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.When they arise through non-greed, non-hatred and non-delusion,the actions are deemed to be good.Right View is understanding what agood deed is and what a bad deed is; it is the full comprehension of theFour Noble Truths and not holding on to eternity views concerning atta.(10) Mahæsatipa¥¥hæna SuttaThis discourse given at Kammæsadhamma market town is themost important sutta which gives practical guidance for cultivation ofmindfulness.It describes the Four Methods of Steadfast Mindfulness,namely, contemplating the body, contemplating sensation, contemplatingthe mind, and contemplating the dhamma as the one and only way for thepurification of beings, for the overcoming of sorrow and lamentation, forthe complete destruction of pain and distress, for the attainment of theNoble Magga, and for the realization of Nibbæna,This sutta appears in identical form in the Døgha Nikæya.II.Søhanæda Vagga(1) Cþ¹asøhanæda SuttaIn this discourse, given at Sævatthi, the Buddha made the boldstatement that the four Categories of Ariyas, namely, the Stream-winner,the Once-returner, the Non-returner and the Arahat exist only in hisTeaching and not in any other.(2) Mæhasøhanæda SuttaIn this discourse, given at Vesælø, the Venerable Særiputtareported to the Buddha about the disparagement of the Buddha's virtuesmade by Sunakkhatta who had left the Teaching.The Buddha said thatSunakkhatta was not intellectually equipped to have the faintest glimpseof the Buddha's virtues such as the Ten Strengths, the four kinds ofsupreme Self-Confidence, the Non-decline of Sabbaññuta Ñæ¼a till thetime of parinibbæna.He then described the five destinations and theactions which lead to them as well as the wrong beliefs and practices ofthe naked ascetics to whose camp Sunakkhatta now belonged. 61(3) Mahædukkhakkhandha SuttaThis discourse was given at Sævatthi to refute the naked asceticswhen they tried to make out that they followed the same path and taughtthe same dhamma as the Buddha.The Buddha also explained to thebhikkhus what the pleasures of the senses were, what their faults anddangers were, and the way of escape from them.The Buddha explainedfurther that outside of his Teaching, these dhammas were not known andno one but the Buddha and his disciples could teach such dhammas.(4) Cþ¹adukkhakkhandha SuttaThis discourse, given by the Buddha, at Kapilavatthu to theSakyan Prince Mahænæma to explain to him on his request, how greed, illwill and ignorance caused moral defilements and suffering.(5) Anumæna SuttaThis discourse was given by the Venerable Mahæ Moggallæna tomany bhikkhus at Susumæragira in the country of Bhagga.They wereurged to see if they had purged themselves of sixteen kinds ofstubbornness such as inordinate desire, humiliating others while praisingoneself, wrathfulness, etc.If these sixteen kinds of unwholesomedhammas were detected in oneself, a determined effort should be made toget rid of them.(6) Cetokhila SuttaThis discourse, given by the Buddha at Sævatthi, mentions the fivekinds of mental thorns: doubt about the Buddha, doubt about theDhamma, doubt about the Saµgha, doubt about the efficacy of thepractice in søla, samædhi and paññæ, ill will and animosity towards fellowbhikkhus.It also mentions the five fetters: attachment to sensual desires,attachment to oneself, attachment to material objects; immoderation ineating and sleeping, and adopting the holy life with the limited objectiveof attaining to blissful existences only.These mental thorns and fettersare obstacles to liberation from dukkha.They should be removed anderadicated for realization of Nibbæna. 62(7) Vanapattha SuttaThis discourse, given at Sævatthi, is concerned with the choice ofa suitable place for a bhikkhu.A bhikkhu has to depend on a forest gladeor a village, or a town or an individual for his residence and support.If hefinds out any particular place is not satisfactory for his spiritual develop-ment or for material support, he should abandon that place at once.If he finds it satisfactory with respect to material support, but notbeneficial for spiritual development, he should abandon that place, too.But when it proves beneficial for spiritual development, even if thematerial support is meagre, the bhikkhu should stay on in that place.When conditions are satisfactory both for spiritual development andmaterial support, he should live for the whole of his life in such a place.(8) Madhupi¼ðika SuttaA Sakyan Prince, named Da¼ðapæni, once asked the Buddha atKapilavatthu what doctrine he taught
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