translated by Bhikkhu Sujato

The Saṁyutta Nikāya, "The Linked Discourses" or "Connected Discourses," is the third of the four great Nikāyas of the Sutta Piṭaka, the discourse-collection of the Pali Canon. Where the Dīgha and Majjhima Nikāyas gather suttas chiefly by length, the Saṁyutta gathers them by subject: each of its fifty-six saṁyuttas ("connections") collects every discourse the tradition preserved on one theme, one interlocutor, or one recurring image, so that a reader can follow a single thread — dependent origination, the five aggregates, the six sense fields, the seven awakening factors, the noble eightfold path — through dozens of variations, restatements, and dialogues in one place. Tradition groups the fifty-six saṁyuttas into five larger Books (vaggas): the Sagāthāvagga ("Book with Verses," saṁyuttas 1–11, mixing prose and verse in dialogues with deities, Māra, Brahmā, and brahmins); the Nidānavagga ("Book of Causation," saṁyuttas 12–21, centered on dependent origination); the Khandhavagga ("Book of the Aggregates," saṁyuttas 22–34, on form, feeling, perception, choices, and consciousness); the Saḷāyatanavagga ("Book of the Six Sense Fields," saṁyuttas 35–44, on the six senses and their objects); and the Mahāvagga ("The Great Book," saṁyuttas 45–56, covering the thirty-seven wings to awakening — the eightfold path, the awakening factors, the foundations of mindfulness — and closing with the Saccasaṁyutta on the four noble truths, home to the Buddha's first sermon.

This is Bhikkhu Sujato's translation, made during 2016–2018 while he was staying in Qimei, Taiwan, as part of the same project that produced the Dīgha and Majjhima Nikāya translations already on this shelf: to render all four Pali Nikāyas into plain, accurate, and consistent modern English, free of copyright. The primary source was the digital Mahāsaṅgīti edition of the Pali Tipiṭaka; Bhikkhu Sujato translated from the Pali itself, consulting earlier English translations — especially Bhikkhu Bodhi's — as a check on his understanding. The translation is dedicated to the public domain through a Creative Commons Zero (CC0) declaration.

All fifty-six saṁyuttas are presented here complete, in their traditional order and traditional five-Book structure, as a single collected edition with a three-level contents map (Book, Saṁyutta, and individual sutta) for navigation. One structural feature of the source deserves an honest note: the later parts of several saṁyuttas — most strikingly the "abbreviation series" (peyyāla) that closes the Khandhavagga, Saḷāyatanavagga, and parts of the Mahāvagga — consist of long runs of suttas that differ from one another by only a word or two (for example, applying the same short formula in turn to each of the six sense faculties, or to each of many near-synonymous verbs for spiritual effort). SuttaCentral's own published edition presents each such run as a single combined page rather than as dozens of nearly identical ones; this edition follows that same convention faithfully rather than inventing its own. As a result, the traditional count of roughly three thousand individually numbered suttas is presented here as 1,819 complete texts across the fifty-six saṁyuttas — no content is omitted or summarized, only SuttaCentral's own presentation of the source is preserved. This library already holds one Saṁyutta Nikāya text on an earlier shelf layer: T.W. Rhys Davids' 1881 anthology "Buddhist Suttas" (see this shelf) includes the Dhammacakkappavattana Sutta (SN 56.11, "Setting the Wheel of the Dhamma Rolling") under the title "The Foundation of the Kingdom of Righteousness"; that century-old partial translation is unaffected by this edition and remains alongside it as an earlier historical layer. This is the first complete modern translation of the whole Saṁyutta Nikāya to join the library, following the Dīgha and Majjhima Nikāyas onto this shelf.

Contents

• Sagāthāvagga — The Book with Verses
  • SN 1 — Devatāsaṁyuttaṁ samattaṁ. — The Linked Discourses on Deities are complete.
    • SN 1.1 — Oghataraṇasutta — Crossing the Flood
    • SN 1.2 — Nimokkhasutta — Liberation
    • SN 1.3 — Upanīyasutta — Led On
    • SN 1.4 — Accentisutta — Time Flies
    • SN 1.5 — Katichindasutta — Cut How Many?
