The volumes of this collection — tap to unfold.
Sagāthāvagga SN 1–11
Devatāsaṃyutta SN 1 81 texts
- SN1.1 Crossing the Flood The Buddha crossed the flood of suffering by neither standing nor swimming.
- SN1.2 Liberation Freedom comes when we end attachment to rebirth.
- SN1.3 Led On Life is short, so we should drop the world’s bait.
- SN1.4 Time Flies Time flies, so we should drop the world’s bait.
- SN1.5 Cut How Many? A cryptic set of questions, which the Buddha answers equally cryptically.
- SN1.6 Awake How many are awake while others are asleep?
- SN1.7 Not Comprehending Those who comprehend the teachings live smooth amid the rough.
- SN1.8 Very Confused Those who are unconfused live smooth amid the rough.
- SN1.9 Fond of Conceit Unless you give up conceit you’ll be trapped in the domain of Death.
- SN1.10 Wilderness Spiritual practitioners have clear complexions, despite their simple life.
- SN1.11 The Garden of Delight Even the divine Garden of Delight is impermanent.
- SN1.12 Delight We think our attachments bring us happiness, but they really bring sorrow.
- SN1.13 There’s Nothing Like a Child Like many of these discourses, here the Buddha repeats a god’s verses with a subtle twist towards the Dhamma.
- SN1.14 Aristocrats A god’s worldly values are improved by the Buddha’s version.
- SN1.15 Whispering The quiet murmuring of the jungle can be scary—but not to the Buddha.
- SN1.16 Sleepiness and Sloth Laziness is an obstruction to the path.
- SN1.17 Hard to Do Life is hard for an unrestrained ascetic; they should draw in their thoughts like a tortoise.
- SN1.18 Conscience Does anyone have a sense of conscience and shame?
- SN1.19 Little Hut Do you have a little hut and a little nest—or are you free?
- SN1.20 With Samiddhi A deity tries to tempt a monk to first enjoy sensual pleasures and then go forth.
- SN1.21 A Sword A mendicant should live as if their head was on fire.
- SN1.22 Impact The evil you do hurts yourself.
- SN1.23 A Tangle This generation is all tangled up like a nest of matted hair. But who can unravel the tangle?
- SN1.24 Shielding the Mind One should rein in the mind, but only from that which is evil.
- SN1.25 A Perfected One If a perfected one has gone beyond all sense of self, would they still refer to themselves as “I”?
- SN1.26 Lamps How many lights are there that light up the world?
- SN1.27 Streams The stream of rebirth stops flowing when name and form ceases.
- SN1.28 Affluent Even the rich are full of greed for more—is there anyone free of greed?
- SN1.29 Four Wheels A riddle on the topic of escape.
- SN1.30 Antelope Calves The Buddha is asked how to find release from suffering.
- SN1.31 Virtuous A series of deities give verses praising association with the good, and the Buddha gives his own response.
- SN1.32 Stinginess A series of deities give verses praising generosity, and the Buddha gives his own response.
- SN1.33 Good A series of deities give verses praising generosity, and the Buddha gives his own response, saying that practice of the Dhamma goes beyond this.
- SN1.34 There Are None Two deities exchange verses with the Buddha on how sensual pleasures give rise to suffering.
- SN1.35 Fault-Finding Deities Some deities come to find fault with the Buddha. He responds to their critique, which stimulates a further discussion on wrong-doing and forgiveness.
- SN1.36 Faith A series of Satullapa gods address the Buddha with verses on various topics. The identifications of the verses in this unclear, and comparison with the Chinese parallels suggests the Pali may have suffered textual loss.
- SN1.37 The Congregation A vast congregation of deities assembles to see the Buddha and the Saṅgha at Kapilavatthu.
- SN1.38 A Splinter A series of deities praise the Buddha’s resilience and composure when his foot is injured by a stone.
- SN1.39 With Pajjunna’s Daughter (1st) A goddess identifying herself as Kokanadā claims to confirm with her own experience the Buddha’s teachings on karma.
- SN1.40 With Pajjunna’s Daughter (2nd) A goddess identified as Kokanada, possibly the sister of the previous, sums up the teaching in a pithy verse.
- SN1.41 On Fire A deity recites to the Buddha some verses
- SN1.42 Giving What? Different kinds of gifts have different purposes.
- SN1.43 Food Gods and humans love to eat, so what kind of being does not like food?
- SN1.44 One Root A single verse in the form of a Dhamma riddle.
- SN1.45 Peerless A verse in praise of the Buddha.
- SN1.46 Nymphs To escape from the Forest of Delusion, one needs the vehicle of the Dhamma.
- SN1.47 Planters For those who give the gift of a monastery, merit always grows.
- SN1.48 Jeta’s Grove Verses in praise of the Jetavana monastery, the Dhamma, and venerable Sāriputta, apparently spoken by the deity Anāthapiṇḍika.
- SN1.49 Stingy The Buddha is asked about the future destiny of people who are stingy and those who are generous.
- SN1.50 With Ghaṭīkāra Ghaṭīkāra, a disciple of the former Buddha Kassapa, comes to the Buddha and speaks of his past life, and of the attainments of six friends.
- SN1.51 Old Age Morality is good even in old age.
- SN1.52 Getting Old Morality is good when it doesn’t decay.
- SN1.53 A Friend Things that are friends in this life and the next.
- SN1.54 Grounds What is it that sustains various beings? Unusually, this verse lacks a “Dhamma” counterpart.
- SN1.55 Gives Birth (1st) A person is created by craving and fears suffering.
- SN1.56 Gives Birth (2nd) A person is created by craving and is not freed from suffering
- SN1.57 Gives Birth (3rd) A person is created by craving and their destiny is shaped by their deeds.
- SN1.58 Deviation What is the wrong path?
- SN1.59 A Partner A person’s true companion is their faith.
- SN1.60 A Poet A pair of verses on the nature of poetry, and lacking a Dhamma counterpart.
- SN1.61 Name “Name” weighs everything down.
- SN1.62 Mind The mind leads the world around and controls it all.
- SN1.63 Craving The mind leads the world around and craving controls it.
- SN1.64 Fetter The world is fettered by craving.
- SN1.65 Bonds The world is bound by craving.
- SN1.66 Beaten Down The world is afflicted with death and old age, and burning with desire.
- SN1.67 Ensnared The world is caught by craving and built on suffering.
- SN1.68 Fastened Shut The world is shut in by death.
- SN1.69 Desire The world is bound by desire.
- SN1.70 The World A Dhamma riddle whose answer, enigmatically, is “six”.
- SN1.71 Slain The killing of anger is the only killing praised by the noble ones.
- SN1.72 A Chariot What is the sign or token of a chariot, a fire, a nation, and a woman?
- SN1.73 Wealth A series of questions on what is best.
- SN1.74 Rain A series of questions asked by one deity, answered by another, and then given a better answer by the Buddha.
- SN1.75 Afraid Why is it that, though the path has been taught, people still fear?
- SN1.76 Getting Old A series of questions on the path.
- SN1.77 Authority A series of questions on diverse matters.
- SN1.78 Desire What is it that one should not give away?
- SN1.79 Provisions A series of questions on diverse topics.
- SN1.80 Lamp A series of questions on diverse topics.
- SN1.81 Free of Strife A series of questions on diverse kinds of people
Devaputtasaṃyutta SN 2 30 texts
- SN2.1 With Kassapa (1st) A deity named Kassapa comes to the Buddha and speaks of the training of a mendicant in seclusion and right speech.
- SN2.2 With Kassapa (2nd) The deity Kassapa speaks of how a mendicant should be a meditator, peaceful and free.
- SN2.3 With Māgha The god Māgha asks the Buddha about what one should slay in order to sleep well and be without sorrow.
- SN2.4 With Maghada The deity Māgadha asks the Buddha how many sources of light there are in the world. The Buddha speaks of five lights, but the Buddha is the best of them.
- SN2.5 With Dāmali Dāmali the god suggests that a true brahmin must strive to abandon desire. The Buddha disagrees, saying that a true holy one has already completed their work.
- SN2.6 With Kāmada The deity Kāmada addresses the Buddha with a series of cryptic statements lamenting the difficulty of spiritual practice. The Buddha agrees, but points out that true practitioners do it even though it’s hard.
- SN2.7 With Pañcālacaṇḍa Pañcālacaṇḍa praises the Buddha for finding the opening amid the confinement of the world. But the Buddha affirms that anyone with mindfulness and stillness may find such an escape.
- SN2.8 With Tāyana Tāyana, a deity who was in a past life was a leader of a non-Buddhist sect, speaks a series of verses in praise of strenuous exertion and discipline. These famous verses are commonly recited by Theravadin monks.
- SN2.9 The Moon In a parable of a lunar eclipse, the moon god Candimā is swallowed by the demon lord Rāhu. Candimā appeals to the Buddha, who tells Rāhu to let go. This sutta is recited as a protection verse.
- SN2.10 The Sun In a parable of a solar eclipse, the sun god Suriya is swallowed by the demon lord Rāhu. Suriya appeals to the Buddha, who tells Rāhu to let go. This sutta is recited as a protection verse.
- SN2.11 With Candimasa The deity Candimasa says that those who practice absorption will surely find escape. The Buddha adds that they must also be diligent and discard flaws.
- SN2.12 With Vishnu The deity Veṇhu celebrates the joy of those who follow the Buddha’s teaching. The Buddha affirms that such will escape death. Veṇhu is the Pali spelling of Sanskrit Viṣṇu, and this marks a rare appearance of a god of this name in the early texts.
- SN2.13 With Dīghalaṭṭhi Dīghalaṭṭhi the god comes to the Buddha at Rājagaha and praises a mendicant who is a meditator.
- SN2.14 With Nandana The deity Nandana asks the Buddha who is virtuous, wise, beyond suffering, worshiped by the gods themselves. The Buddha replies that such a person is an arahant.
- SN2.15 With Candana Candana asks who crosses the flood. The Buddha replies that it is one who is virtuous , wise, peaceful, and beyond attachment to rebirth.
- SN2.16 With Vāsudatta The deity Vasudatta says that a mendicant should live like their hair is on fire so as to give up lust. The Buddha changes his verse to emphasize giving up attachment to self.
- SN2.17 With Subrahmā Subrahmā the god asks for the escape from fear. The Buddha says there is no escape from fear without letting go of everything.
- SN2.18 With Kakudha At Sāketa the god Kakudha asks the Buddha if he delights or sorrows. The Buddha replies that since he has no attachments he neither delights nor sorrows.
- SN2.19 With Uttara The god Uttara speaks of the transience of life, saying one should do good to be reborn in a happy future life. The Buddha replies that one should let go attachment.
- SN2.20 With Anāthapiṇḍika A deity who had been the Buddha’s supporter Anāthapiṇḍika in his former life comes to Buddha and speaks verses in celebration of the Jeta’s Grove monastery—which he had offered for the Buddha’s use—good deeds, the Dhamma, and Venerable Sāriputta.
- SN2.21 With Shiva The deity Siva says one should associate only with the good, and this will lead to happiness. The Buddha adds that associating with the good leads to the end of suffering. Siva is the Pali spelling of Sanskrit Śiva, and this marks a rare appearance of a god of this name in the early texts.
- SN2.22 With Khema The deity Khema utters a series of verses in praise of good deeds. The Buddha responds with a simile for someone who departs the path of the good.
- SN2.23 With Serī The deity Serī speaks of how everyone loves food., to which the Buddha responds with verses in praise of giving. Serī speaks of his own generosity in a past life.
- SN2.24 With Ghaṭīkāra The deity Ghaṭīkāra speaks of the seven mendicants reborn in the Aviha realm. The sutta is similar to SN 1.50.
- SN2.25 With Jantu Some monks in Kosala fell into negligence, and were admonished by the deity Jantu.
- SN2.26 With Rohitassa Rohitassa asks the Buddha if it is possible to reach the end of the world by traveling. The Buddha says no; and Rohitassa tells of how in a past life as a seer he had tried to accomplish this very feat and failed. The Buddha says the end of the world is found in this body.
- SN2.27 With Nanda Nanda speaks of the transience of life, saying one should do good to be reborn in a happy future life. The Buddha replies that one should let go attachment.
- SN2.28 With Nandivisāla The god Nandivisāla gives an elaborate metaphor for the body, and asks how to escape from it.
- SN2.29 With Susīma The Buddha asks Ānanda if he likes Sāriputta, and when he replies that he does, the god Susīma and his assembly appear, rejoicing in Sāriputta’s praises, and radiating in lustrous colors.
- SN2.30 The Disciples of Various Monastics of Other Religions A series of deities who had formerly been ascetics in the non-Buddhist sects came to the Buddha, speaking verses in praise—or occasional criticism—of their former teachers
Kosalasaṃyutta SN 3 25 texts
- SN3.1 Young King Pasenadi meets the Buddha for the first time. He wonders how the Buddha can claim to be awakened when he is still so young. The Buddha teaches him four things that should not be looked down on for their youth.
- SN3.2 A Person Pasenadi asks of the things that cause suffering when they arise in oneself.
- SN3.3 Old Age and Death Pasenadi asks if anything that is born can escape from old age and death.
- SN3.4 Loved Reporting on a reflection that arose while on retreat, Pasenadi says that those who do bad deeds treat themselves as enemy. The Buddha expresses his agreement in verse.
- SN3.5 Self-Protected Even if protected by an entire army, one who does bad deeds is still unprotected.
- SN3.6 Few There are few in the world who do not become negligent and complacent once they obtain material luxuries.
- SN3.7 Judgment Pasenadi laments how in his judgment hall he sees people lying all the time for the sake of sensual pleasures.
- SN3.8 With Queen Mallikā Pasandi asks Queen Mallikā who is most dear. They both agree that the one most dear is oneself, and the Buddha agrees.
- SN3.9 Sacrifice A great sacrifice involving the slaughter of many animals was being prepared for King Pasenadi. The Buddha condemns such sacrifices and says a fruitful sacrifice involves a blameless and harmless offering.
- SN3.10 Shackles When many people are put in chains by Pasenadi, the matter is reported to the Buddha.
- SN3.11 Seven Matted-Hair Ascetics A diverse group of ascetics passes by, and Pasenadi asks the Buddha if any of them are perfected ones. The Buddha says it is not easy for one such as Pasenadi to judge the spiritual achievements of others. Pasenadi reveals that the men are, in fact, his spies.
- SN3.12 Five Kings Five kings including Pasenadi are enjoying themselves and wonder which of the senses affords the highest pleasure. They ask the Buddha, who replies that it is subjective, depending on a persons preferences. Inspired, the laymen Candanaṅgalika offers a verse in praise of the Buddha.
- SN3.13 A Bucketful of Rice In what is probably the world’s first weight loss diet, when Pasenadi shows up overweight and out of breath, the Buddha advises him to cut down his eating. He gives a verse to one of the king’s attendants, and asks him to recite it whenever the king is eating.
- SN3.14 Battle (1st) Pasenadi loses a battle against his nephew King Ajātasattu of Magadha.
- SN3.15 Battle (2nd) In a battle subsequent to SN 3.14, Pasenadi defeats Ajātasattu and takes him prisoner. Acting compassionately, he confiscates Ajātasattu’s military assets but releases him alive.
- SN3.16 A Daughter Pasenadi is disappointed to hear that Queen Mallikā has given birth to a daughter. But the Buddha consoles him, saying a woman may turn out better than a man.
- SN3.17 Diligence Pasenadi asks the Buddha if there is one thing that secures benefit both in this life and the next.
- SN3.18 Good Friends In answer to Pasenadi’s praise of good friendship, the Buddha recounts an earlier conversation with Ānanda on the topic. He then goes on to say that when one has good friends, it is important to develop diligence.
- SN3.19 Childless (1st) A wealthy man dies childless, having not enjoyed his riches. The Buddha says that wealth should be properly enjoyed and shared.
- SN3.20 Childless (2nd) A wealthy man dies childless, having not enjoyed his riches. The Buddha tells of how in the time of a solitary Buddha of the past named Tagarasikhī, a householder made an offering but later regretted it.
- SN3.21 Individuals The Buddha teaches Pasenadi of four kinds of person, going from dark to dark, dark to light, light to dark, and light to light.
- SN3.22 Grandmother Pasenadi laments the death of his aged grandmother.
- SN3.23 The World How many things give rise to suffering in oneself?
- SN3.24 Archery “Where should I give” and “Where is a gift is most fruitful” are two different questions.
- SN3.25 The Simile of the Mountain Old age and death roll in upon all like mountains approaching from the four directions, crushing all in their path
Mārasaṃyutta SN 4 25 texts
- SN4.1 Mortification Māra accuses the Buddha of having abandoned the path of true austerity.
- SN4.2 In the Form of an Elephant King Māra manifests before the Buddha in the form of a ferocious elephant in order to scare him.
- SN4.3 Beautiful Māra tries to scare the Buddha by taking on shifting forms both beautiful and hideous.
- SN4.4 Māra’s Snares (1st) When the Buddha explains to the mendicants how he realized freedom, Māra claims he is still trapped.
- SN4.5 Māra’s Snares (2nd) When the Buddha explains to the mendicants how he has realized freedom, and so have his mendicant followers, Māra claims he is still trapped.
- SN4.6 A Serpent Māra manifests as a huge serpent, but the Buddha is unshaken.
- SN4.7 Sleeping After meditating all night, the Buddha lies down to sleep at dawn, and Māra scolds him for being lazy.
- SN4.8 Delighting The Buddha and Māra exchange verses on whether attachments are a source of delight or suffering.
- SN4.9 Lifespan (1st) Though the Buddha says that life is short, Māra says it is long.
- SN4.10 Lifespan (2nd) Though the Buddha says that life is short, Māra says it is long.
- SN4.11 Boulders Māra smashes boulders in an attempt to scare the Buddha.
- SN4.12 Lion Māra criticizes the Buddha for his lion’s roar, asserting that the Buddha is not in fact peerless.
- SN4.13 A Splinter The Buddha rests after being struck by stone splinters, and Māra criticizes him for being lazy.
- SN4.14 Appropriate Māra discourages the Buddha from teaching, warning him that he will become corrupted by favoritism.
- SN4.15 A Mental Snare Māra threatens the Buddha with a “mental snare” in the sky.
- SN4.16 The Alms Bowls While the mendicants are listening to the teachings, Māra takes the form of an ox and looks as if he will break their almsbowls.
- SN4.17 The Six Fields of Contact While the mendicants are listening to the teachings, Māra makes an awful roar to distract them.
