs the Buddha of the conversations and business of the gods.
DN 20: The Great Congregation – Mahāsamayasutta
When deities from all realms gather in homage to the Buddha, he gives a series of verses describing them. These verses, which are commonly chanted in Theravadin countries, give one of the most detailed descriptions of the deities worshiped at the the time of the Buddha.
DN 21: Sakka’s Questions – Sakkapañhasutta
After hearing a love song from a god of music, the Buddha engages in a deep discussion with Sakka on the conditioned origin of attachment and suffering.
DN 22: The Longer Discourse on Mindfulness Meditation – Mahāsatipaṭṭhānasutta
The Buddha details the seventh factor of the noble eightfold path, mindfulness meditation. This discourse is essentially identical to MN 10, with the addition of an extended section on the four noble truths derived from MN 141.
DN 23: With Pāyāsi – Pāyāsisutta
This is a long and entertaining debate between a monk and a skeptic, who went to elaborate and bizarre lengths to prove that there is no such thing as an afterlife. The discourse contains a colorful series of parables and examples.
The Chapter with Pāṭikaputta – Pāthikavagga
Like the previous chapter, this contains a diverse range of discourses. It is named after the first discourse in the chapter. Among the discourses here are legendary accounts of the history and future of our world, which are extremely famous and influential in Buddhist circles.
DN 24: About Pāṭikaputta – Pāthikasutta
When Sunakkhatta threatens to disrobe, the Buddha is unimpressed. Rejecting showy displays of asceticism or wondrous powers, he demonstrates his pre-eminence.
DN 25: The Lion’s Roar at Udumbarikā’s Monastery – Udumbarikasutta
This discourse gives a specially good example of dialog between religions. The Buddha insists that he is not interested to make anyone give up their teacher or practices, but only to help people let go of suffering.
DN 26: The Wheel-Turning Monarch – Cakkavattisutta
In illustration of his dictum that one should rely on oneself, the Buddha gives a detailed account of the fall of a kingly lineage of the past, and the subsequent degeneration of society. This process, however, is not over, as the Buddha predicts that eventually society will fall into utter chaos. But far in the future, another Buddha, Metteyya, will arise in a time of peace and plenty.
DN 27: The Origin of the World – Aggaññasutta
In contrast with the brahmin’s self-serving mythologies of the past, the Buddha presents an account of evolution that shows how human choices are an integral part of the ecological balance, and how excessive greed destroys the order of nature.
DN 28: Inspiring Confidence – Sampasādanīyasutta
Shortly before he passes away, Venerable Sāriputta visits the Buddha and utters a moving eulogy of his great teacher.
DN 29An Impressive Discourse – Pāsādikasutta
Following the death of Nigaṇṭha Nātaputta, the leader of the Jains, the Buddha emphasizes the stability and maturity of his own community. He encourages the community to come together after his death and recite the teachings in harmony.
DN 30The Marks of a Great Man – Lakkhaṇasutta
This presents the brahmanical prophecy of the Great Man, and explains the 32 marks in detail. This discourse contains some of the latest and most complex verse forms in the canon.
DN 31Advice to Sigālaka – Siṅgālasutta
The Buddha encounters a young man who honors his dead father by performing rituals. The Buddha recasts the meaningless rites in terms of virtuous conduct. This is the most detailed discourse on ethics for lay people.
DN 32The Āṭānāṭiya Protection – Āṭānāṭiyasutta
Mighty spirits hold a congregation, and warn the Buddha that, since not all spirits are friendly, the mendicants should learn verses of protection.
DN 33Reciting in Concert – Saṅgītisutta
The Buddha encourages Venerable Sāriputta to teach the mendicants, and he offers an extended listing of Buddhist doctrines arranged in numerical sequence.
DN 34: Up to Ten – Dasuttarasutta
This is similar to the previous, but with a different manner of exposition. These two discourses anticipate some of the methods of the Abhidhamma.
Download PDF
LONG DISCOURSES – Volume 1 DN 1–13
LONG DISCOURSES – Volume 2 DN 14–23
LONG DISCOURSES – Volume 3 DN 24–34
Source: Sutta Central