    • SN 1.6 — Jāgarasutta — Awake
    • SN 1.7 — Appaṭividitasutta — Undeciphered
    • SN 1.8 — Susammuṭṭhasutta — Very Confused
    • SN 1.9 — Mānakāmasutta — Fond of Conceit
    • SN 1.10 — Araññasutta — Wilderness
    • SN 1.11 — Nandanasutta — The Garden of Delight
    • SN 1.12 — Nandatisutta — Delight
    • SN 1.13 — Natthiputtasamasutta — There’s Nothing Like a Child
    • SN 1.14 — Khattiyasutta — Aristocrats
    • SN 1.15 — Saṇamānasutta — Resounding
    • SN 1.16 — Niddātandīsutta — Sleepiness and Sloth
    • SN 1.17 — Dukkarasutta — Hard to Do
    • SN 1.18 — Hirīsutta — Conscience
    • SN 1.19 — Kuṭikāsutta — Little Hut
    • SN 1.20 — Samiddhisutta — With Samiddhi
    • SN 1.21 — Sattisutta — A Sword
    • SN 1.22 — Phusatisutta — Impact
    • SN 1.23 — Jaṭāsutta — A Tangle
    • SN 1.24 — Manonivāraṇasutta — Shielding the Mind
    • SN 1.25 — Arahantasutta — A Perfected One
    • SN 1.26 — Pajjotasutta — Lamps
    • SN 1.27 — Sarasutta — Streams
    • SN 1.28 — Mahaddhanasutta — Affluent
    • SN 1.29 — Catucakkasutta — Four Wheels
    • SN 1.30 — Eṇijaṅghasutta — Antelope Calves
    • SN 1.31 — Sabbhisutta — Virtuous
    • SN 1.32 — Maccharisutta — Stinginess
    • SN 1.33 — Sādhusutta — Good
    • SN 1.34 — Nasantisutta — There Are None
    • SN 1.35 — Ujjhānasaññisutta — Fault-Finding Deities
    • SN 1.36 — Saddhāsutta — Faith
    • SN 1.37 — Samayasutta — The Congregation
    • SN 1.38 — Sakalikasutta — A Splinter
    • SN 1.39 — Paṭhamapajjunnadhītusutta — With Pajjunna’s Daughter (1st)
    • SN 1.40 — Dutiyapajjunnadhītusuttaṁ — With Pajjunna’s Daughter (2nd)
    • SN 1.41 — Ādittasutta — On Fire
    • SN 1.42 — Kiṁdadasutta — Giving What?
    • SN 1.43 — Annasutta — Food
    • SN 1.44 — Ekamūlasutta — One Root
    • SN 1.45 — Anomasutta — Peerless
    • SN 1.46 — Accharāsutta — Nymphs
    • SN 1.47 — Vanaropasutta — Planters
    • SN 1.48 — Jetavanasutta — Jeta’s Grove
    • SN 1.49 — Maccharisutta — Stingy
    • SN 1.50 — Ghaṭīkārasutta — With Ghaṭīkāra
    • SN 1.51 — Jarāsutta — Old Age
    • SN 1.52 — Ajarasāsutta — Getting Old
    • SN 1.53 — Mittasutta — A Friend
    • SN 1.54 — Vatthusutta — Grounds
    • SN 1.55 — Paṭhamajanasutta — Gives Birth (1st)
    • SN 1.56 — Dutiyajanasutta — Gives Birth (2nd)
    • SN 1.57 — Tatiyajanasutta — Gives Birth (3rd)
    • SN 1.58 — Uppathasutta — Deviation
    • SN 1.59 — Dutiyasutta — A Partner
    • SN 1.60 — Kavisutta — A Poet
    • SN 1.61 — Nāmasutta — Name
    • SN 1.62 — Cittasutta — Mind
    • SN 1.63 — Taṇhāsutta — Craving
    • SN 1.64 — Saṁyojanasutta — Fetter
    • SN 1.65 — Bandhanasutta — Bonds
    • SN 1.66 — Attahatasutta — Beaten Down
    • SN 1.67 — Uḍḍitasutta — Ensnared
    • SN 1.68 — Pihitasutta — Fastened Shut
    • SN 1.69 — Icchāsutta — Desire
    • SN 1.70 — Lokasutta — The World
    • SN 1.71 — Chetvāsutta — Slain
    • SN 1.72 — Rathasutta — A Chariot
    • SN 1.73 — Vittasutta — Wealth
    • SN 1.74 — Vuṭṭhisutta — Rain
    • SN 1.75 — Bhītāsutta — Afraid
    • SN 1.76 — Najīratisutta — Getting Old
    • SN 1.77 — Issariyasutta — Authority
    • SN 1.78 — Kāmasutta — Desire
    • SN 1.79 — Pātheyyasutta — Provisions
    • SN 1.80 — Pajjotasutta — Lamp
    • SN 1.81 — Araṇasutta — Free of Strife
  • SN 2 — Devaputtasaṁyuttaṁ samattaṁ. — The Linked Discourses on Godlings are complete.