- SN4.18 Alms Food Māra ensures that the Buddha fails to get alms, but the Buddha is happy to feed on joy.
- SN4.19 A Farmer While the mendicants are listening to the teachings, Māra takes the form of a farmer looking for lost oxen and addresses the Buddha.
- SN4.20 Ruling The Buddha wonders whether it is possible to rule justly, without violence. Māra appears and encourages the Buddha to pursue such a path.
- SN4.21 Several Māra approaches some young mendicants as an old brahmin, and tries to tempt them with talk of the pleasures of youth.
- SN4.22 With Samiddhi Māra repeatedly pesters the monk Samiddhi when he is on retreat. The Buddha encourages him, until eventually Samiddhi is able to recognize Māra for himself.
- SN4.23 With Godhika Venerable Godhika finds himself repeatedly falling away from his meditation attainments due to severe illness. Eventually he considers suicide, and Māra tries to get the Buddha to deter him. But the Buddha says Godhika has already attained awakening and has died blamelessly.
- SN4.24 Seven Years of Pursuit Māra has tried to distract the Buddha for seven years without success. He laments his failure with the similes of a crab whose limbs are smashed by a group of children, and a crow who tried to eat a stone.
- SN4.25 Māra’s Daughters Depressed, Māra laments to his three daughters of his failure to distract the Buddha. So they take on the task themselves, and assume a variety of sensuous forms to tempt him. But they fail too, and Māra castigates them for being so presumptuous
Bhikkhunīsaṃyutta SN 5 10 texts
- SN5.1 With Āḷavikā The nun Āḷavikā has entered the Dark Wood seeking seclusion when Māra comes to threaten her, claiming there is no escape and no point in seclusion. She recognizes him instantly and dismisses his taunts, asserting that she is beyond his control.
- SN5.2 With Somā When meditating in the Dark Wood, the nun Somā is taunted by Māra, who claims that a mere woman can never see the subtle truth. She rejects him, stating that gender does not matter when one is perceiving deep truths, and telling Māra to go see those still attached to gender.
- SN5.3 With Kisāgotamī Māra taunts the nun Kisāgotamī, alleging she is mourning sons and longing for a man. She rejects him, stating that she has no need for men, as she has destroyed the mass of darkness and conquered the army of Death.
- SN5.4 With Vijayā Māra comes to the nun Vijayā in the form of a handsome youth and tries to tempt her from her path. But she rejects sensual pleasures, as she delights in subtle meditation and has ended ignorance.
- SN5.5 With Uppalavaṇṇā Uppalavaṇṇā is rebuked by Māra, who says a beautiful woman like her should fear rogues when alone in the forest. However, she dismisses such fears, saying she can use her psychic powers to defeat thousands of rogues like him.
- SN5.6 With Cālā Māra asks the nun Cālā why she disapproves of rebith. She replies that it necessarily entails suffering.
- SN5.7 With Upacālā Māra asks the nun Upacālā where she wishes to be reborn. But as the world everywhere is burning, she rejects all forms of rebirth.
- SN5.8 With Sīsupacālā Māra asks the nun Sīsupacālā whose teaching she believes in. She replies that she rejects the various sectarians and follows the Buddha, as his teachings lead to freedom.
- SN5.9 With Selā Māra asks the nun Selā about who has created this “puppet”, i.e. the form that has been reincarnated. She replies that there is no creator, but it arises as a result of conditions, like the growing of a seed in a field.
- SN5.10 With Vajirā Māra asks the nun Vajirā about who has created this being. Recognizing him, she points out that the word “being” is nothing more than a convention used to designate the aggregates, just as the word “cart” is used when the parts are assembled
Brahmasaṃyutta SN 6 15 texts
- SN6.1 The Appeal of the Divinity After his awakening, the Buddha hesitated to teach, thinking that the Dhamma is too subtle for people to understand. But the high divinity Brahmā Sahampati appears and encourages him to teach, pointing out that there are some with “little dust in their eyes” who will understand.
- SN6.2 Respect After his awakening, the Buddha reflects that one should live with reverence; but who is he to revere, since he is fully awakened? He realizes that he should live revering the Dhamma. Brahmā Sahampati appears and agrees with him, saying that this is how all Buddhas of past and future live too.
- SN6.3 With Brahmadeva Brahmā Sahampati appears before a woman who is a devotee of his, and tells her to offer food instead to her son, a Buddhist monk, as Brahmās don’t eat the food she offers.
- SN6.4 With Baka the Divinity Baka the Brahmā conceives the wrong view that his status is permanent and imperishable. The Buddha goes to dissuade him, and they have an exchange in verse, with the Buddha telling Baka of his past lives.
- SN6.5 A Certain Divinity An unnamed brahmā god thinks to himself that he is so powerful no asectic can approach him. The Buddha goes straight to his realm and appears wrapped in flame above his head. Mahāmoggallāna and several other disciples follow him. The brahmā and his retinue are sutiably impressed.
- SN6.6 The Negligent Divinity The brahmās Subrahmā and Suddhāvāsa note that a fellow-brahmā is living in negligence, overly impressed with his own glory, so they go to shake him from his complacence.
- SN6.7 About Kokālika The brahmās Subrahmā and Suddhāvāsa come to the Buddha’s hut and speak on the monk Kokālika, a follower of Devadatta.
- SN6.8 About Katamorakatissaka The brahmās Subrahmā and Suddhāvāsa come to the Buddha’s hut and speak on the monk Katamorakatissaka, a follower of Devadatta.
- SN6.9 With the Divinity Tudu The brahmā Tudu tries to persuade Kokālika to have faith in Sāriputta and Moggallāna, but Kokālika wants none of it.
- SN6.10 With Kokālika Kokālika goes to the Buddha and criticizes Sāriputta and Moggallāna. But having deliberately slandered such great monks, he dies and Brahmā Sahampati informs the Buddha he has been reborn in hell. The Buddha gives a memorable simile of the length of life in hell.
- SN6.11 With Sanaṅkumāra Brahmā Sanaṅkumāra appears to the Buddha and asserts that the aristocrat or khattiya is the best caste, but the Buddha is the best of people.
- SN6.12 About Devadatta Brahmā Sahampati, referring to Devadatta, points out that honors destroy a scoundrel.
- SN6.13 At Andhakavinda Brahmā Sahampati appears to the Buddha and speaks in praise of the renunciates staying fearless in the deep forest, and celebrates the many who have found freedom.
- SN6.14 About Aruṇavatī The Buddha tells a story of the past Buddha Sikhī and his disciple Abhibhū. They visit a brahmā realm where they perform many astounding feats and give teachings.
- SN6.15 Full Extinguishment After the Buddha became finally extinguished, Brahmā Sahampati led a series of distinguished beings who uttered verses in commemoration
Brāhmaṇasaṃyutta SN 7 22 texts
- SN7.1 With Dhanañjānī When a brahmin lady expresses her confidence in the Triple Gem, her husband is annoyed. She encourages him to visit the Buddha, who soothes his anger.
- SN7.2 With Bhāradvāja the Rude A brahmin visits the Buddha and unleashes a tirade of abuse, but the Buddha refuses to accept it, showing that he remains free of anger.
- SN7.3 With Bhāradvāja the Fiend A brahmin visits the Buddha and abuses him, but the Buddha responds only with patience.
- SN7.4 With Bhāradvāja the Bitter Hearing that a brahmin had gone forth under the Buddha, another brahmin was upset. But once again the Buddha calms him down, pointing out that anger only harms oneself.
- SN7.5 Harmless A brahmin called “Harmless” visits the Buddha, who teaches him the true meaning of harmlessness.
- SN7.6 With Bhāradvāja of the Matted Hair A brahmin with matted hair asks the Buddha how we can become disentangled. This short set of verses became one of the most important in all of Theravāda Buddhism when it was used as the cornerstone of the commentarial treatise Visuddhimagga (Path of Purification).
- SN7.7 With Bhāradvāja the Pure The brahmin Suddhika makes the strikingly Buddhist assertion that mere austerities don’t lead to purity; only knowledge and conduct do.
- SN7.8 With Bhāradvāja the Fire-Worshiper A brahmin conducting a fire sacrifice invites the Buddha to accept the blessed milk-rice, claiming that the Buddha is a true brahmin.
- SN7.9 With Bhāradvāja of Sundarikā A brahmin conducting a fire sacrifice wishes to offer the sacrificial cake. He sees the Buddha meditating and wants to give it to him, but hesitates when he realizes he is a shaven-headed ascetic. He asks the Buddha’s caste, but the Buddha argues that conduct is the important thing, not caste. The Buddha gives a metaphorical reinterpretation of the elements of brahmanical ritual.
- SN7.10 Many Daughters A brahmin is searching for his lost oxen when he sees the Buddha meditating peacefully in the forest. He laments the many sorrows of his life, celebrating the Buddha’s happiness and freedom from such sorrows.
- SN7.11 With Bhāradvāja the Farmer A brahmin farmer criticizes the Buddha for failing to produce food, merely living off the work of others. But the Buddha shows that his true work is spiritual.
- SN7.12 With Udaya A brahmin complains when the Buddha visits for alms again and again. The Buddha takes the chance to point out that all natural phenomena repeat in cycles, and only an awakened one escapes the cycle.
- SN7.13 With Devahita The Buddha is ill and sends his attendant monk Upavāṇa to fetch some hot water. A brahmin gives him not just water, but also molasses to ease his stomach. Later the brahmin visits the Buddha to discuss generosity.
- SN7.14 A well-to-do brahmin A brahmin in shabby clothes has been kicked out of his home by ungrateful sons. The Buddha gives him a verse to recite in the village council, comparing his faithless sons to his trusty wooden staff. Ashamed, the sons take back their father, bathe and dress him.
- SN7.15 Stuck-Up A stuck-up brahmin listening to the Buddha teach is awestruck when the Buddha appears to read his mind. To the surprise of the crowd, he bows and kisses the Buddha’s feet. The Buddha tells him to take his seat, and they exchange verses on the topic of conceit.
- SN7.16 The Contraphile A brahmin who loves to contradict everyone approaches the Buddha thinking to challenge him. But when he hears the Buddha speak, he cannot find anything to contradict.
- SN7.17 The Builder A brahmin is enjoying his work in the woods. Seeing the Buddha in meditation, he wonders what sort of work the Buddha enjoys.
- SN7.18 Collecting Firewood Some brahmin students are collecting firewood when they see the Buddha in meditation. They return and inform their teacher, who visits the Buddha to ask him how he is so peaceful in the wild forest.
- SN7.19 The Brahmin Who Provided for His Mother A brahmin wonders whether the legitimate seeking of alms is a proper way to support his parents.
- SN7.20 An Almsman The Buddha explains that a true mendicant is one who has gone beyond evil.
- SN7.21 With Saṅgārava A brahmin believes that by bathing he can wash away his sins. But the Buddha speaks of the Dhamma as a lake for true purification.
- SN7.22 At Khomadussa When the Buddha approaches a brahmin council in session, they complain that he is out of order.
Vaṅgīsasaṃyutta SN 8 12 texts
- SN8.1 Renounced Enticed by the sight of beautiful women, the newly ordained monk Vaṅgīsa dispels desire and celebrates his commitment to the spiritual path in verse.
- SN8.2 Dissatisfaction Vaṅgīsa is troubled again by lust, but manages to dispel it through his own efforts. His verse speak of the way of the renunciate, letting go of desire and wrong views, and dedicated to ethical conduct and seclusion.
- SN8.3 Good-Hearted As a renowned poet, Vaṅgīsa looked down on less skilled mendicants. Ashamed of his conceit, he exhorted himself in verse to be humble and at peace.
- SN8.4 With Ānanda Troubled once more by lust, Vaṅgīsa turned to Ānanda for support. Ānanda tells him to shift his perception so that beautiful things no longer seem so.
- SN8.5 Well-Spoken Words The Buddha gives a simple teaching on four qualities of good speech. Vaṅgīsa is inspired to utter a more elaborate set of verses on the topic, praising especially the speech of the Buddha that leads to the Deathless.
- SN8.6 With Sāriputta Seeing Sāriputta speak on the Dhamma, and the rapt attention of the Saṅgha, Vaṅgīsa comes out with verses in his praise.
- SN8.7 The Invitation to Admonish On the Pavāraṇā day at the end of the rains retreat, the Buddha invites the Saṅgha to admonish him. But not only is the Buddha faultless, so are all the 500 monks present. Vaṅgīsa is inspired to utter a elaborate praise of the Buddha.
- SN8.8 Over a Thousand Seeing the Buddha speak on the Dhamma, and the rapt attention of the Saṅgha, Vaṅgīsa comes out with verses in his praise. When asked if the verses were spontaneous, he replies that they were, and the Buddha invites him to speak further.
- SN8.9 With Koṇḍañña Aññā Koṇḍañña, the very first disciple to realize the Dhamma, comes to visit the Buddha after long in seclusion. Inspired, Vaṅgīsa speaks verses in his praise.
- SN8.10 With Moggallāna Vaṅgīsa speaks in praise of Moggallāna and the Saṅgha.
- SN8.11 At Gaggarā Vaṅgīsa says the Buddha, like the moon or the sun, outshines the whole world.
- SN8.12 With Vaṅgīsa Remembering his past as a wandering poet, Vaṅgīsa celebrates the freedom he has found in the Dhamma
Vanasaṃyutta SN 9 14 texts
- SN9.1 Seclusion A monk in the forest lets his mind drift to thoughts of the lay life, but is warned by a local deity.
- SN9.2 Application When a mendicant falls asleep in the middle of the day, a deity tries to rouse them up. But not all is at it seems.
- SN9.3 With Kassapagotta A monk named Kassapagotta encounters a hunter in the forest and tries to dissuade him from his violent purpose. But a deity warns him not to waste his time.
- SN9.4 Several Mendicants Set Out Wandering When a group of mendicants leave the forest in which they had been staying, the local deities lament their absence.
- SN9.5 With Ānanda A deity warns Ānanda about getting too involved with teaching lay folk.
- SN9.6 With Anuruddha A former partner of Venerable Anuruddha, now a deity named Jālinī, tries to tempt him with heavenly pleasures. But he has seen a higher happiness.
- SN9.7 With Nāgadatta When Venerable Nāgadatta spends too much time in the village, a deity admonishes him.
- SN9.8 The Mistress of the House A deity becomes concerned of the gossip about a certain monk who had become close with a family in the village. Taking the form of one of the women of the family, she tries to warn him; but he says a true practitioner is not concerned with gossip.
- SN9.9 A Vajji Hearing the sounds of a city festival, a mendicant feels lonely in the forest. A deity comes to give them solace and support.
- SN9.10 Recitation When a mendicant gives up their habit of reciting the texts, a deity questions them. But it seems they have now found peace.
- SN9.11 Unskillful Thoughts A mendicant plagued by bad thoughts is encouraged by a deity.
- SN9.12 Midday A deity speaks of the fearfulness of the murmuring forest. But to a mendicant it seems delightful.
- SN9.13 Undisciplined Faculties A group of mendicants in the forest had fallen into bad ways, becoming conceited and confused. A deity came to admonish them, making clear that they were only speaking of the badly behaved, not all mendicants.
- SN9.14 The Thief of Scent A mendicant takes a bath in a pond and sniffs a lotus. A deity accuses him of being a “thief of scent”. For a person living a life of purity, even such a small matter is a cause for concern
Yakkhasaṃyutta SN 10 12 texts
- SN10.1 With Indaka A local spirit asks the Buddha how a body is produced if there is no soul.
- SN10.2 Sakka In Name Only A spirit tells the Buddha that if he is truly free he should not be instructing others.
- SN10.3 With Spiky The spirits Khara and Sūciloma argue about whether the Buddha is a true ascetic or not. They approach him initially with threats, but then ask as to the origin of greed and hate.
- SN10.4 With Maṇibhadda The spirit Maṇibhadda speaks in praise of mindfulness, opining that a mindful one is free of hate. The Buddha responds that yes, mindfulness is wonderful, but only through developing love is one free of hate.
- SN10.5 With Sānu It seems that the novice Sānu had returned to his home intending to disrobe. To prevent him, a spirit possessed him, encouraging him to pursue the path of good. Sānu’s mother, weeping for her son, also tries to make him stay in robes.
- SN10.6 With Piyaṅkara A female spirit hushes her son Piyaṅkara so she can hear the teaching and pursue harmlessness.
- SN10.7 With Punabbasu A female spirit hushes her children as she listens to the teaching. But her son Punabbasu says that he had not been talking, as he too wants to learn.
- SN10.8 With Sudatta When Anāthapiṇḍika heard that a Buddha had arisen in the world, he rose first thing in the morning to go and visit him. But a mysterious darkness caused him to hesitate, so a spirit repeatedly encouraged him to step forward. Finally he reached the Buddha, and asked if he had slept well.
- SN10.9 With the Nun Sukkā (1st) A spirit was full of faith in the nun Sukkā, so he went about the towns and villages encouraging people to listen to her teaching.
- SN10.10 With the Nun Sukkā (2nd) A spirit was full of faith in the nun Sukkā, so he went about the towns and villages singing the benefits of giving her offerings.
- SN10.11 With the Nun Cīrā A spirit was full of faith in the nun Cirā, so he went about the towns and villages singing the benefits of giving her offerings.
- SN10.12 With Āḷavaka The famous story of the spirit Āḷavaka, who tries to bully the Buddha, but is soon persuaded through a surprisingly insightful series of questions and answers. This discourse provided the background for several elaborate legends in the later traditions
Sakkasaṃyutta SN 11 25 texts
- SN11.1 With Suvīra When Sakka, the Lord of Gods, tries to organize a counterattack against the demons, he is frustrated by his lazy general Suvīra. Sakka asks Suvīra how one might get what one wants without effort; but Suvīra apparently believes Sakka can grant any wish he wants. The Buddha emphasizes that if effort is valuable among the gods, how much more so for mendicants.
- SN11.2 With Susīma When Sakka, the Lord of Gods, tries to organize a conterattack against the demons, he is frustrated by his lazy general Susīma. Sakka asks Susīma how one might get what one wants without effort; but Susīma apparently believes Sakka can grant any wish he wants. The Buddha emphasizes that if effort is valuable among the gods, how much more so for mendicants.
- SN11.3 The Banner’s Crest Sakka rallies his troops with the sight of his banner. But the Buddha points out that the deities, powerful as they are, are not free of fear, but he is. He encourages the mendicants to recollect the Triple Gem to abandon fear.
- SN11.4 With Vepacitti In a battle between the gods and the demons, and the demon lord Vepacitti is captured and brought in chains to Sakka’s hall. Vepacitti abuses Sakka, who endures his harsh words in patience. The charioteer Mātali asks whether he is silent out of weakness or fear, but Sakka says there is no point is wasting words arguing with a fool.
- SN11.5 Victory by Good Speech The demon lord Vepacitti proposes to Sakka that they engage in a battle of wits in debate rather than war. Vepacitti speaks in praise of forceful punishment, while Sakka stands up for patience and forgiveness.
- SN11.6 Bird Nests Fleeing the demon host, Sakka’s chariot risks endangering the nests of little birds in the forest. Rather than render the birds homeless, Sakka instructs his charioteer to turn back, even at the cost of his life.
- SN11.7 Not Betray Sakka reflects that one should not harm even one’s enemy. Knowing this, Vepacitti immediately takes advantage of it.
- SN11.8 Verocana, Lord of Titans Sakka, lord of gods, and Verocana, lord of demons, approach the Buddha’s hut and speak in praise of effort.
- SN11.9 Seers in the Wilderness In days gone by, Sakka, lord of gods, and Vepacitti, lord of demons, visited a hermitage of seers. But Vepacitti behaves rudely, while Sakka honors them. However, the seers beg Sakka to leave, on account of the stink of their unwashed bodies. But he says he loves their smell.
- SN11.10 Seers by the Ocean In the past, when battle between the gods and demons loomed, some seers sought out the demon lord Sambara to beg for protection. But due to their devotion to Sakka, he rejected them, so they cursed him.
- SN11.11 Vows Sakka achieved his status because of seven vows he kept in the past.
- SN11.12 Sakka’s Names Sakka’s many names arose due to the diverse good deeds he did in the past.
- SN11.13 With Mahāli Mahāli the Licchavi is skeptical as to whether the Buddha has really seen Sakka.
- SN11.14 Poor The gods complain when a poor man is reborn in heaven. But Sakka points out that even though poor, he did many good deeds.
- SN11.15 Delightful When Sakka asks what place is truly delightful, the Buddha replies that it is wherever the perfected ones dwell.
- SN11.16 Sponsoring Sacrifice When Sakka asks where a gift is most fruitful, the Buddha replies that it is the Saṅgha.
- SN11.17 Homage to the Buddha Sakka and Brahmā Sahampati come to the Buddha’s hut and speak in his praise.
- SN11.18 Who Sakka Worships When Sakka sets out on a pleasure jaunt, he begins by lifting his joined palms to the four quarters . His charioteer Mātali points out that Sakka is venerated by gods and men, and asks who he is venerating. Sakka replies that he venerates both well-practiced mendicants as well as virtuous lay folk.
- SN11.19 Who Sakka Worships When Sakka sets out on a pleasure jaunt, he begins by lifting his joined palms to the Buddha. His charioteer Mātali points out that Sakka is venerated by gods and men, and asks who he is venerating. Sakka replies that he venerates the Buddha, the perfected mendicants as well as trainees on the path.
- SN11.20 Who Sakka Worships When Sakka sets out on a pleasure jaunt, he begins by lifting his joined palms to the Saṅgha of mendicants. His charioteer Mātal asks why Sakka venerates smelly mendicants. Sakka replies that he venerates them for their renunciation and peacefulness.
- SN11.21 Slain Anger is the only thing whose slaying the Buddha commends.
- SN11.22 Ugly When an ugly spirit takes Sakka’s throne, the gods were outraged. But the more they complained, the prettier he became. Sakka realized this was the so-called “anger eating spirit”, and treated him with kindness and respect.
- SN11.23 The Sambari Sorcery When Vepacitti fell ill, Sakka visited his old adversary, who begged to be cured. But Sakka demanded to be taught a powerful magic spell first.
- SN11.24 Transgression When two mendicants have a falling out, the Buddha recalls the wise words of Sakka on not letting anger ruin friendship.
- SN11.25 Don’t Be Angry The Buddha recalls the words of Sakka warning of how anger crushes people like an avalanche
Khandhavagga SN 22–34
Khandhasaṃyutta SN 22 159 texts
- SN22.1 Nakula’s Father The householder Nakulapitā asks the Buddha for help in coping with old age. The Buddha says to reflect: “Even though I am afflicted in body, my mind will be unafflicted.” Later Sāriputta explains this in terms of the five aggregates.
- SN22.2 At Devadaha A number of mendicants are heading for lands west, but the Buddha advises them to speak with Sāriputta before they go. Sāriputta reminds them that in foreign lands they will be scrutinized for their understanding, so they need to be able to answer questions on the teaching. He goes on to explain that the Dhamma is for the removal of desire for the five aggregates.
- SN22.3 With Hāliddikāni The householder Hāliddakāni approaches the Venerable Mahākaccāna in the Avanti country and asks how to understand a verse from “The Questions of Māgandiya” of the Aṭṭhakavagga (Snp 4.9). Though the verse appears to be pitched at an ethical level, describing a sage intimate with none in the village, Mahākaccāna explains it in philosophical terms as non-attachment to the aggregates.
- SN22.4 Hāliddikāni (2nd) The householder Hāliddakāni approaches the Venerable Mahākaccāna in the Avanti country and asks how to understand a passage on liberation from “The Questions of Sakka” (see MN 37 and DN 21). Mahākaccāna explains it in terms of freedom from attachment to the aggregates.
- SN22.5 Development of Immersion A mendicant should develop immersion (samādhi) in order to truly understand the origin and ending of the five aggregates.
- SN22.6 Retreat A mendicant should make an effort in seclusion in order to truly understand the origin and ending of the five aggregates.
- SN22.7 Anxiety Because of Grasping An ordinary person identifies their self with the five aggregates and suffers anxiety when the aggregates change. But a noble disciple, free of such identification, does not suffer.
- SN22.8 Anxiety Because of Grasping (2nd) An ordinary person identifies their self with the five aggregates and suffers anxiety when the aggregates change. But a noble disciple, free of such identification, does not suffer.
- SN22.9 Impermanence in the Three Times The aggregates are impermanent in the past and future as in the present.
- SN22.10 Suffering in the Three Times The aggregates are suffering in the past and future as in the present.
- SN22.11 Not-Self in the Three Times The aggregates are not-self in the past and future as in the present.
- SN22.12 Impermanence Because the aggregates are impermanent, a noble disciple becomes disillusioned with them.
- SN22.13 Suffering Because the aggregates are suffering, a noble disciple becomes disillusioned with them.
- SN22.14 Not-Self Because the aggregates are not-self, a noble disciple becomes disillusioned with them.
- SN22.15 That Which is Impermanent One should truly understand the five aggregates as impermanent, etc.
- SN22.16 That Which is Suffering One should truly understand the five aggregates as suffering, etc.
- SN22.17 That Which is Not-Self One should truly understand the five aggregates as not-self.
- SN22.18 Impermanence With Its Cause Since the causes of the aggregates are impermanent, how can the aggregates be permanent?
- SN22.19 Suffering With Its Cause Since the causes of the aggregates are suffering, how can the aggregates be free of suffering?
- SN22.20 Not-Self With Its Cause Since the causes of the aggregates are not-self, how can the aggregates be self?
- SN22.21 With Ānanda Ānanda asks the Buddha what exactly is meant when we say that things cease. The Buddha explains it as the cessation of the aggregates.
- SN22.22 The Burden of Responsibility The aggregates are the burden, a person carries that burden, craving takes up the burden, and letting go puts down the burden.
- SN22.23 Complete Understanding The aggregates are to be fully understood, and the full understanding is the ending of defilements.
- SN22.24 Directly Knowing Only by directly knowing the aggregates can one end suffering.
- SN22.25 Desire and Greed By letting go desire, the aggregates come to an end.
- SN22.26 Gratification Before his awakening, the Buddha investigated the aggregates in terms of their gratification, drawback, and escape.
- SN22.27 Gratification (2nd) When the Buddha fully knew the gratification, drawback, and escape regarding the five aggregates he became awakened.
- SN22.28 Gratification (3rd) Beings are attached to the five aggregates due to gratification, repelled due to drawbacks, and find escape because there is an escape.
- SN22.29 Taking Pleasure If you enjoy the aggregates, you enjoy suffering.
- SN22.30 Arising The arising of the aggregates is the arising of suffering.
- SN22.31 The Root of Gloom The aggregates are misery, desire for them is the root of misery.
- SN22.32 Brittle The aggregates are fragile and their passing is not fragile.
- SN22.33 It’s Not Yours Let go of what is not yours: the five aggregates. You wouldn’t be upset if someone took the grass and sticks from the monastery grounds, so why worry over the aggregates?
- SN22.34 It’s Not Yours (2nd) Let go of what is not yours: the five aggregates.
- SN22.35 A Mendicant The Buddha teaches a mendicant who wants to go on retreat that one is reckoned by what one has an underlying tendency for. The mendicant gives a full explanation.
- SN22.36 A Mendicant (2nd) The Buddha teaches a mendicant who wants to go on retreat that one is measured by what one has an underlying tendency for. The mendicant gives a full explanation.
- SN22.37 With Ānanda The Buddha speaks to Ānanda on what at AN 3.47 described as the “characteristics of conditioned phenomena”: arising, ceasing, and change while persisting. This was to become a critical aspect of later theories on the nature of change. Ānanda explains in terms of the aggregates.
- SN22.38 With Ānanda (2nd) The Buddha speaks to Ānanda on what at AN 3.47 described as the “characteristics of conditioned phenomena”: arising, ceasing, and change while persisting, as applied to past, future, and present. Ānanda explains in terms of the aggregates.
- SN22.39 In Line With the Teaching To practice in line with the teachings a mendicant should meditate on disillusionment with the aggregates.
- SN22.40 In Line With the Teaching (2nd) To practice in line with the teachings a mendicant should meditate on the aggregates as impermanent.
- SN22.41 In Line With the Teaching (3rd) To practice in line with the teachings a mendicant should meditate on the aggregates as suffering.
- SN22.42 In Line With the Teaching (4th) To practice in line with the teachings a mendicant should meditate on the aggregates as not-self.
- SN22.43 Be Your Own Island Dwell with yourself as an island and refuge, with the Dhamma as an island and refuge. How? By investigating how suffering arises from identification with the aggregates.
- SN22.44 Practice Contemplation of the five aggregates as not-self is the path to the end of identity.
- SN22.45 Impermanence Seeing the five aggregates as impermanent, etc., leads to freedom.
- SN22.46 Impermanence (2nd) Seeing the five aggregates as impermanent, etc., leads to letting go of views and ultimately to freedom.
- SN22.47 Ways of Regarding When you identify anything as self, you always identify one or other of the five aggregates.
- SN22.48 Aggregates The distinction between “five aggregates” and “five grasping aggregates”.
- SN22.49 With Soṇa The Buddha teaches a householder named Soṇa not to be conceited about the five aggregates.
- SN22.50 With Soṇa (2nd) The Buddha teaches a householder named Soṇa that any true ascetic understands the five aggregates.
- SN22.51 The End of Relishing Right view is seeing the aggregates as they are, impermanent, and this leads to freedom.
- SN22.52 The End of Relishing (2nd) Focusing properly on the five aggregates you see them as they are and become free.
- SN22.53 Involvement Consciousness stands dependent on the other four aggregates, and this attachment is what fuels the cycle of rebirth.
- SN22.54 Seeds of Plants Consciousness is like a seed that is planted in the soil of the other four aggregates and watered with craving.
- SN22.55 An Inspired Saying The Buddha utters an enigmatic saying that non-identification leads to cutting off the fetters. A mendicant asks how to achieve this.
- SN22.56 Rounds of the Grasping Aggregates The Buddha did not claim to be awakened until he had fully understood each of the five aggregates in the light of each of the four noble truths. This discourse includes definitions of each of the aggregates.
- SN22.57 Seven Cases To be fully accomplished, a mendicant should investigate the five aggregates in light of the four noble truths, as well as their gratification, drawback, and escape. In addition, they should investigate the elements, sense fields, and dependent origination.
- SN22.58 The Fully Awakened Buddha The Buddha declares that a mendicant is freed by wisdom by non-attachment to the aggregates, in just the same way as he himself. He then explains that the difference between himself and another awakened mendicant is simply that he was the first to discover the path and teach it to others.
- SN22.59 The Characteristic of Not-Self In the Deer Park at Varanasi the Buddha teaches the famous second discourse, on not-self with regard to the aggregates, to the group of five monks. At the conclusion, they become perfected ones.
- SN22.60 With Mahāli Mahāli the Licchavi reports to the Buddha that the rival teacher Pūraṇa Kassapa asserts that there is no reason for beings to be either defiled or pure. The Buddha denies this, and goes on to explain how it happens.
- SN22.61 Burning The five aggregates are burning.
- SN22.62 The Scope of Definition All philosophers must accept that the five aggregates are described in language that refers to either the past, future, or present.
- SN22.63 When You Grasp A mendicant comes to the Buddha to ask for instructions before going on retreat. The Buddha teaches them that in clinging to the aggregates one is bound by Māra.
- SN22.64 Conceiving In conceiving regarding the aggregates one is bound by Māra.
- SN22.65 When You Take Pleasure In seeking enjoyment in the aggregates one is bound by Māra.
- SN22.66 Impermanence One should let go of desire for what is impermanent, namely the five aggregates.
- SN22.67 Suffering One should let go of desire for what is suffering, namely the five aggregates.
- SN22.68 Not-Self One should let go of desire for what is not-self, namely the five aggregates.
- SN22.69 Not Belonging to Self One should let go of desire for what does not belong to self, namely the five aggregates.
- SN22.70 Definitely Arousing One should let go of desire for what appears tantalizing, namely the five aggregates.
- SN22.71 With Rādha Venerable Rādha asks the Buddha how to see so as to let go of conceit. The Buddha tells him to contemplate the aggregates in terms of not-self.
- SN22.72 With Surādha Venerable Surādha asks the Buddha how to see so as to let go of conceit and be freed. The Buddha tells him to contemplate the aggregates in terms of not-self.
- SN22.73 Gratification Only a noble disciple truly understand the five aggregates’ gratification, drawback, and escape.
- SN22.74 Origin Only a noble disciple truly understand the five aggregates’ origin, ending, gratification, drawback, and escape.
- SN22.75 Origin (2nd) Only a noble disciple truly understand the five aggregates’ origin, ending, gratification, drawback, and escape.
- SN22.76 The Perfected Ones One who is freed after truly understanding the aggregates is a perfected one. They are the best of beings, even up to the pinnacle of existence. A set of verses extols the perfected ones.
- SN22.77 The Perfected Ones (2nd) One who is freed after truly understanding the aggregates is a perfected one. They are the best of beings, even up to the pinnacle of existence.
- SN22.78 The Lion When a lion emerges from its lair and roars, animals are terrified. Similarly, when the Buddha teaches of the impermanence of the aggregates, even the gods are filled with fear. This is illustrated with a set of verses.
- SN22.79 Bitable One of the most extensive discourses in this collection begins with the Buddha saying that when anyone recollects a past life, all they are recollecting is the five aggregates. He then gives a distinctive set of definitions of the aggregates in terms of their functions, and discusses them from various aspects.
- SN22.80 Beggars While staying at Kapilavatthu the Buddha dismissed the the Sangha for misbehaving. Later he decided to support them for the sake of the young mendicants. He reminds them that their livelihood is considered a lowly one, and that one should let go of bad thoughts and wrong views, and see the aggregates as impermanent.
- SN22.81 At Pārileyyaka Leaving behind the quarreling monks at Kosambi, the Buddha went to stay in the empty forest at Pārileyyaka. Ānanda brings some mendicants to receive a teaching, and one of them wonders how to see so as to end defilements in this very life. The Buddha teaches the 37 practices that lead to awakening, and then goes on to show that various ways of regarding the aggregates are conditioned phenomena.
- SN22.82 A Full Moon Night On a sabbath day with the Sangha at Sāvatthi, the Buddha answers a series of ten questions on the aggregates.
- SN22.83 With Ānanda Ānanda praises Venerable Puṇṇa Mantāniputta, and says that it was when hearing his teaching on the aggregates that he understood the Dhamma.
- SN22.84 With Tissa Venerable Tissa, the Blessed One’s paternal cousin, tells the monks that he is dissatisfied as a monk. When the Buddha hears of this, he calls Tissa to him, and questions him on the aggregates. As Tissa showed his understanding of each question, the Buddha praised him, lifting his spirits.
- SN22.85 With Yamaka Venerable Yamaka had the wrong view that one whose defilements have ended is annihilated at death. The monks ask Sāriputta to help, and he asks Yamaka whether a realized one in this very life may be identified as one of the aggregates, or apart from them. Convinced, Yamaka lets go of his view and sees the Dhamma.
- SN22.86 With Anurādha Venerable Anurādha is questioned by a number of ascetics, and ends up by saying that a realized one is described in terms other than “still existing after death” and so on. The wanderers say he’s a fool, so he checks with the Buddha, who says that a realized one is not even apprehended in this life, so how can he be described after death?
- SN22.87 With Vakkali Venerable Vakkali is ill, and asks the Buddha to visit him. The Buddha does so, but says there is no point in seeing his physical body, as one who sees the Dhamma sees him. Later, Vakkali is taken to the Black Rock on Isigili, where he declares that he has no attachment to the aggregates, and takes his own life. The Buddha says that he had attained final extinguishment.
- SN22.88 With Assaji Venerable Assaji is ill, and asks the Buddha to visit him. The Buddha does so, and learns that Assaji has difficulty maintaining his meditation. The Buddha encourages him to contemplate the impermanence of the aggregates.
- SN22.89 With Khemaka Venerable Khemaka is ill, and some senior mendicants ask Dāsaka to convey their concern to him. There follows a series of exchanges mediated by Dāsaka until eventually Khemaka, despite his illness, goes to see the other mendicants himself. The seniors are asking to determine Khemaka’s understanding of the Dhamma, and he says that although he has let go of the five lower fetters, he still has a residual attachment to the five aggregates.
- SN22.90 With Channa Hearing that the Buddha, while on his deathbed, had announced a special punishment for him, Venerable Channa asks for teachings from the mendicants. Unsatisfied, he seeks out Ānanda, who teaches him the address to Kaccāyana (SN 12.15).
- SN22.91 Rāhula Rāhula asks how to contemplate to let go of conceit. The Buddha urges him to see the aggregates as not-self.