    • SN 2.1 — Paṭhamakassapasutta — With Kassapa (1st)
    • SN 2.2 — Dutiyakassapasutta — With Kassapa (2nd)
    • SN 2.3 — Māghasutta — With Māgha
    • SN 2.4 — Māgadhasutta — With Maghada
    • SN 2.5 — Dāmalisutta — With Dāmali
    • SN 2.6 — Kāmadasutta — With Kāmada
    • SN 2.7 — Pañcālacaṇḍasutta — With Pañcālacaṇḍa
    • SN 2.8 — Tāyanasutta — With Tāyana
    • SN 2.9 — Candimasutta — The Moon
    • SN 2.10 — Sūriyasutta — The Sun
    • SN 2.11 — Candimasasutta — With Candimasa
    • SN 2.12 — Veṇḍusutta — With Vishnu
    • SN 2.13 — Dīghalaṭṭhisutta — With Dīghalaṭṭhi
    • SN 2.14 — Nandanasutta — With Nandana
    • SN 2.15 — Candanasutta — With Candana
    • SN 2.16 — Vāsudattasutta — With Vāsudatta
    • SN 2.17 — Subrahmasutta — With Subrahmā
    • SN 2.18 — Kakudhasutta — With Kakudha
    • SN 2.19 — Uttarasutta — With Uttara
    • SN 2.20 — Anāthapiṇḍikasutta — With Anāthapiṇḍika
    • SN 2.21 — Sivasutta — With Shiva
    • SN 2.22 — Khemasutta — With Khema
    • SN 2.23 — Serīsutta — With Serī
    • SN 2.24 — Ghaṭīkārasutta — With Ghaṭīkāra
    • SN 2.25 — Jantusutta — With Jantu
    • SN 2.26 — Rohitassasutta — With Rohitassa
    • SN 2.27 — Nandasutta — With Nanda
    • SN 2.28 — Nandivisālasutta — With Nandivisāla
    • SN 2.29 — Susimasutta — With Susīma
    • SN 2.30 — Nānātitthiyasāvakasutta — The Disciples of Various Monastics of Other Religions
  • SN 3 — Kosalasaṁyuttaṁ samattaṁ. — The Linked Discourses with the Kosalan are complete.
    • SN 3.1 — Daharasutta — Young
    • SN 3.2 — Purisasutta — A Person
    • SN 3.3 — Jarāmaraṇasutta — Old Age and Death
    • SN 3.4 — Piyasutta — Loved
    • SN 3.5 — Attarakkhitasutta — Self-Protected
    • SN 3.6 — Appakasutta — Few
    • SN 3.7 — Aḍḍakaraṇasutta — Judgment
    • SN 3.8 — Mallikāsutta — With Queen Mallikā
    • SN 3.9 — Yaññasutta — Sacrifice
    • SN 3.10 — Bandhanasutta — Shackles
    • SN 3.11 — Sattajaṭilasutta — Seven Matted-Hair Ascetics
    • SN 3.12 — Pañcarājasutta — Five Kings
    • SN 3.13 — Doṇapākasutta — A Bucketful of Rice
    • SN 3.14 — Paṭhamasaṅgāmasutta — Battle (1st)
    • SN 3.15 — Dutiyasaṅgāmasutta — Battle (2nd)
    • SN 3.16 — Mallikāsutta — A Daughter
    • SN 3.17 — Appamādasutta — Diligence
    • SN 3.18 — Kalyāṇamittasutta — Good Friends
    • SN 3.19 — Paṭhamaaputtakasutta — Childless (1st)
    • SN 3.20 — Dutiyaaputtakasutta — Childless (2nd)
    • SN 3.21 — Puggalasutta — Individuals
    • SN 3.22 — Ayyikāsutta — Grandmother
    • SN 3.23 — Lokasutta — The World
    • SN 3.24 — Issattasutta — Archery
    • SN 3.25 — Pabbatūpamasutta — The Simile of the Mountain
  • SN 4 — Mārasaṁyuttaṁ samattaṁ. — The Linked Discourses with Māra are complete.