- SN22.92 Rāhula (2nd) Rāhula asks how to contemplate to let go of conceit and be free. The Buddha urges him to see the aggregates as not-self.
- SN22.93 A River If you grasp at the aggregates as a self, you will meet with calamity, like a man swept down by a mountain river, grasping at grass or rushes.
- SN22.94 Flowers The Buddha doesn’t dispute with the world; the world disputes with him. He has understood the five aggregates and explains them. Like a lotus, he was born in the swamp, but rises above it.
- SN22.95 A Lump of Foam The Buddha gives a series of similes for the aggregates: physical form is like foam, feeling is like a bubble, perception is like a mirage, choices are like a coreless tree, and consciousness is like an illusion.
- SN22.96 A Lump of Cow Dung Nothing in the aggregates has even the tiniest bit of stability or permanence. In a past life, the Buddha was a great king with vast properties, but all those conditions have passed away.
- SN22.97 A Fingernail A mendicant asks whether anything in the aggregates has even the tiniest bit of stability or permanence. The Buddha answers using the simile of a little dirt under his fingernail.
- SN22.98 Plain Version A mendicant asks whether anything in the aggregates has even the tiniest bit of stability or permanence.
- SN22.99 A Leash Transmigration has no knowable beginning; even the oceans, mountains, and this great earth will perish. But like a dog on a leash running around a post, beings remain attached to the aggregates.
- SN22.100 A Leash (2nd) A dog leashed to a post will always remain close to that post. In the same way, beings remain close to aggregates in this endless cycle of transmigration. The Buddha refers to a well-known painting called “Conduct”, and says the mind is even more diverse than that; and indeed, the animal realm is the most diverse of them all, and it is produced by the mind.
- SN22.101 The Adze Contemplating the aggregates leads to liberation, but this may not be immediately apparent. The Buddha illustrates this with similes of a chook sitting on eggs, the wearing away of an axe handle, and the rotting of a ship’s rigging.
- SN22.102 The Perception of Impermanence The perception of impermanence eliminates lust, ignorance, and conceit. Illustrated with a long series of similes.
- SN22.103 Ends The aggregates considered in light of the four noble truths, phrased as “portions” or “sides”.
- SN22.104 Suffering The aggregates considered in light of the four noble truths in terms of suffering.
- SN22.105 Substantial Reality The aggregates considered in light of the four noble truths in terms of identity.
- SN22.106 Should Be Completely Understood The aggregates are to be fully understood, ending the defilements is the full understanding of them, and an arahant is the one who has achieved this.
- SN22.107 Ascetics (1st) Only a true ascetic fully understands the five aggregates.
- SN22.108 Ascetics (2nd) Only a true ascetic fully understands the five aggregates.
- SN22.109 A Stream-Enterer One who truly understand these five aggregates is a stream-enterer.
- SN22.110 A Perfected One One who truly understand these five aggregates and is freed from them is a perfected one.
- SN22.111 Giving Up Desire Give up desire for the aggregates and they will come to an end.
- SN22.112 Giving Up Desire (2nd) Give up desire for the aggregates and they will come to an end.
- SN22.113 Ignorance Ignorance is not understanding the aggregates.
- SN22.114 Knowledge Knowledge is understanding the aggregates.
- SN22.115 A Dhamma speaker A true Dhamma speaker teaches for letting go of the aggregates.
- SN22.116 A Dhamma speaker (2nd) A true Dhamma speaker teaches for letting go of the aggregates.
- SN22.117 Shackles An unawakened person is bound both internally and externally to the aggregates and grows old in bondage.
- SN22.118 Questioning The Buddha questions the mendicants on the aggregates.
- SN22.119 Questioning (2nd) The Buddha questions the mendicants on the aggregates.
- SN22.120 Things That Tighten Fetters The aggregates are the things that fetter, the craving is the fetter.
- SN22.121 Things That Fuel Grasping The aggregates are the things that are graspable, the craving is the grasping.
- SN22.122 An Ethical Mendicant Mahākoṭṭhita asks what an ethical mendicant should focus on, and Sāriputta replies that if they focus on aggregates as impermanent, etc. they may become a stream-enterer. A stream-enterer contemplating in the same way may become a non-returner, a once-returner, and a perfected one.
- SN22.123 Learned Mahākoṭṭhita asks what an educated mendicant should focus on, and Sāriputta replies that if they focus on aggregates as impermanent, etc. they may become a stream-enterer. A stream-enterer contemplating in the same way may become a non-returner, a once-returner, and a perfected one.
- SN22.124 With Kappa Venerable Kappa asks the Buddha how to see so as to let go of conceit. The Buddha tells him to contemplate the aggregates in terms of not-self.
- SN22.125 With Kappa (2nd) Venerable Kappa asks the Buddha how to see so as to let go of conceit and be freed. The Buddha tells him to contemplate the aggregates in terms of not-self.
- SN22.126 Liable To Originate The Buddha explains to a mendicant that ignorance is not understanding the aggregates in terms of arising and ceasing, while knowledge is understanding the aggregates.
- SN22.127 Liable To Originate (2nd) Sāriputta explains to Mahākoṭṭhita that ignorance is not understanding the aggregates in terms of arising and ceasing.
- SN22.128 Liable To Originate (3rd) Sāriputta explains to Mahākoṭṭhita that knowledge is understanding the aggregates in terms of arising and ceasing.
- SN22.129 Gratification Sāriputta explains to Mahākoṭṭhita that ignorance is not understanding the aggregates in terms of gratification, drawback, and escape.
- SN22.130 Gratification (2nd) Sāriputta explains to Mahākoṭṭhita that knowledge is understanding the aggregates in terms of gratification, drawback, and escape.
- SN22.131 Origin Sāriputta explains to Mahākoṭṭhita that ignorance is not understanding the aggregates in terms of arising and ceasing, gratification, drawback, and escape.
- SN22.132 Origin (2nd) Sāriputta explains to Mahākoṭṭhita that knowledge is understanding the aggregates in terms of arising and ceasing, gratification, drawback, and escape.
- SN22.133 With Koṭṭhita Mahākoṭṭhita explains to Sāriputta that ignorance is not understanding the aggregates in terms of gratification, drawback, and escape, while knowledge is understanding the aggregates.
- SN22.134 With Koṭṭhita (2nd) Mahākoṭṭhita explains to Sāriputta that ignorance is not understanding the aggregates in terms of arising and ceasing, gratification, drawback, and escape, while knowledge is understanding the aggregates.
- SN22.135 With Koṭṭhita (3rd) Mahākoṭṭhita explains to Sāriputta that ignorance is not understanding the aggregates in terms of the four noble truths, while knowledge is understanding the aggregates.
- SN22.136 Burning Chaff The aggregates are like burning chaff.
- SN22.137 Impermanence Give up desire for what is impermanent, i.e. the aggregates.
- SN22.138 Impermanence (2nd) Give up lust for what is impermanent, i.e. the aggregates.
- SN22.139 Impermanence (3rd) Give up desire and lust for what is impermanent, i.e. the aggregates.
- SN22.140 Suffering Give up desire for what is suffering, i.e. the aggregates.
- SN22.141 Suffering (2nd) Give up lust for what is suffering, i.e. the aggregates.
- SN22.142 Suffering (3rd) Give up desire and lust for what is suffering, i.e. the aggregates.
- SN22.143 Not-Self Give up desire for what is not-self, i.e. the aggregates.
- SN22.144 Not-Self (2nd) Give up lust for what is not-self, i.e. the aggregates.
- SN22.145 Not-Self (3rd) Give up desire and lust for what is not-self, i.e. the aggregates.
- SN22.146 Full of Disillusionment One gone forth should dwell full of disillusionment for the aggregates.
- SN22.147 Observing Impermanence One gone forth should dwell contemplating impermanence in the aggregates.
- SN22.148 Observing Suffering One gone forth should dwell contemplating suffering in the aggregates.
- SN22.149 Observing Not-Self One gone forth should dwell contemplating not-self in the aggregates.
- SN22.150 In Oneself Pleasure and pain arise inside oneself due to grasping the aggregates.
- SN22.151 This Is Mine The ideas of “me’ and “mine” arise due to grasping the aggregates.
- SN22.152 This Is My Self The idea that the self is identical with the cosmos arises due to grasping the aggregates.
- SN22.153 It Might Not Be Mine Even subtle forms of self identification arise due to grasping the aggregates.
- SN22.154 Wrong View Wrong view arises due to grasping the aggregates.
- SN22.155 Substantialist View Identity view arises due to grasping the aggregates.
- SN22.156 Theory of Self View of self arises due to grasping the aggregates.
- SN22.157 Insistence Fetters and shackles arise due to grasping the aggregates.
- SN22.158 Insistence (2nd) Fetters and holding arise due to grasping the aggregates.
- SN22.159 With Ānanda When Ānanda wants to go on retreat, the Buddha advises him to contemplate the aggregates
Rādhasaṃyutta SN 23 26 texts
- SN23.1 About Māra Rādha asks the Buddha about Māra, and the Buddha explains in terms of the five aggregates. Seeing in this way leads to freedom.
- SN23.2 Sentient Beings Rādha asks the Buddha about a the term “sentient being”, and the Buddha explains in terms of craving for the five aggregates. He compares such craving to a child playing with sandcastles.
- SN23.3 The Leash to Existence Rādha asks the Buddha about the tie or conduit to rebirth, and the Buddha explains in terms of craving for the five aggregates.
- SN23.4 Should Be Completely Understood The aggregates are to be fully understood, ending the defilements is the full understanding of them, and an arahant is the one who has achieved this.
- SN23.5 Ascetics and Brahmins Only a true ascetic fully understands the five aggregates.
- SN23.6 Ascetics and Brahmins (2nd) Only a true ascetic fully understands the five aggregates.
- SN23.7 A Stream-Enterer One who truly understand these five aggregates is a stream-enterer.
- SN23.8 A Perfected One One who truly understand these five aggregates and is freed from them is a perfected one.
- SN23.9 Desire and Greed Give up desire for the aggregates and they will come to an end.
- SN23.10 Desire and Greed (2nd) Give up desire for the aggregates and they will come to an end.
- SN23.11 About Māra Rādha asks the Buddha about Māra, and the Buddha explains in terms of the five aggregates.
- SN23.12 Subject to Māra Rādha asks the Buddha about being subject to Māra, and the Buddha explains in terms of the five aggregates.
- SN23.13 Impermanence Rādha asks the Buddha about impermanence, and the Buddha explains in terms of the five aggregates.
- SN23.14 Liable to Impermanence Rādha asks the Buddha about what is of impermanent nature, and the Buddha explains in terms of the five aggregates.
- SN23.15 Suffering Rādha asks the Buddha about suffering, and the Buddha explains in terms of the five aggregates.
- SN23.16 Liable to Suffering Rādha asks the Buddha about what is of painful nature, and the Buddha explains in terms of the five aggregates.
- SN23.17 Not-Self Rādha asks the Buddha about not-self, and the Buddha explains in terms of the five aggregates.
- SN23.18 Naturally Not-Self Rādha asks the Buddha about what is of selfless nature, and the Buddha explains in terms of the five aggregates.
- SN23.19 Liable To End Rādha asks the Buddha about what is liable to end, and the Buddha explains in terms of the five aggregates.
- SN23.20 liable to fall Rādha asks the Buddha about what is liable to vanish, and the Buddha explains in terms of the five aggregates.
- SN23.21 Liable To Originate Rādha asks the Buddha about what is liable to arise, and the Buddha explains in terms of the five aggregates.
- SN23.22 Liable To Cease Rādha asks the Buddha about what is liable to cease, and the Buddha explains in terms of the five aggregates.
- SN23.23-33 Eleven Discourses on Māra, Etc. Rādha asks the Buddha for a teaching before going on retreat, and the Buddha says that he should abandon desire, explaining in terms of the various teachings in SN 23.11–21.
- SN23.34 Liable To Cease Rādha asks the Buddha for a teaching before going on retreat, and the Buddha says that he should abandon desire, explaining what is liable to cease in terms of the five aggregates.
- SN23.35-45 Eleven Discourses on Māra, Etc. The Buddha tells Rādha that he should abandon desire, explaining in terms of the various teachings in SN 23.11–21.
- SN23.46 Liable To Cease The Buddha tells Rādha that he should abandon desire, explaining what is liable to cease in terms of the five aggregates.
Diṭṭhisaṃyutta SN 24 35 texts
- SN24.1 Winds The Buddha mentions a strange view to the effect that all changing phenomena of the world are really still and motionless. Such a view arises from grasping to the five aggregates. But by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent, such a view is given up and one becomes a stream-enterer.
- SN24.2 This Is Mine The view of me and mine is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- SN24.3 This Is My Self The view that the self is identical with the cosmos is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- SN24.4 It Might Not Be Mine The view that “I might not be” is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- SN24.5 There’s No Meaning in Giving The view of annihilationism is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- SN24.6 Acting The view of moral nihilism is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- SN24.7 Cause The view that denies causality is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- SN24.8 The Extensive View The view that transmigration is fixed is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- SN24.9 The Cosmos is Eternal The view that the cosmos is eternal is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- SN24.10 The Cosmos Is Not Eternal The view that the cosmos is not eternal is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- SN24.11 The Cosmos is Finite The view that the cosmos is finite is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- SN24.12 The Cosmos is Infinite The view that the cosmos is infinite is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- SN24.13 The Soul and the Body are One and the Same The view that the soul is the same thing as the body is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- SN24.14 The soul is one thing, the body another The view that the soul and the body are different things is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- SN24.15 A Realized One Still Exists The view that a realized one still exists after death is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- SN24.16 A Realized One No Longer Exists The view that a realized one no longer exists after death is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- SN24.17 A Realized One Both Still Exists and No Longer Exists The view that a realized one both still exists and no longer exists after death is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- SN24.18 A Realized One Neither Still Exists Nor No Longer Exists The view that a realized one neither still exists nor no longer exists after death is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- SN24.19 Winds The Buddha mentions a strange view to the effect that all changing phenomena of the world are really still and motionless. Such a view arises from grasping to the five aggregates, which are suffering. But by seeing the aggregates as impermanent, such a view is given up.
- SN24.20-35 This Is Mine, Etc. The various views arise from grasping to the five aggregates, which are suffering. But by seeing the aggregates as impermanent, these views are given up.
- SN24.36 Neither Still Exists Nor No Longer Exists The view that a realized one neither still exists nor no longer exists after death arises from grasping to the five aggregates, which are suffering. But by seeing the aggregates as impermanent, this views is given up
- SN24.37 The Self is Formed
- SN24.38 The Self Is Formless
- SN24.39 The Self is Formed and Formless
- SN24.40 The Self is Neither Formed Nor Formless
- SN24.41 The Self Is Perfectly Happy
- SN24.42 Exclusively Suffering
- SN24.43 The Self Is Happy and Suffering
- SN24.44 The Self Is Neither Happy Nor Suffering
- SN24.45 Winds
- SN24.46-69 This Is Mine, etc.
- SN24.70 The Self Is Neither Happy Nor Suffering
- SN24.71 Winds
- SN24.72-95 This Is Mine, Etc.
- SN24.96 The Self Is Neither Happy Nor Suffering
Okkantasaṃyutta SN 25 10 texts
- SN25.1 The Eye One with faith in the teachings on the six interior sense fields is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.
- SN25.2 Sights One with faith in the teachings on the six exterior sense fields is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.
- SN25.3 Consciousness One with faith in the teachings on the six kinds of consciousness is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.
- SN25.4 Contact One with faith in the teachings on the six kinds of contact is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.
- SN25.5 Feeling One with faith in the teachings on the six kinds of feeling is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.
- SN25.6 Perception One with faith in the teachings on the six kinds of perception is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.
- SN25.7 Intention One with faith in the teachings on the six kinds of intention is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.
- SN25.8 Craving For Sights One with faith in the teachings on the six kinds of craving is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.
- SN25.9 Elements One with faith in the teachings on the four physical elements is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.
- SN25.10 The Aggregates One with faith in the teachings on the five aggregates is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer
Uppādasaṃyutta SN 26 10 texts
- SN26.1 The Eye The arising of the six interior sense fields is the arising of suffering.
- SN26.2 Sights The arising of the six exterior sense fields is the arising of suffering.
- SN26.3 Consciousness The arising of the six kinds of consciousness is the arising of suffering.
- SN26.4 Contact The arising of the six kinds of contact is the arising of suffering.
- SN26.5 Feeling The arising of the six kinds of feeling is the arising of suffering.
- SN26.6 Perception The arising of the six kinds of perception is the arising of suffering.
- SN26.7 Intention The arising of the six kinds of intention is the arising of suffering.
- SN26.8 Craving The arising of the six kinds of craving is the arising of suffering.
- SN26.9 Elements The arising of the four physical elements is the arising of suffering.
- SN26.10 The Aggregates The arising of the five aggregates is the arising of suffering
Kilesasaṃyutta SN 27 10 texts
- SN27.1 The Eye Desire for six interior sense fields is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.
- SN27.2 Sights Desire for six exterior sense fields is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.
- SN27.3 Consciousness Desire for six kinds of consciousness is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.
- SN27.4 Contact Desire for six kinds of contact is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.
- SN27.5 Feeling Desire for six kinds of feeling is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.
- SN27.6 Perception Desire for six kinds of perception is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.
- SN27.7 Intention Desire for six kinds of intention is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.
- SN27.8 Craving Desire for six kinds of craving is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.
- SN27.9 Elements Desire for four physical elements is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.
- SN27.10 The Aggregates Desire for five aggregates is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge
Sāriputtasaṃyutta SN 28 10 texts
- SN28.1 Born of Seclusion Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing first absorption without any thought of self.
- SN28.2 Without Placing the Mind Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing second absorption without any thought of self.
- SN28.3 Rapture Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing third absorption without any thought of self.
- SN28.4 Equanimity Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing fourth absorption without any thought of self.
- SN28.5 The Dimension of Infinite Space Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing the dimension of infinite space without any thought of self.
- SN28.6 The Dimension of Infinite Consciousness Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing the dimension of infinite consciousness without any thought of self.
- SN28.7 The Dimension of Nothingness Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing the dimension of nothingness without any thought of self.
- SN28.8 The Dimension of Neither Perception Nor Non-Perception Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing the dimension of neither perception nor non-perception without any thought of self.
- SN28.9 The Attainment of Cessation Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing the attainment of cessation without any thought of self.
- SN28.10 With Sucimukhī Sāriputta encountered a female wanderer named Sucimukhī, who asks him a series of enigmatic questions regarding what direction he faces when eating. Sāriputta denies all of them, explaining that they are various kinds of wrong livelihood.
Nāgasaṃyutta SN 29 12 texts
- SN29.1 Plain Version Dragons may be born from eggs, the womb, moisture, or spontaneously.
- SN29.2 Better Dragons may be born from eggs, the womb, moisture, or spontaneously. Those born spontaneously are the best.
- SN29.3 Sabbath Egg born dragons sometimes transform their bodies and observe the sabbath in order to get a good rebirth.
- SN29.4 Sabbath (2nd) Womb born dragons sometimes transform their bodies and observe the sabbath in order to get a good rebirth.
- SN29.5 Sabbath (3rd) Moisture born dragons sometimes transform their bodies and observe the sabbath in order to get a good rebirth.
- SN29.6 Sabbath (4th) Spontaneously born dragons sometimes transform their bodies and observe the sabbath in order to get a good rebirth.
- SN29.7 They’ve Heard One becomes an egg born dragon due to ambivalent deeds in a past life and the appropriate aspiration.
- SN29.8 They’ve Heard (2nd) One becomes a womb born dragon due to ambivalent deeds in a past life and the appropriate aspiration.
- SN29.9 They’ve Heard (3rd) One becomes a moisture dragon due to ambivalent deeds in a past life and the appropriate aspiration.
- SN29.10 They’ve Heard (4th) One becomes a spontaneously born dragon due to ambivalent deeds in a past life and the appropriate aspiration.
- SN29.11-20 Ten Discourses On How Giving Helps to Become Egg-Born One becomes an egg born dragon due to ambivalent deeds in a past life, the appropriate aspiration, and giving various gifts.
- SN29.21-50 Thirty Discourses On How Giving Helps to Become Womb-Born, Etc. One becomes a womb born, moisture born, or spontaneously born dragon due to ambivalent deeds in a past life, the appropriate aspiration, and giving various gifts
Supaṇṇasaṃyutta SN 30 6 texts
- SN30.1 Plain Version Phoenixes may be born from eggs, the womb, moisture, or spontaneously.
- SN30.2 They Carry Off Phoenixes may be born from eggs, the womb, moisture, or spontaneously. Each of them may carry off a dragon of lower birth.
- SN30.3 Both Kinds of Deeds One becomes an egg born phoenix due to ambivalent deeds in a past life and the appropriate aspiration.
- SN30.4-6 Both Kinds of Deeds (2nd–4th) One becomes a womb born, moisture born, or spontaneously born phoenix due to ambivalent deeds in a past life and the appropriate aspiration.
- SN30.7-16 Ten Discourses On How Giving Helps to Become Egg-Born One becomes an egg born phoenix due to ambivalent deeds in a past life, the appropriate aspiration, and giving various gifts.
- SN30.17-46 How Giving Helps to Become Womb-Born, Etc. One becomes a womb born, moisture born, or spontaneously born phoenix due to ambivalent deeds in a past life, the appropriate aspiration, and giving various gifts
Gandhabbakāyasaṃyutta SN 31 6 texts
- SN31.1 Plain Version Centaurs may live in fragrant roots and other vegetation.
- SN31.2 Good Conduct Someone of good conduct and appropriate aspiration may be reborn as a centaur.
- SN31.3 A Giver of Fragrant Roots Someone of good conduct and appropriate aspiration may be reborn as a god living in fragrant roots if they give fragrant roots.
- SN31.4-12 Nine Discourses On Givers of Fragrant Heartwood, Etc. Someone of good conduct and appropriate aspiration may be reborn as a god living in various kinds of vegetation if they give the gift of that kind of vegetation.
- SN31.13-22 Ten Discourses On How Giving Helps Rebirth in Fragrant Roots Someone of good conduct and appropriate aspiration may be reborn as a god living in fragrant roots if they give various gifts.
- SN31.23-112 Ninety Discourses On How Giving Helps Rebirth in Fragrant Heartwood, etc. Someone of good conduct and appropriate aspiration may be reborn as a god living in various kinds of vegetation if they give various gifts
Valāhakasaṃyutta SN 32 9 texts
- SN32.1 Plain Version Cloud gods may live in cool clouds, warm clouds, storm clouds, wind clouds, or rain clouds.
- SN32.2 Good Conduct Someone of good conduct and appropriate aspiration may be reborn as a cloud god.
- SN32.3-12 Ten Discourses On How Giving Helps to Become a Cool Thundercloud God Someone of good conduct and appropriate aspiration may be reborn as a cloud god in a cool cloud if they give various gifts.
- SN32.13-52 How Giving Helps to Become a Warm Thundercloud God, Etc. Someone of good conduct and appropriate aspiration may be reborn as a cloud god living in various kinds of cloud if they give various gifts.
- SN32.53 Gods of the Cool Thunderclouds When the cool cloud gods decide to revel in their own element, the weather becomes cool.
- SN32.54 Gods of the Warm Thunderclouds When the warm cloud gods decide to revel in their own element, the weather becomes warm.
- SN32.55 Gods of the Stormy Thunderclouds When the storm cloud gods decide to revel in their own element, the weather becomes stormy.
- SN32.56 Gods of the Windy Thunderclouds When the wind cloud gods decide to revel in their own element, the weather becomes windy.
- SN32.57 Gods of the Rainy Thunderclouds When the rain cloud gods decide to revel in their own element, the weather becomes rainy
Vacchagottasaṃyutta SN 33 16 texts
- SN33.1 Not Knowing Form The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not knowing form.
- SN33.2 Not Knowing Feeling The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not knowing feeling.
- SN33.3 Not Knowing Perception The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not knowing perception.
- SN33.4 Not Knowing Choices The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not knowing choices.
- SN33.5 Not Knowing Consciousness The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not knowing consciousness.
- SN33.6-10 Five Discourses on Not Seeing Form, Etc. The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not seeing the five aggregates.
- SN33.11-15 Five Discourses on Not Comprehending Form, Etc. The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not breaking through to the five aggregates.
- SN33.16-20 Five Discourses on Not Understanding Form, Etc. The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not comprehending the five aggregates.
- SN33.21-25 Five Discourses on Not Penetrating Form, Etc. The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not penetrating the five aggregates.
- SN33.26-30 Five Discourses on Not Distinguishing Form, Etc. The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not discerning the five aggregates.
- SN33.31-35 Five Discourses on Not Detecting Form, Etc. The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not discriminating the five aggregates.
- SN33.36-40 Five Discourses on Not Differentiating Form, Etc. The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not differntiating the five aggregates.
- SN33.41-45 Five Discourses on Not Examining Form, Etc. The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not examining the five aggregates.
- SN33.46-50 Five Discourses on Not Scrutinizing Form, Etc. The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not closely examining the five aggregates.
- SN33.51-54 Four Discourses on Not Directly Experiencing Form, Etc.
- SN33.55 Not Directly Experiencing Consciousness
Jhānasaṃyutta SN 34 27 texts
- SN34.1 Entering Immersion
- SN34.2 Remaining in Immersion
- SN34.3 Emerging From Immersion
- SN34.4 Gladdening for Immersion
- SN34.5 Supports For Immersion
- SN34.6 Territory of Immersion
- SN34.7 Projecting the Mind Purified by Immersion
- SN34.8 Carefulness in Immersion
- SN34.9 Persistence in Immersion
- SN34.10 Conducive to Immersion
- SN34.11 Entering and Remaining
- SN34.12 Entering and Emerging
- SN34.13 Entering and Gladdening
- SN34.14 Entering and Supports
- SN34.15 Entering and Territory
- SN34.16 Entering and Projecting
- SN34.17 Entering and Carefulness
- SN34.18 Entering and Persistence
- SN34.19 Entering and What’s Conducive
- SN34.20-27 Eight on Remaining and Emergence, Etc.
- SN34.28-34 Seven on Emergence and Gladdening, Etc.
- SN34.35-40 Six on Gladdening and Support, Etc.
- SN34.41-45 Five on Support and Territory, Etc.
- SN34.46-49 Four on Territory and Projection, Etc.
- SN34.50-52 Three on Projection and Carefulness
- SN34.53-54 Two on Carefulness and Persistence
- SN34.55 Persistence and What’s Conducive
Mahāvagga SN 45–56
Maggasaṃyutta SN 45 114 texts
- SN45.1 Ignorance Following ignorance comes the wrong eightfold path. But the right eightfold path follows true knowledge.
- SN45.2 Half the Spiritual Life When Ānanda says that good friendship is half the spiritual path, the Buddha rebukes him, saying that it is in fact the whole of the spiritual path. Based on good friendship, the eightfold path is fulfilled.
- SN45.3 Sāriputta When Sāriputta says that good friendship is the whole of the spiritual path, the Buddha praises him. Based on good friendship, the eightfold path is fulfilled.
- SN45.4 Regarding the Brahmin Jānussoṇi Ānanda sees the brahmin Jāṇussoṇi resplendent on his all-white chariot. He asks the Buddha whether there is a similarly divine vehicle in Buddhism. The Buddha responds by drawing a detailed set of analogies between the eightfold path and a chariot.
- SN45.5 What’s the Goal? When asked what is the purpose of the spiritual path, you should answer that it is the ending of suffering.
- SN45.6 A Mendicant (1st) A mendicant asks what is the purpose of the spiritual path, and the Buddha answers that it is the ending of suffering.
- SN45.7 A Mendicant (2nd) A mendicant asks about Nibbāna and the deathless.
- SN45.8 Analysis The Buddha presents the eightfold path together with a detailed analysis of each factor. It should be assumed that these explanations apply wherever the eightfold path is taught.
- SN45.9 A Spike A mendicant with wrong view will develop the path in the wrong way, harming themselves as if grabbing a sharp spike the wrong way.
- SN45.10 With Nandiya The wanderer Nandiya asks how many things lead to extinguishment.
- SN45.11 Meditation (1st) The Buddha goes on retreat for a fortnight. When he emerges, he describes his meditation on the conditionality of the eightfold path, which was similar to a practice he did shortly after awakening.
- SN45.12 Meditation (2nd) The Buddha goes on retreat for a fortnight. When he emerges, he describes his meditation on the conditionality of the eightfold path, which was similar to a practice he did shortly after awakening.
- SN45.13 A Trainee A mendicant asks how a person is a “trainee”.
- SN45.14 Arising (1st) The eightfold path does not arise apart from a Realized One.
- SN45.15 Arising (2nd) The eightfold path does not arise apart from a Holy One’s training.
- SN45.16 Purified (1st) The eight pure factors of the path do not arise apart from a Realized One.
- SN45.17 Purified (2nd) The eight pure factors of the path do not arise apart from a Holy One’s training.
- SN45.18 At the Chicken Monastery (1st) In a short discourse evidently set shortly after the Buddha’s passing, Venerable Bhadda asks Ānanda about the unholy life, or the unspiritual path. It is the wrong eightfold path.
- SN45.19 At the Chicken Monastery (2nd) In a short discourse evidently set shortly after the Buddha’s passing, Venerable Bhadda asks Ānanda about the holy life, or the spiritual path. It is the right eightfold path.
- SN45.20 At the Chicken Monastery (3rd) In a short discourse evidently set shortly after the Buddha’s passing, Venerable Bhadda asks Ānanda about the spiritual path, one who follows the spiritual path, and the goal of the spiritual path.
- SN45.21 The Wrong Way The wrong eightfold path is a wrong state; the right eightfold path is a right state.
- SN45.22 Unskillful Qualities The factors of the wrong eightfold path are unskillful qualities; those of the right eightfold path are skillful qualities.
- SN45.23 Practice (1st) The wrong eightfold path is the wrong way; the right eightfold path is the right way.
- SN45.24 Practice (2nd) Regardless of whether one is a lay person or a renunciate, the Buddha praises the right way, not the wrong way. The wrong eightfold path is the wrong way; the right eightfold path is the right way.
- SN45.25 An Untrue Person (1st) A bad person practices wrong eightfold path; a good person practices the right eightfold path.
- SN45.26 An Untrue Person (2nd) A bad person practices wrong eightfold path, and a worse person has wrong knowledge and wrong liberation, too; a good person is the opposite.
- SN45.27 Pots Someone without the eightfold path is easily knocked over, like a pot without a stand.
- SN45.28 Immersion The eightfold path is the necessary prerequisite for right immersion (samādhi).
- SN45.29 Feeling The eightfold path is developed to understand the three feelings.
- SN45.30 With Uttiya The Buddha taught the eightfold path in order to give up the five kinds of sensual stimulation.
- SN45.31 Practice (1st) The wrong eightfold path is wrong practice; the right eightfold path is right practice.
- SN45.32 Practice (2nd) Practicing the wrong eightfold path is wrong; practicing the right awakening path is right.
- SN45.33 Missed Out Neglecting the eightfold path you neglect the path to the end of suffering.
- SN45.34 Going to the Far Shore The eightfold path leads from the near to the far shore. With a long set of verses.
- SN45.35 The Ascetic Life (1st) The eightfold path is the ascetic life. Its fruits are stream-entry, once-return, non-return, and perfection.
- SN45.36 The Ascetic Life (2nd) The eightfold path is the ascetic life. Its fruits are the end of greed, hate, and delusion.
- SN45.37 The Brahmin Life (1st) The eightfold path is brahminhood. Its fruits are stream-entry, once-return, non-return, and perfection.
- SN45.38 The Brahmin Life (2nd) The eightfold path is brahminhood. Its fruits are the end of greed, hate, and delusion.
- SN45.39 The Spiritual Path (1st) The eightfold path is the spiritual path. Its fruits are stream-entry, once-return, non-return, and perfection.
- SN45.40 The Spiritual Path (2nd) The eightfold path is the spiritual path. Its fruits are the end of greed, hate, and delusion.
- SN45.41 The Fading Away of Greed If others ask why you follow the spiritual path, say it’s for the fading away of lust.
- SN45.42-47 Six Discourses on Giving Up Fetters, Etc. If others ask why you follow the spiritual path, say it’s for giving up fetters, etc.
- SN45.48 Extinguishment With No Fuel For Grasping If others ask why you follow the spiritual path, say it’s for final extinguishment without anything left over.
- SN45.49 Good Friends (1st) As the dawn precedes the sun, good friendship precedes the eightfold path.
- SN45.50-54 Five Discourses on Accomplishment in Ethics, Etc. (1st) As the dawn precedes the sun, ethics, enthusiasm, confidence, right view, and diligence precede the eightfold path.
- SN45.55 Accomplishment in Rational Application of Mind (1st) As the dawn precedes the sun, proper attention precedes the eightfold path.
- SN45.56 Good Friends (2nd)
- SN45.57-61 Five Discourses on Accomplishment in Ethics, Etc. (2nd)
- SN45.62 Accomplishment in Rational Application of Mind (2nd)
- SN45.63 Good Friends (1st)
- SN45.64-68 Five Discourses on Accomplishment in Ethics, Etc. (1st)
- SN45.69 Accomplishment in Rational Application of Mind (1st)
- SN45.70 Good Friends (2nd)
- SN45.71-75 Five Discourses on Accomplishment in Ethics, Etc. (2nd)
- SN45.76 Accomplishment in Rational Application of Mind (2nd)
- SN45.77 Good Friends
- SN45.78-82 Five Discourses on Accomplishment in Ethics, Etc.
- SN45.83 Accomplishment in Rational Application of Mind
- SN45.84 Good Friends (2nd)
- SN45.85-89 Five Discourses on Accomplishment in Ethics, Etc.
- SN45.90 Accomplishment in Rational Application of Mind (2nd)
- SN45.91 Slanting East
- SN45.92-95 Four Discourses on Slanting East
- SN45.96 Sixth Discourse on Slanting East
- SN45.97 Slanting to the Ocean
- SN45.98-102 Five Discourses on Slanting to the Ocean
- SN45.103 Slanting East
- SN45.104-108 Five Discourses on Sloping to the East
- SN45.109 Slanting to the Ocean
- SN45.110-114 Slanting to the Ocean
- SN45.115 Slanting East
- SN45.116-120 Slanting East
- SN45.121 Slanting to the Ocean
- SN45.122-126 Sloping to the Ocean
- SN45.127 Slanting East
- SN45.128-132 Slanting East
- SN45.133 Slanting to the Ocean
- SN45.134-138 Slanting to the Ocean
- SN45.139 The Realized One
- SN45.140 Footprints
- SN45.141-145 A Roof Peak
- SN45.146-148 The Moon, Etc.
- SN45.149 Hard Work
- SN45.150 Seeds
- SN45.151 Dragons
- SN45.152 Trees
- SN45.153 Pots
- SN45.154 A Spike
- SN45.155 The Sky
- SN45.156 Storms (1st)
- SN45.157 Storms (2nd)
- SN45.158 A Ship
- SN45.159 A Guest House
- SN45.160 A River
- SN45.161 Searches
- SN45.162 Discriminations
- SN45.163 Defilements
- SN45.164 States of Existence
- SN45.165 Forms of Suffering
- SN45.166 Kinds of Barrenness
- SN45.167 Stains
- SN45.168 Troubles
- SN45.169 Feelings
- SN45.170 Craving Develop the eightfold path to abandon the three cravings. This sutta is doubled by replacing taṇhā with another form of the same word, tasina. This variation is found in Burmese but not Sinhalese manuscripts.
- SN45.171 Floods
- SN45.172 Yokes
- SN45.173 Grasping
- SN45.174 Personal Ties
- SN45.175 Tendencies
- SN45.176 Kinds of Sensual Stimulation
- SN45.177 Hindrances
- SN45.178 Grasping Aggregates
- SN45.179 Lower Fetters
- SN45.180 Higher Fetters
Bojjhaṅgasaṃyutta SN 46 87 texts
- SN46.1 The Himalaya Dragons nurture their strength in the Himalayas, then enter the rivers and reach the ocean. So too, a mendicant nurtures ethics and then develops the seven awakening factors.
- SN46.2 The Body Just as the body depends on food, the awakening factors depend on nutriment. The Buddha gives specific conditions for each of the factors.
- SN46.3 Ethics Here the awakening factors are described in the context of hearing the teachings and reflecting on them. This leads to full enlightenment, or at least to some lesser attainment.
- SN46.4 Clothes The various awakening factors can be donned at different times of the day, like a man who puts on bright colored clothes whenever he wants.
- SN46.5 A Monk They’re called awakening factors because they lead to awakening.
- SN46.6 Kuṇḍaliya The wanderer Kuṇḍaliya points out that some ascetics argue for the sake of winning debates. But the Buddha says his path is for the sake of liberation. Kuṇḍaliya asks what leads to liberation, and the Buddha traces a sequence of conditions back to sense restraint.
- SN46.7 A Bungalow The awakening factors lead to extinguishment, like rafters holding up the roof peak.
- SN46.8 With Upavāṇa Sāriputta asks Upavāṇa how one can reflect and see the awakening factors in oneself.
- SN46.9 Arisen (1st) The awakening factors do not arise apart from a Realized One.
- SN46.10 Arisen (2nd) The awakening factors do not arise apart from a Holy One’s training.
- SN46.11 Living Creatures Just as living creatures are based on the earth, the awakening factors are based on ethics.
- SN46.12 The Simile of the Sun (1st) Just as the dawn precedes the sun, good friendship precedes the awakening factors.
- SN46.13 The Simile of the Sun (2nd) Just as the dawn precedes the sun, proper attention precedes the awakening factors.
- SN46.14 Sick (1st) When Mahākassapa was sick, the Buddha taught him the awakening factors, inspiring him to a swift recovery.
- SN46.15 Sick (2nd) When Mahāmoggallāna was sick, the Buddha taught him the awakening factors, inspiring him to a swift recovery.
- SN46.16 Sick (3rd) When the Buddha was sick, Mahācunda taught him the awakening factors, inspiring him to a swift recovery.
- SN46.17 Going to the Far Shore The awakening factors lead from the near to the far shore.
- SN46.18 Missed Out Those who neglect the awakening factors neglect the path to the end of suffering.
- SN46.19 Noble The awakening factors are noble and emancipating.
- SN46.20 Disillusionment The awakening factors lead to disenchantment.
- SN46.21 To Awakening They’re called awakening factors because they lead to awakening.
- SN46.22 A Teaching on the Awakening Factors A simple statement on the awakening factors.
- SN46.23 Grounds Frequently focusing on things tends to promote similar qualities, whether good (awakening factors) or bad (hindrances).
- SN46.24 Irrational Application of Mind Improper attention grows the hindrances, proper attention grows the awakening factors.
- SN46.25 Non-decline The awakening factors lead to non-decline.
- SN46.26 The Ending of Craving The awakening factors lead to the ending of craving.
- SN46.27 The Cessation of Craving The awakening factors lead to the cessation of craving.
- SN46.28 Helping Penetration The awakening factors partake of penetration.
- SN46.29 One Thing Nothing is as effective for getting rid of fetters as the awakening factors.
- SN46.30 With Udāyī Venerable Udāyı̄ celebrates his progress on the path, gaining faith as a householder, going forth, and realizing the Dhamma. Now he develops the awakening factors for the end of suffering.
- SN46.31 Skillful (1st) Skillful qualities are rooted in diligence, which promotes the awakening factors.
- SN46.32 Skillful (2nd) Skillful qualities are rooted in proper attention, which promotes the awakening factors.
- SN46.33 Corruptions Hindrances sully the mind like impurities in gold.
- SN46.34 Not Corruptions Awakening factors purify the mind and lead to liberation.
- SN46.35 Irrational Application of Mind Improper attention promotes the hindrances; proper attention promotes the awakening factors.
- SN46.36 Growth The awakening factors lead to growth and non-decline.
- SN46.37 Obstacles Hindrances sully the mind, awakening factors purify it.
- SN46.38 Without Obstacles Listening to the teaching, the hindrances are given up and the awakening factors developed.
- SN46.39 Trees As some large trees with small seeds will overgrow and ruin other trees, so the hindrances overgrow and ruin the mind.
- SN46.40 Hindrances The hindrances cause blindness, the awakening factors cause vision.
- SN46.41 Discriminations Anyone who abandons the three kinds of discrimination does so due to the awakening factors.
- SN46.42 A Wheel-Turning Monarch As the Wheel-turning Monarch manifests seven treasures, the Realized One manifests the seven awakening factors.
- SN46.43 About Māra The awakening factors crush Māra’s army.
- SN46.44 Witless A stupid person has not developed the awakening factors.
- SN46.45 Wise A wise person has developed the awakening factors.
- SN46.46 Poor A person who has not developed the awakening factors is called “poor”.
- SN46.47 Prosperous A person who has developed the awakening factors is called “prosperous”.
- SN46.48 The Sun As the dawn precedes the sunrise, so too good friendship precedes the awakening factors.
- SN46.49 Interior No internal factor helps the awakening factors so much as proper attention.
- SN46.50 Exterior No external factor helps the awakening factors so much as good friendship.
- SN46.51 Nourishing The Buddha spells out in detail the factors that nourish the hindrances, and those that nourish the awakening factors.
- SN46.52 Is There a Way? Some wanderers tell some Buddhist mendicants that they, too, teach the five hindrances and the seven awakening factors, so what is the difference? The Buddha explains by giving a detailed analytical treatment that he says is beyond the scope of the wanderers.
- SN46.53 Fire Which awakening factors should be developed when the mind is tired, and which when it is energetic? And what is always useful?
- SN46.54 Full of Love Some wanderers tell some Buddhist mendicants that they, too, teach the five hindrances and the four Brahmā meditations, so what is the difference? The Buddha explains the detailed connection between the Brahmā meditations and the awakening factors, which taken together lead to liberation.
- SN46.55 With Saṅgārava The brahmin Saṅgārava asks why sometimes verses stay in memory while other times they don’t. The Buddha replies that it is due to the presence of either the hindrances of awakening factors. He gives a set of similes illustrating each of the hindrances with different bowls of water.
- SN46.56 With Prince Abhaya Prince Abhaya reports Pūraṇa Kassapa’s view that there is no cause for ignorance or knowledge, and asks the Buddha’s opinion. The Buddha replies that the cause of ignorance is the hindrances, and the cause of knowledge is the awakening factors.
- SN46.57 A Skeleton A series of passages on the benefits of meditating on a skeleton. Some editions treat the sections as separate suttas.
- SN46.58 Worm-Infested
- SN46.59 Livid
- SN46.60 Split Open
- SN46.61 Bloated
- SN46.62 Love
- SN46.63 Compassion
- SN46.64 Rejoicing
- SN46.65 Equanimity
- SN46.66 Breathing
- SN46.67 Ugliness
- SN46.68 Death
- SN46.69 Repulsiveness of Food
- SN46.70 Dissatisfaction
- SN46.71 Impermanence
- SN46.72 Suffering in Impermanence
- SN46.73 Not-Self in Suffering
- SN46.74 Giving Up
- SN46.75 Dispassion
- SN46.76 Cessation
- SN46.77-88 The Ganges River, Etc.
- SN46.89-98 A Realized One, Etc.
- SN46.99-110 Hard Work, Etc.
- SN46.111-120 Searches, Etc.
- SN46.121-129 Floods
- SN46.130 Higher Fetters
- SN46.131-142 More on the Ganges River, Etc.
- SN46.143-152 Another Series on a Realized One, Etc.
- SN46.153-164 Hard Work, Etc.
- SN46.165-174 Another Series on Searches, Etc.
- SN46.175-184 Another Series on Floods, Etc.
Satipaṭṭhānasaṃyutta SN 47 55 texts
- SN47.1 In Ambapālī’s Mango Grove At Ambapālī’s mango grove, the Buddha teaches the mendicants about the “way to convergence”, the four kinds of mindfulness meditation.
- SN47.2 Mindful At Ambapālī’s mango grove, the Buddha teaches the mendicants about the four kinds of mindfulness meditation and the practice of situational awareness.
- SN47.3 A Monk When a mendicant asks for a teaching to take on retreat, the Buddha issues an unexpected rebuke. Evidently the mendicant had been badly behaved; but now, he insists, he is sincere. The Buddha relents, and teaches the four kinds of mindfulness meditation, well grounded on ethics.
- SN47.4 At Sālā Newly ordained mendicants should practice the four kinds of mindfulness meditation; trainees are practicing them, and perfected ones have perfected the practice.
- SN47.5 A Heap of the Unskillful The four kinds of mindfulness meditation are a complete heap of what is skillful.
- SN47.6 A Hawk The parable of the quail and the hawk. When the quail ventured outside her ancestral territory, she became vulnerable. And what is a mendicant’s ancestral territory? The four kinds of mindfulness meditation.
- SN47.7 A Monkey The parable of the foolish monkey who gets trapped in tar when it ventures outside its ancestral territory. And what is a mendicant’s ancestral territory? The four kinds of mindfulness meditation.
- SN47.8 Cooks The parable of the cook. They present different kinds of dishes to the king, and observe which the king likes. In the same way, a mendicant observes why their meditation succeeds or fails. When the four kinds of mindfulness meditation succeeds it leads to giving up hindrances and entering immersion.
- SN47.9 Sick The Buddha decides to spend his final rains retreat at Vesālī in Beluvagāmaka. During the retreat he becomes very ill, but later recovers. Ānanda wonders who will guide the Saṅgha when the Buddha dies, but the Buddha says they should be their own refuge, grounded on the four kinds of mindfulness meditation.
- SN47.10 The Nuns’ Quarters When Ānanda visits the nuns’s quarters they tell him that their meditation is prospering to higher and higher levels. Ānanda reporrts the good news to the Buddha, who speaks of two ways of developing the four kinds of mindfulness meditation: directed and undirected.
- SN47.11 A Great Man Sāriputta asks the Buddha what is a great man, and the Buddha says it is someone whose mind has been freed by developing the four kinds of mindfulness meditation.
- SN47.12 At Nāḷandā Sāriputta boldly claims that no-one has ever, or will ever, be more enlightened than the Buddha. He admits that he cannot read the minds of all the Buddhas, but he understands a principle of the Dhamma: all those who become awakened do so by giving up the five hindrances, practicing the four kinds of mindfulness meditation, and developing the seven awakening factors.
- SN47.13 With Cunda Sāriputta dies of illness, and the novice Cunda together with Ānanda take his bowl and robes and report the sad news to the Buddha. The Buddha dispels Ānanda’s sadness by speaking of the four kinds of mindfulness meditation.
- SN47.14 At Ukkacelā After the passing of Sāriputta and Moggallāna (whose actual death is unrecorded in the canon), the Buddha says the Saṅgha looks empty; yet he is not sad.
- SN47.15 With Bāhiya When Venerable Bāhiya asks for a teaching to take on retreat, the Buddha teaches the four kinds of mindfulness meditation, well grounded on ethics.
- SN47.16 With Uttiya When Venerable Uttiya asks for a teaching to take on retreat, the Buddha teaches the four kinds of mindfulness meditation, well grounded on ethics.
- SN47.17 Noble The four kinds of mindfulness meditation lead to the end of suffering.
- SN47.18 Divinity Just after the Buddha’s awakening, Brahmā Sahampati supports the Buddha’s reflection that the four kinds of mindfulness meditation are the way to convergence.
- SN47.19 At Sedaka Two acrobats discuss whether one should support the other, or the other way around. The Buddha says they should support each other. In the same way we should practice the four kinds of mindfulness meditation both for one’s own benefit and to protect others.
- SN47.20 The Finest Lady in the Land A parable that sets up an impossible challenge: to walk between a popular performer and the crowd jostling to see her, carrying a bowl of oil filled to the brim, while a man with a drawn sword waits to chop off your head if you spill a drop. That’s mindfulness!
- SN47.21 Ethics Venerable Bhadda asks Ānanda about the ethical virtues encouraged by the Buddha—what is their purpose? To develop the four kinds of mindfulness meditation.
- SN47.22 Long Lasting Venerable Bhadda asks Ānanda about the conditions under which the true teaching lasts long or does not last long after the Buddha’s passing. Ānanda says it depends on whether the four kinds of mindfulness meditation are practiced.
- SN47.23 Decline Venerable Bhadda asks Ānanda about the conditions under which the true teaching declines. Ānanda says it depends on whether the four kinds of mindfulness meditation are practiced.
- SN47.24 Plain Version A simple teaching on the four kinds of mindfulness meditation.
- SN47.25 A Certain Brahmin A brahmin asks the Buddha about the conditions under which the true teaching lasts long or does not last long after the Buddha’s passing. The Buddha says it depends on whether the four kinds of mindfulness meditation are practiced.
- SN47.26 Partly Sāriputta asks Anuruddha what makes someone a trainee. It is someone who has partly developed the four kinds of mindfulness meditation.
- SN47.27 Completely Sāriputta asks Anuruddha what makes someone an adept. It is someone who has fully developed the four kinds of mindfulness meditation.
- SN47.28 The World Anuruddha claims to have developed the various direct knowledges by practicing the four kinds of mindfulness meditation.
- SN47.29 With Sirivaḍḍha When the householder Sirivaḍḍha is sick, Ānanda visits him and encourages him to practice mindfulness meditation. But he has already developed them, and abandoned the five lower fetters.
- SN47.30 With Mānadinna When the householder Mānadinna is sick, Ānanda visits him and encourages him to practice mindfulness meditation. But he has already developed them, and abandoned the five lower fetters.
- SN47.31 Not Learned From Anyone Else The full knowledge of mindfulness meditation was not learned before the Buddha.
- SN47.32 Fading Away The four kinds of mindfulness meditation lead to peace.
- SN47.33 Missed Out Someone who has neglected the four kinds of mindfulness meditation has neglected the noble path.
- SN47.34 Developed The four kinds of mindfulness meditation lead from the near to the far shore.
- SN47.35 Mindful Mindfulness is the four kinds of mindfulness meditation. Situational awareness is watching the arising and passing of feelings, thoughts, and perceptions.
- SN47.36 Enlightenment When the four kinds of mindfulness meditation are developed, perfection or non-return may be expected.
- SN47.37 Desire Developing the four kinds of mindfulness meditation, desire is abandoned.
- SN47.38 Complete Understanding The four kinds of mindfulness meditation lead to realizing the deathless.
- SN47.39 Development The development of the four kinds of mindfulness meditation.
- SN47.40 Analysis The Buddha teaches the simple passage on the four kinds of mindfulness meditation and an advanced analysis, which involves contemplating them as impermanent.
- SN47.41 Freedom From Death Develop the four kinds of mindfulness meditation, don’t let the deathless be lost.
- SN47.42 Origin The causes for the origination and cessation of the phenomena upon which the four kinds of mindfulness meditation are grounded.
- SN47.43 The Path The Buddha tells the mendicants how, just after his awakening, Brahmā Sahampati supported the Buddha’s reflection that the four kinds of mindfulness meditation are the way to convergence
- SN47.44 Mindful Be mindful by developing the four kinds of mindfulness meditation.
- SN47.45 A Heap of the Skillful The four kinds of mindfulness meditation are a heap of the skillful.
- SN47.46 Restraint in the Monastic Code When a mendicant asks for a teaching to take on retreat, the Buddha teaches the four kinds of mindfulness meditation, well grounded on restraint in the code of monastic rules.
- SN47.47 Bad Conduct When a mendicant asks for a teaching to take on retreat, the Buddha teaches the four kinds of mindfulness meditation, well grounded on good bodily, verbal, and mental conduct.
- SN47.48 Friends You should encourage your friends to practice the four kinds of mindfulness meditation.
- SN47.49 Feelings The four kinds of mindfulness meditation help to understand the three feelings.
- SN47.50 Defilements The four kinds of mindfulness meditation help to give up the defilements.
- SN47.51-62 Twelve Discourses on the Ganges River, Etc.
- SN47.63-72 The Realized One
- SN47.73-84 Hard Work, Etc.
- SN47.85-94 Searches, Etc.
- SN47.95-104 Higher Fetters, Etc.
Indriyasaṃyutta SN 48 80 texts
- SN48.1 Plain Version The five faculties are faith, energy, mindfulness, immersion, and wisdom.
- SN48.2 A Stream-Enterer (1st) One who understands the gratification, the drawback, and the escape regarding the five faculties is a stream-enterer.
- SN48.3 A Stream-Enterer (2nd) One who understands the origin, the passing, the gratification, the drawback, and the escape regarding the five faculties is a stream-enterer.
- SN48.4 A Perfected One (1st) One who is freed after understanding the gratification, the drawback, and the escape regarding the five faculties is a perfected one.
- SN48.5 A Perfected One (2nd) One who is freed after understanding the origin, the passing, the gratification, the drawback, and the escape regarding the five faculties is a perfected one.
- SN48.6 Ascetics and Brahmins (1st) A true ascetic understands the five faculties in terms of gratification, drawback, and escape.
- SN48.7 Ascetics and Brahmins (2nd) A true ascetic understands the five faculties in terms of the four noble truths.
- SN48.8 Should Be Seen Each of the five faculties should be seen in a particular set of teachings.
- SN48.9 Analysis (1st) The Buddha gives a short explanation of each of the five faculties.
- SN48.10 Analysis (2nd) The Buddha gives a detailed explanation of each of the five faculties.
- SN48.11 Gain The Buddha explains the five faculties in terms of how they are obtained.
- SN48.12 In Brief (1st) One who has developed the five faculties fully is a perfected one. Developing them to a lesser degree, one reaches lesser attainments.
- SN48.13 In Brief (2nd) One who has developed the five faculties fully is a perfected one. Developing them to a lesser degree, one reaches lesser attainments. A difference in faculties leads to a difference in fruits.
- SN48.14 In Brief (3rd) One who has developed the five faculties fully is a perfected one. Developing them to a lesser degree, one reaches lesser attainments. The faculties are not barren.
- SN48.15 In Detail (1st) One who has developed the five faculties fully is a perfected one. Developing them to a lesser degree, one reaches lesser attainments.
- SN48.16 In Detail (2nd) One who has developed the five faculties fully is a perfected one. Developing them to a lesser degree, one reaches lesser attainments. A difference in faculties leads to a difference in fruits.
- SN48.17 In Detail (3rd) One who has developed the five faculties fully is a perfected one. Developing them to a lesser degree, one reaches lesser attainments. The faculties are not barren.
- SN48.18 Practicing One who has developed the five faculties fully is a perfected one. Developing them to a lesser degree, one reaches lesser attainments. One who has none of them at all is an outsider.
- SN48.19 Endowed Someone who develops the faculties is said to be equipped with faculties.
- SN48.20 The Ending of Defilements The five faculties lead to the ending of defilements in this very life.
- SN48.21 Future Lives The Buddha did not claim to be awakened until he realized the five faculties.
- SN48.22 The Life Faculty Three faculties: femininity, masculinity, and vitality.
- SN48.23 The Faculty of Enlightenment Three faculties relating to stages in the realization of awakening.
- SN48.24 A One-Seeder Depending on the strength of the five faculties, one is perfected, or reaches a lesser attainment.
- SN48.25 Plain Version Six faculties: eye, ear, nose, tongue, body, and mind.
- SN48.26 A Stream-Enterer Six faculties: eye, ear, nose, tongue, body, and mind. One who understand these is a stream-enterer.
- SN48.27 A Perfected One Six faculties: eye, ear, nose, tongue, body, and mind. One who is freed by understanding these is perfected.
- SN48.28 Awakened The Buddha did not claim to be awakened until he realized the origin, the passing, the gratification, the drawback, and the escape regarding the six faculties.
- SN48.29 Ascetics and Brahmins (1st) A true ascetic understands the six faculties in terms of gratification, drawback, and escape.
- SN48.30 Ascetics and Brahmins (2nd) A true ascetic understands the six faculties in terms of the four noble truths.
- SN48.31 Plain Version Five faculties: pleasure, pain, happiness, sadness, and equanimity.
- SN48.32 A Stream-Enterer One who understands the gratification, the drawback, and the escape regarding the five faculties of pleasure, pain, happiness, sadness, and equanimity is a stream-enterer.
- SN48.33 A Perfected One One who is freed after understanding the gratification, the drawback, and the escape regarding the five faculties of pleasure, pain, happiness, sadness, and equanimity is a perfected one.
- SN48.34 Ascetics and Brahmins (1st) A true ascetic understands the five faculties of pleasure, pain, happiness, sadness, and equanimity in terms of the four noble truths.
- SN48.35 Ascetics and Brahmins (2nd) A true ascetic understands the five faculties of pleasure, pain, happiness, sadness, and equanimity in terms of the four noble truths.
- SN48.36 Analysis (1st) The five faculties of pleasure, pain, happiness, sadness, and equanimity are analyzed in detail.
- SN48.37 Analysis (2nd) The five faculties of pleasure, pain, happiness, sadness, and equanimity are analyzed in detail. In addition, each is to be seen in one of the three feelings.
- SN48.38 Analysis (3rd) The five faculties of pleasure, pain, happiness, sadness, and equanimity are analyzed in detail. In addition, each is to be seen in one of the three feelings.
- SN48.39 The Simile of the Fire Sticks The five faculties of pleasure, pain, happiness, sadness, and equanimity arise dependent on the appropriate contact, like sticks making fire.
- SN48.40 Irregular Order The five faculties of pleasure, pain, happiness, sadness, and equanimity are taught in a detailed exposition that treats them in an unusual order. The abandoning of each is related to the attainment of a particular meditative absorption.
- SN48.41 Old Age When Ānanda sees the Buddha’s sense faculties fading, the Buddha speaks on the decrepitude of old age, including verses.
- SN48.42 The Brahmin Uṇṇābha The brahmin Uṇṇābha points out that the five physical sense faculties do not share a common domain, so where do they come together? In the mind. Uṇṇābha pursues the teaching all the way to Nibbāna.
- SN48.43 At Sāketa The Buddha discusses the five faculties and the five powers. They are like a river that flows around a central island. From one point of view they can be considered different, but from another they are just the same stream.
- SN48.44 At the Eastern Gate Sāriputta does not rely on faith in saying that the five faculties lead to the deathless, for he has seen this for himself.
- SN48.45 At the Eastern Monastery (1st) Having developed wisdom a mendicant may declare their awakening, as wisdom fulfills the other faculties.
- SN48.46 At the Eastern Monastery (2nd) Having developed wisdom and immersion a mendicant may declare their awakening.
- SN48.47 At the Eastern Monastery (3rd) Having developed energy, mindfulness, immersion, and wisdom a mendicant may declare their awakening.
- SN48.48 At the Eastern Monastery (4th) Having developed faith, energy, mindfulness, immersion, and wisdom a mendicant may declare their awakening.
- SN48.49 About Bhāradvāja the Alms-Gatherer Having developed mindfulness, immersion, and wisdom the mendicant Piṇḍola Bhāradvāja declared his awakening.
- SN48.50 At Āpaṇa The Buddha asks Sāriputta whether a noble disciple doubts the Buddha. Not only does he have faith, replies Sāriputta, but the other faculties each come to be developed in turn.
- SN48.51 At Sālā Just as the lion is the king of beasts, wisdom is the chief of qualities that lead to awakening.
- SN48.52 In the Land of the Mallas Only when noble wisdom arises do the other four faculties become stable.
- SN48.53 A Trainee How does someone recognize that they are a trainee? By understanding the four noble truths and the five faculties. But only a perfected one fully embodies these qualities.
- SN48.54 Footprints Just as all footprints fit into that of an elephant, wisdom is the chief of qualities that lead to awakening.
- SN48.55 Heartwood Just as red sandalwood is the best of fragrances, wisdom is the chief of qualities that lead to awakening.
- SN48.56 Grounded When established in diligence, the five faculties come to be developed.
- SN48.57 With the Divinity Sahampati Just after the Buddha’s awakening, Brahmā Sahampati supports the Buddha’s reflection that the five faculties lead to the deathless.
- SN48.58 The Boar’s Cave A mendicant honors the Realized One and his teaching for the sake of the supreme sanctuary.
- SN48.59 Arising (1st) The five faculties only arise in the dispensation of a Realized One.
- SN48.60 Arising (2nd) The five faculties only arise in the training of a Holy One.
- SN48.61 Fetters
- SN48.62 Tendencies
- SN48.63 Complete Understanding
- SN48.64 Ending of Defilements
- SN48.65 Two Fruits
- SN48.66 Seven Benefits
- SN48.67 A Tree (1st)
- SN48.68 A Tree (2nd)
- SN48.69 A Tree (3rd)
- SN48.70 A Tree (4th)
- SN48.71-82 Slanting East, Etc.
- SN48.83-92 The Chapter on Diligence
- SN48.93-104 The Chapter on Hard Work
- SN48.105-114 The Chapter on Searches
- SN48.115-124 Floods, etc.
- SN48.125-136 Another on Sloping East, Etc.
- SN48.137-146 Another Chapter on Diligence
- SN48.147-158 Another Chapter on Hard Work
- SN48.159-168 Another Chapter on Searches
- SN48.169-178 Another Series on Floods, Etc.
Sammappadhānasaṃyutta SN 49 5 texts
Balasaṃyutta SN 50 10 texts
- SN50.1-12 Sloping East, Etc.
- SN50.13-22 Diligence
- SN50.23-34 Hard Work
- SN50.35-44 Searches
- SN50.45-54 Floods, Etc.
- SN50.55-66 Sloping East, Etc.
- SN50.67-76 Another Chapter on Diligence
- SN50.77-88 Another Chapter on Hard Work
- SN50.89-98 Another Series on Searches, Etc.
- SN50.99-108 Another Series on Floods, Etc.
Iddhipādasaṃyutta SN 51 37 texts
- SN51.1 From the Near Shore The four bases of psychic power lead from the near to the far shore.
- SN51.2 Missed Out One who has neglected the four bases of psychic power has neglected the path to the end of suffering.
- SN51.3 A Noble One The four bases of psychic power are noble and emancipating.
- SN51.4 Disillusionment The four bases of psychic power lead to dispassion.
- SN51.5 Partly Those who have developed psychic powers in part have developed the four bases of psychic power in part.
- SN51.6 Completely Those who have developed psychic powers in full have developed the four bases of psychic power in full.
- SN51.7 A Mendicant Whatever mendicants realize perfection do so by developing the four bases of psychic power.
- SN51.8 Awakened It is because of developing the four bases of psychic power that the Realized One is called a Buddha.
- SN51.9 Knowledge On the night of his awakening, understanding and vision came to the Buddha regarding the four bases of psychic power.
- SN51.10 At the Cāpāla Shrine The Buddha says he could live to the end of the eon due to developing the four bases of psychic power. But Ānanda doesn’t get the hint.
- SN51.11 Before The Buddha recounts the process of inquiry that lead to him fully understanding the four bases of psychic power, as well as the powers that result from that.
- SN51.12 Very Fruitful The four bases of psychic power are very beneficial.
- SN51.13 Immersion Due to Enthusiasm An analysis of the four bases of psychic power showing how enthusiasm, energy, higher consciousness, and inquiry work in the context of advanced meditation.
- SN51.14 With Moggallāna When lazy monks were wasting time, the Buddha asks Moggallāna to stir them up. He shakes with his toe the large building in which they were staying, terrifying the monks. They sought refuge in the Buddha, and he taught them the four bases of psychic power.
- SN51.15 The Brahmin Uṇṇābha Ānanda explains to the brahmin Uṇṇābha that the spiritual path is lived to give up desire through the the four bases of psychic power. But Uṇṇābha says this is a contradiction, as desire is itself one of the four bases. Ānanda resolves the contradiction with the simile of a man walking to a park.
- SN51.16 Ascetics and Brahmins (1st) Whatever ascetics are of great spiritual power have developed the four bases of psychic power.
- SN51.17 Ascetics and Brahmins (2nd) Whatever ascetics are of great spiritual power have developed the four bases of psychic power.
- SN51.18 A Mendicant It is because of developing the four bases of psychic power that a mendicant ends the defilements.
- SN51.19 A Teaching on Psychic Power, Etc. The Buddha distinguishes between psychic powers, the basis for psychic power, and the development of the bases for psychic power.
- SN51.20 Analysis The Buddha teaches the bases for psychic power and analyzes them in detail.
- SN51.21 The Path Before his awakening, the Buddha reflected on the path for developing the bases of psychic power.
- SN51.22 The Iron Ball Ānanda asks the Buddha whether he travels to the Brahmā realm in a mind-made body or in a physical body.
- SN51.23 A Mendicant It is because of developing the four bases of psychic power that a mendicant ends the defilements.
- SN51.24 Plain Version The four bases for psychic power are desire, energy, higher mind, and inquiry.
- SN51.25 Fruits (1st) The four bases for psychic power lead to perfection or once-return.
- SN51.26 Fruits (2nd) The four bases for psychic power lead to seven benefits; perfection or one of the lesser attainments.
- SN51.27 With Ānanda (1st) The Buddha explains to Ānanda the difference between psychic powers, the basis for psychic power, and the development of the bases for psychic power.
- SN51.28 With Ānanda (2nd) The Buddha explains to Ānanda the difference between psychic powers, the basis for psychic power, and the development of the bases for psychic power.
- SN51.29 Several Mendicants (1st) The Buddha explains to several mendicants the difference between psychic powers, the basis for psychic power, and the development of the bases for psychic power.
- SN51.30 Several Mendicants (2nd) The Buddha explains to several mendicants the difference between psychic powers, the basis for psychic power, and the development of the bases for psychic power.
- SN51.31 About Moggallāna Moggallāna is so very powerful due to developing the four bases for psychic power.
- SN51.32 The Realized One The Realized One is so very powerful due to developing the four bases for psychic power.
- SN51.33-44 The Ganges River, Etc.
- SN51.45-54 Diligence
- SN51.55-66 Hard Work
- SN51.67-76 Searches
- SN51.77-86 Floods, Etc.
Anuruddhasaṃyutta SN 52 24 texts
- SN52.1 In Private (1st) While meditating alone, Anuruddha reflected that one who has neglected the four kinds of mindfulness meditation has neglected the path to the end of suffering. Moggallāna reads his mind and visits to question him on this. Anuruddha speaks of developing the four kinds of mindfulness meditation internally and externally, in terms of origin and cessation, and developing power over perceptions.
- SN52.2 In Private (2nd) While meditating alone, Anuruddha reflected that one who has neglected the four kinds of mindfulness meditation has neglected the path to the end of suffering. Moggallāna reads his mind and visits to question him on this. Anuruddha speaks of developing the four kinds of mindfulness meditation internally and externally.
- SN52.3 On the Bank of the Sutanu When some mendicants ask Anuruddha how he attained such higher knowledge, he replies it is from developing the four kinds of mindfulness meditation.
- SN52.4 At Thorny Wood (1st) Sāriputta and Moggallāna ask Anuruddha what a trainee mendicant should practice. He replies that it is the four kinds of mindfulness meditation.
- SN52.5 At Thorny Wood (2nd) Sāriputta and Moggallāna ask Anuruddha what an adept mendicant should practice. He replies that it is the four kinds of mindfulness meditation.
- SN52.6 At Thorny Wood (3rd) When Sāriputta ask Anuruddha how he attained such higher knowledge, he replies it is from developing the four kinds of mindfulness meditation.
- SN52.7 The Ending of Craving The four kinds of mindfulness meditation lead to the ending of craving.
- SN52.8 The Salaḷa Tree Hut Even if kings beg them to disrobe, a mendicant who has developed the four kinds of mindfulness meditation is unmoved. Their mind flows to Nibbāna like the Ganges to the sea.
- SN52.9 In Ambapālī’s Mango Grove Sāriputta asks why Anuruddha looks so peaceful, and he replies it is due to developing the four kinds of mindfulness meditation.
- SN52.10 Gravely Ill Some mendicants ask Anuruddha how he remains equanimous even though ill. He replies that it is due to the four kinds of mindfulness meditation.
- SN52.11 A Thousand Eons By developing the four kinds of mindfulness meditation Anuruddha surveys a thousand world systems.
- SN52.12 Psychic Powers
- SN52.13 Clairaudience
- SN52.14 Encompassing the Mind
- SN52.15 Possible
- SN52.16 The Results of Deeds Undertaken
- SN52.17 Where All Paths of Practice Lead
- SN52.18 Diverse Elements
- SN52.19 Diverse Beliefs
- SN52.20 Comprehending the Faculties of Others
- SN52.21 Absorptions, Etc.
- SN52.22 Past Lives
- SN52.23 Clairvoyance
- SN52.24 The Ending of Defilements
Jhānasaṃyutta SN 53 5 texts
Ānāpānasaṃyutta SN 54 20 texts
- SN54.1 One Thing Breath meditation is very beneficial. It is developed by going into seclusion, establishing mindfulness on the breath, and proceeding through sixteen stages.
- SN54.2 Awakening Factors Breath meditation is very beneficial. It is developed together with the seven factors of awakening.
- SN54.3 Plain Version Breath meditation is very beneficial. It is developed by going into seclusion, establishing mindfulness on the breath, and proceeding through sixteen stages.
- SN54.4 Fruits (1st) Breath meditation is very beneficial. When developed it leads to perfection or non-return.
- SN54.5 Fruits (2nd) Breath meditation is very beneficial. When developed it leads to perfection or one of the lesser attainments.
- SN54.6 With Ariṭṭha When the Buddha asks Venerable Ariṭṭha about breath meditation, his answer, while not incorrect, does not do full justice to the practice.
- SN54.7 About Mahākappina The Buddha sees Venerable Mahākappina meditating nearby and points out that his steadiness and tranquility are due to practicing breath meditation.
- SN54.8 The Simile of the Lamp Before his awakening the Buddha generally practiced breath meditation, which kept him alert and peaceful and led to the ending of defilements. One who wishes for any of the higher fruits of the renunciate life should practice the same way.
- SN54.9 At Vesālī The Buddha taught the meditation on the ugliness of the body, then left to go on retreat. However, many monks, misconstruing the teachings, ending up killing themselves. The Buddha taught breath meditation as a peaceful and pleasant abiding.
- SN54.10 With Kimbila When the Buddha asks Venerable Kimbila about breath meditation, he is unable to answer. At Ānanda’s urging, the Buddha explains in detail.
- SN54.11 Icchānaṅgala The Buddha goes on a three month retreat, and later says that during that time he mostly practiced breath meditation.
- SN54.12 In Doubt Venerable Lomasavaṅgīsa explains to Mahānāma that the difference between a trainee and the Realized One is that the trainees practice to give up the hindrances, whereas the Realized One has already ended all defilements.
- SN54.13 With Ānanda (1st) Answering Ānanda, the Buddha explains how one thing fulfills four things, four things fulfill seven things, and seven things fulfill two things.
- SN54.14 With Ānanda (2nd) The Buddha explains to Ānanda how one thing fulfills four things, four things fulfill seven things, and seven things fulfill two things.
- SN54.15 Several Mendicants (1st) Answering some mendicants, the Buddha explains how one thing fulfills four things, four things fulfill seven things, and seven things fulfill two things.
- SN54.16 Several Mendicants (2nd) The Buddha explains to some mendicants how one thing fulfills four things, four things fulfill seven things, and seven things fulfill two things.
- SN54.17 Giving Up the Fetters
- SN54.18 Uprooting the Tendencies
- SN54.19 Completely Understanding the Course of Time
- SN54.20 The Ending of Defilements
Sotāpattisaṃyutta SN 55 74 texts
- SN55.1 A Wheel-Turning Monarch Even a universal monarch may have a bad rebirth, but someone who has the four factors of stream-entry—experiential faith in the Buddha, the teaching, and the Saṅgha, and ethical conduct—is freed from such destinies.
- SN55.2 The Culmination of the Spiritual Life Someone who has the four factors of stream-entry—experiential faith in the Buddha, the teaching, and the Saṅgha, and ethical conduct—is a stream-enterer, destined for awakening.
- SN55.3 With Dīghāvu The lay follower Dīghāvu is ill and he asks for the Buddha to visit. Dīghāvu confirms that he possesses the four factors of stream-entry and in addition six contemplations leading to insight. Yet he is still worried that his father will miss him when he dies.
- SN55.4 With Sāriputta (1st) Sāriputta explains to Ānanda that someone who has the four factors of stream-entry—experiential faith in the Buddha, the teaching, and the Saṅgha, and ethical conduct—is a stream-enterer, destined for awakening.
- SN55.5 With Sāriputta (2nd) The Buddha asks Sāriputta about the four factors for stream-entry: association with good people, hearing the teaching, proper attention, and right practice. He also defines the “stream” and the “stream-enterer”.
- SN55.6 The Chamberlains After the rainy season, the chamberlains Isidatta and Purāṇa hear that the Buddha is approaching and go to see him. They describe their joy at knowing when the Buddha is approaching, and speak of their special duties guarding the royal harem. The Buddha says they have four factors of stream-entry—experiential faith in the Buddha, the teaching, and the Saṅgha; and here generosity rather than ethics as the final factor.
- SN55.7 The People of Bamboo Gate The brahmin householders of Bamboo Gate ask the Buddha how to live well in the home. The Buddha teaches them seven principles they can apply to themselves, which are practical applications of the Golden Rule. Someone with these seven principles and the four factors of stream-entry is a stream-enterer.
- SN55.8 In the Brick Hall (1st) Ānanda asks the Buddha about the rebirths of several disciples. The Buddha confirms those details, and proposes a way for people to know for themselves by reflecting on the four factors of stream-entry.
- SN55.9 At the Brick Hall (2nd) Ānanda asks the Buddha about the rebirths of several disciples. The Buddha confirms those details, and proposes a way for people to know for themselves by reflecting on the four factors of stream-entry.
- SN55.10 At the Brick Hall (3rd) Ānanda asks the Buddha about the rebirths of several disciples. The Buddha confirms those details, and proposes a way for people to know for themselves by reflecting on the four factors of stream-entry.
- SN55.11 A Saṅgha of a Thousand Nuns The Buddha teaches a thousand nuns the four factors of stream-entry.
- SN55.12 The Brahmins The Buddha contrasts a foolish brahmanical ritual called “going upwards” with the four factors of stream-entry.
- SN55.13 With the Senior Monk Ānanda Sāriputta asks Ānanda how many things are given up and how many things possessed by the stream-enterer.
- SN55.14 Fear of the Bad Place A noble disciple has transcended fears of a bad rebirth.
- SN55.15 Fear of the Bad Place, the Underworld A noble disciple has transcended fears of a bad rebirth.
- SN55.16 Friends and Colleagues (1st) You should encourage your friends in the four factors of stream-entry.
- SN55.17 Friends and Colleagues (2nd) You should encourage your friends in the four factors of stream-entry.
- SN55.18 A Visit to the Gods (1st) Moggallāna visits the gods of the Thirty-Three and encourages them in the four factors of stream-entry.
- SN55.19 A Visit to the Gods (2nd) Moggallāna visits the gods of the Thirty-Three and encourages them in the four factors of stream-entry.
- SN55.20 A Visit to the Gods (3rd) The Buddha visits the gods of the Thirty-Three and encourages them in the four factors of stream-entry.
- SN55.21 With Mahānāma (1st) Mahānāma the Sakyan expresses his fear that if he dies unmindful he may go to a bad rebirth. The Buddha tells him not to fear, as he will definitely go to a good place, since he has long practiced the Dhamma.
- SN55.22 With Mahānāma (2nd) Mahānāma the Sakyan expresses his fear that if he dies unmindful he may go to a bad rebirth. The Buddha tells him not to fear, as he will definitely go to a good place, since he has the four factors of stream-entry.
- SN55.23 With Godhā the Sakyan Mahānāma and Godhā the Sakyans discuss whether a stream-enterer has three or four factors. They go to the Buddha to settle it, and Mahānāma testifies to his faith.
- SN55.24 About Sarakāni (1st) When Sarakāni the Sakyan died the Buddha declared him a stream-enterer. But others complained, since he was known as a drinker. However, the Buddha confirmed to Mahānāma that Sarakāni had undertaken the precepts on his deathbed.
- SN55.25 About Sarakāni the Sakyan (2nd) When Sarakāni the Sakyan died the Buddha declared him a stream-enterer. But others complained, since he was known as a drinker. However, the Buddha confirmed to Mahānāma that Sarakāni had undertaken the precepts on his deathbed.
- SN55.26 Anāthapiṇḍika (1st) When the householder Anāthapiṇḍika was sick, Sāriputta reminds him of his considerable accomplishments in the Dhamma, analyzing stream-entry in ten factors, at which Anāthapiṇḍika recovers. Later he invited Sāriputta and Ānanda for a meal, and Sāriputta thanked him with verses.
- SN55.27 With Anāthapiṇḍika (2nd) When the householder Anāthapiṇḍika was sick, Ānanda reminds him of the four factors of stream-entry, which Anāthapiṇḍika claims to possess.
- SN55.28 Fears and Enmities (1st) A noble disciple who is a layperson has eliminated the fear that comes from breaking precepts, possesses the four factors of stream-entry, and understands dependent origination.
- SN55.29 Fears and Enmities (2nd) A noble disciple who is a layperson has eliminated the fear that comes from breaking precepts, possesses the four factors of stream-entry, and understands dependent origination.
- SN55.30 With Nandaka the Licchavi The Buddha teaches the four factors of stream-entry to Nandaka, the minister of the Licchavis. When his servant tells him it is time for his ritual bath, he says that the inner bathing of the Dhamma is enough.
- SN55.31 Overflowing Merit (1st) The four factors of stream-entry—with ethics as the fourth—are streams of merit.
- SN55.32 Overflowing Merit (2nd) The four factors of stream-entry—with generosity as the fourth—are streams of merit.
- SN55.33 Overflowing Merit (3rd) The four factors of stream-entry—with wisdom as the fourth—are streams of merit.
- SN55.34 Footprints of the Gods (1st) The four factors of stream-entry are footprints of the gods.
- SN55.35 Footprints of the Gods (2nd) The four factors of stream-entry are footprints of the gods, for the gods hold non-violence as supreme.
- SN55.36 In Common With the Gods When a person possesses the four factors of stream-entry, the gods regard them as similar to themselves.
- SN55.37 With Mahānāma The Buddha explains to Mahānāma what is a lay follower, what is a virtuous lay follower, and a lay follower accomplished in faith, generosity, and wisdom.
- SN55.38 Rain Like rain falling on the mountain top, the four factors of stream-entry flow on to the ending of defilements.
- SN55.39 With Kāḷigodhā Kāḷigodhā the Sakyan lady confirms to the Buddha that she possesses the four factors of stream-entry.
- SN55.40 Nandiya the Sakyan Someone who completely lacks the four factors of stream-entry is an ordinary person. But even a stream-enterer may be negligent if they do not make further effort in meditation.
- SN55.41 Overflowing Merit (1st) The four factors of stream-entry—with ethics as the fourth—are streams of merit, and like the ocean cannot be counted. With verses.
- SN55.42 Overflowing Merit (2nd) The four factors of stream-entry—with generosity as the fourth—are streams of merit, and like the ocean cannot be counted. With verses.
- SN55.43 Overflowing Merit (3rd) The four factors of stream-entry—with wisdom as the fourth—are streams of merit, and like the ocean cannot be counted. With verses.
- SN55.44 Rich (1st) A noble disciple with the four factors of stream-entry is said to be prosperous.
- SN55.45 Rich (2nd) A noble disciple with the four factors of stream-entry is said to be prosperous.
- SN55.46 Plain Version A noble disciple with the four factors of stream-entry is a stream-enterer.
- SN55.47 With Nandiya A noble disciple with the four factors of stream-entry is a stream-enterer.
- SN55.48 With Bhaddiya A noble disciple with the four factors of stream-entry is a stream-enterer.
- SN55.49 With Mahānāma A noble disciple with the four factors of stream-entry is a stream-enterer.
- SN55.50 Factors Four factors for stream-entry: association with good people, hearing the teaching, proper attention, and right practice.
- SN55.51 With Verses A noble disciple with the four factors of stream-entry is a stream-enterer. With verses.
- SN55.52 One Who Completed the Rains When a monk comes from Sāvatthī to Kapilavatthu, the Sakyans visit him and ask as to the health of the Buddha and the Saṅgha. Then they ask what the monk has learned. He replies that the number of perfected ones is few, and those on lower levels of attainment are greater in number.
- SN55.53 With Dhammadinna The lay follower Dhammadinna leads a group of 500 to visit the Buddha. He encourages them to study deep discourses, but they protest that they don’t have enough time. So the Buddha encourages them in the four factors of stream-entry.
- SN55.54 Sick Mahānāma asks the Buddha how a lay follower should teach a wise lay follower who is ill. He should first be encouraged in the four factors of stream-entry, and then urged to let go of attachments, until he realizes full freedom.
- SN55.55 The Fruit of Stream-Entry Association with good people, hearing the teaching, proper attention, and right practice lead to the fruit of stream-entry.
- SN55.56 The Fruit of Once-Return
- SN55.57 The Fruit of Non-Return
- SN55.58 The Fruit of Perfection
- SN55.59 The Getting of Wisdom
- SN55.60 The Growth of Wisdom
- SN55.61 The Increase of Wisdom
- SN55.62 Great Wisdom
- SN55.63 Widespread Wisdom
- SN55.64 Abundant Wisdom
- SN55.65 Deep Wisdom
- SN55.66 Extraordinary Wisdom
- SN55.67 Vast Wisdom
- SN55.68 Much Wisdom
- SN55.69 Fast Wisdom
- SN55.70 Light Wisdom
- SN55.71 Laughing Wisdom
- SN55.72 Swift Wisdom
- SN55.73 Sharp Wisdom
- SN55.74 Penetrating Wisdom
Saccasaṃyutta SN 56 109 texts
- SN56.1 Immersion Mendicants should develop immersion so as to understand the four noble truths: suffering, its origin, its cessation, and the path.
- SN56.2 Retreat Mendicants should develop seclusion so as to understand the four noble truths.
- SN56.3 A Gentleman (1st) Members of good families go forth to understand the four noble truths.
- SN56.4 A Gentleman (2nd) Members of good families go forth to penetrate the four noble truths.
- SN56.5 Ascetics and Brahmins (1st) True ascetics understand the four noble truths.
- SN56.6 Ascetics and Brahmins (2nd) True ascetics become awakened through understanding the four noble truths.
- SN56.7 Thoughts Don’t think bad thoughts. Instead, think of the four noble truths.
- SN56.8 Thought Don’t think in useless ways. Instead, reflect on the four noble truths.
- SN56.9 Arguments Don’t argue. Instead, converse on the four noble truths.
- SN56.10 Low Talk Don’t gossip. Instead, talk about the four noble truths.
- SN56.11 Rolling Forth the Wheel of Dhamma The famous first discourse, taught at Varanasi to the group of five ascetics. It begins by rejecting the extremes of asceticism and indulgence and recommends the middle way of the eightfold path. Then it defines the four noble truths and analyzes them in twelve aspects. It ends with Venerable Kondañña becoming the first person apart from the Buddha to realize the Dhamma.
- SN56.12 The Realized Ones All Realized Ones understand the four noble truths in their twelve aspects.
- SN56.13 Aggregates The four noble truths are defined, with the five aggregates under the truth of suffering.
- SN56.14 Interior Sense Fields The four noble truths are defined, with the six sense fields under the truth of suffering.
- SN56.15 Remembering (1st) The Buddha asks the mendicants how they remember the four noble truths.
- SN56.16 Remembering (2nd) The Buddha asks the mendicants how they remember the four noble truths.
- SN56.17 Ignorance Ignorance is not knowing the four noble truths.
- SN56.18 Knowledge Understanding is knowing the four noble truths.
- SN56.19 Expressions Each of the four noble truths has innumerable implications.
- SN56.20 Real Each of the four noble truths is real, not otherwise.
- SN56.21 At the Village of Koṭi (1st) It is because of not understanding the four noble truths that both the Buddha and others have wandered for so long in transmigration. With verses.
- SN56.22 At the Village of Koṭi (2nd) True ascetics understand the four noble truths. With verses.
- SN56.23 The Fully Awakened Buddha The Realized One is called the Buddha because he understands the four noble truths.
- SN56.24 The Perfected Ones All Buddhas become awakened through the four noble truths.
- SN56.25 The Ending of Defilements Only by knowing and seeing the four noble truths are the defilements ended.
- SN56.26 Friends You should encourage your friends in the four noble truths.
- SN56.27 Real The four noble truths is real, not otherwise, that is why they are noble.
- SN56.28 The World In this world, the Realized One is the noble one, that is why the four truths are noble.
- SN56.29 Should Be Completely Understood The first truth is to be understood; the second is to be given up; the third is to be realized; and the fourth is to be developed.
- SN56.30 With Gavampati Some mendicants are discussing whether the four truths are necessarily seen together. Venerable Gavampati asserts that he has learned it from the Buddha that they are: if you see one, you see them all.
- SN56.31 In a Rosewood Forest In a siṁsapā grove, the Buddha holds up a handful of leaves, and compares it to all the leaves in the forest. So too, he has taught the four noble truths, which is only a fraction of what he knows.
- SN56.32 Acacia Leaves Just as it’s impossible to keep water in a basket of pine needles, it’s impossible to end suffering without penetrating the four noble truths.
- SN56.33 A Stick Beings who have not seen the four noble truths roam on from one birth to another, like a stick thrown end to end.
- SN56.34 Clothes Even more than if your clothes are on fire, you should make an effort to understand the four noble truths.
- SN56.35 A Hundred Spears Even more than if you’re being tortured with spikes, you should make an effort to understand the four noble truths.
- SN56.36 Living Creatures The small creatures in the ocean are greater in number than all the foliage in the jungles of India. Still, your rebirths are more than this.
- SN56.37 The Simile of the Sun (1st) As the dawn precedes the sunrise, right view precedes the penetration of the four noble truths.
- SN56.38 The Simile of the Sun (2nd) As long as there are no sun and moon, the world is in darkness. So too, as long as the Realized One has not arisen and declared the four noble truths, the world is in darkness.
- SN56.39 Indra’s pillar One who has not seen the four noble truths is as feeble as a tuft of cotton wool, while one who has seen them is like a deep-rooted pillar.
- SN56.40 Looking For a Debate No-one can refute you if you are well grounded in the four noble truths.
- SN56.41 Speculation About the World The Buddha tells the curious tale of a man who sat by a lotus pond to speculate about the world, and saw an army enter a lotus stalk. He thought he was going mad. The Buddha said that no, the army was real. Nevertheless, you should not speculate about such things, but should reflect on the four noble truths.
- SN56.42 A Cliff The Buddha takes the mendicants to a steep precipice, and points out that those who do not understand the four noble truths fall into a still deeper precipice.
- SN56.43 The Mighty Fever The Buddha speaks of a hell called the great inferno, and points out that those who do not understand the four noble truths fall into a still fiercer inferno.
- SN56.44 A Bungalow Just as it’s impossible to climb the upper floor without building the lower floors first, it’s impossible to end suffering without penetrating the four noble truths.
- SN56.45 Splitting Hairs Ānanda sees Licchavi youths shoot arrows through keyholes. But seeing the four noble truths is even harder.
- SN56.46 Darkness Interstellar space is dark and empty; but not seeing the four noble truths is even worse.
- SN56.47 A Yoke With a Hole (1st) A blind turtle would put its head through a yoke with a hole in it floating in the ocean sooner than someone in the lower realms would be reborn as a human.
- SN56.48 A Yoke With a Hole (2nd) A blind turtle would put its head through a yoke with a hole in it floating in the ocean sooner than someone in the lower realms would be reborn as a human.
- SN56.49 Sineru, King of Mountains (1st) As seven bits of gravel are smaller than Mount Sineru, so is the suffering remaining to one who has seen the four noble truths.
- SN56.50 Sineru, King of Mountains (2nd) As seven bits of gravel are smaller than Mount Sineru, so is the suffering remaining to one who has seen the four noble truths.
- SN56.51 A Fingernail As a bit of dirt under a nail compared to the whole earth, so is the suffering remaining to one who has seen the four noble truths.
- SN56.52 A Lotus Pond As a drop of water on a blade of grass compared to a massive dam, so is the suffering remaining to one who has seen the four noble truths.
- SN56.53 Where the Waters Join Together (1st) As a few drops of water compared to the confluence of great rivers, so is the suffering remaining to one who has seen the four noble truths.
- SN56.54 Where the Waters Join Together (2nd) As a few drops of water compared to confluence of the great rivers, so is the suffering remaining to one who has seen the four noble truths.
- SN56.55 The Earth (1st) As a few jujube seeds compared to the great earth, so is the suffering remaining to one who has seen the four noble truths.
- SN56.56 The Earth (2nd) As a few jujube seeds compared to the great earth, so is the suffering remaining to one who has seen the four noble truths.
- SN56.57 The Ocean (1st) As a few drops of water compared to the ocean, so is the suffering remaining to one who has seen the four noble truths.
- SN56.58 The Ocean (2nd) As a few drops of water compared to the ocean, so is the suffering remaining to one who has seen the four noble truths.
- SN56.59 A Mountain (1st) As seven bits of gravel are smaller than the Himalayas, so is the suffering remaining to one who has seen the four noble truths.
- SN56.60 A Mountain (2nd) As seven bits of gravel are smaller than the Himalayas, so is the suffering remaining to one who has seen the four noble truths.
- SN56.61 Not Human
- SN56.62 In the Borderlands
- SN56.63 Wisdom
- SN56.64 Beer and Wine
- SN56.65 Born in Water
- SN56.66 Respect Mother
- SN56.67 Respect Father
- SN56.68 Respect Ascetics
- SN56.69 Respect Brahmins
- SN56.70 Honor the Elders
- SN56.71 Killing Living Creatures
- SN56.72 Stealing
- SN56.73 Sexual Misconduct
- SN56.74 Lying
- SN56.75 Divisive Speech
- SN56.76 Harsh Speech
- SN56.77 Nonsense
- SN56.78 Plants
- SN56.79 Food at the Wrong Time
- SN56.80 Fragrance and Makeup
- SN56.81 Dancing and Singing
- SN56.82 High Beds
- SN56.83 Gold and Currency
- SN56.84 Raw Grain
- SN56.85 Raw Meat
- SN56.86 Women and Girls
- SN56.87 Bondservants
- SN56.88 Goats and Sheep
- SN56.89 Chickens and Pigs
- SN56.90 Elephants and Cows
- SN56.91 Fields and Land
- SN56.92 Buying and Selling
- SN56.93 Errands
- SN56.94 False Weights
- SN56.95 Bribery
- SN56.96-101 Mutilation, Etc.
- SN56.102 Passing Away as Humans and Reborn in Hell
- SN56.103 Passing Away as Humans and Reborn as Animals
- SN56.104 Passing Away as Humans and Reborn as Ghosts
- SN56.105-107 Passing Away as Humans and Reborn as Gods
- SN56.108-110 Passing Away as Gods and Reborn as Gods
- SN56.111-113 Dying as Gods and Reborn as Humans
- SN56.114-116 Dying in Hell and Reborn as Humans
- SN56.117-119 Dying in Hell and Reborn as Gods
- SN56.120-122 Dying as Animals and Reborn as Humans
- SN56.123-125 Dying as Animals and Reborn as Gods
- SN56.126-128 Dying as Ghosts and Reborn as Humans
- SN56.129-130 Dying as Ghosts and Reborn as Gods
- SN56.131 Dying as Ghosts and Reborn as Ghosts