    • SN 4.1 — Tapokammasutta — Mortification
    • SN 4.2 — Hatthirājavaṇṇasutta — In the Form of an Elephant King
    • SN 4.3 — Subhasutta — Beautiful
    • SN 4.4 — Paṭhamamārapāsasutta — Māra’s Snares (1st)
    • SN 4.5 — Dutiyamārapāsasutta — Māra’s Snares (2nd)
    • SN 4.6 — Sappasutta — A Cobra
    • SN 4.7 — Supatisutta — Sleeping
    • SN 4.8 — Nandatisutta — Delighting
    • SN 4.9 — Paṭhamaāyusutta — Lifespan (1st)
    • SN 4.10 — Dutiyaāyusutta — Lifespan (2nd)
    • SN 4.11 — Pāsāṇasutta — Boulders
    • SN 4.12 — Kinnusīhasutta — Lion
    • SN 4.13 — Sakalikasutta — A Splinter
    • SN 4.14 — Patirūpasutta — Appropriate
    • SN 4.15 — Mānasasutta — A Mental Snare
    • SN 4.16 — Pattasutta — The Alms Bowls
    • SN 4.17 — Chaphassāyatanasutta — The Six Fields of Contact
    • SN 4.18 — Piṇḍasutta — Alms Food
    • SN 4.19 — Kassakasutta — A Farmer
    • SN 4.20 — Rajjasutta — Ruling
    • SN 4.21 — Sambahulasutta — Several
    • SN 4.22 — Samiddhisutta — With Samiddhi
    • SN 4.23 — Godhikasutta — With Godhika
    • SN 4.24 — Sattavassānubandhasutta — Seven Years of Pursuit
    • SN 4.25 — Māradhītusutta — Māra’s Daughters
  • SN 5 — Bhikkhunīsaṁyuttaṁ samattaṁ. — The Linked Discourses on Nuns are complete.
    • SN 5.1 — Āḷavikāsutta — With Āḷavikā
    • SN 5.2 — Somāsutta — With Somā
    • SN 5.3 — Kisāgotamīsutta — With Kisāgotamī
    • SN 5.4 — Vijayāsutta — With Vijayā
    • SN 5.5 — Uppalavaṇṇāsutta — With Uppalavaṇṇā
    • SN 5.6 — Cālāsutta — With Cālā
    • SN 5.7 — Upacālāsutta — With Upacālā
    • SN 5.8 — Sīsupacālāsutta — With Sīsupacālā
    • SN 5.9 — Selāsutta — With Selā
    • SN 5.10 — Vajirāsutta — With Vajirā
  • SN 6 — Brahmasaṁyuttaṁ samattaṁ. — The Linked Discourses on the Divinity are complete.
    • SN 6.1 — Brahmāyācanasutta — The Appeal of the Divinity
    • SN 6.2 — Gāravasutta — Respect
    • SN 6.3 — Brahmadevasutta — With Brahmadeva
    • SN 6.4 — Bakabrahmasutta — With Baka the Divinity
    • SN 6.5 — Aññatarabrahmasutta — A Certain Divinity
    • SN 6.6 — Brahmalokasutta — The Negligent Divinity
    • SN 6.7 — Kokālikasutta — About Kokālika
    • SN 6.8 — Katamodakatissasutta — About Katamorakatissaka
    • SN 6.9 — Turūbrahmasutta — With the Divinity Tudu
    • SN 6.10 — Kokālikasutta — With Kokālika
    • SN 6.11 — Sanaṅkumārasutta — With Sanaṅkumāra
    • SN 6.12 — Devadattasutta — About Devadatta
    • SN 6.13 — Andhakavindasutta — At Andhakavinda
    • SN 6.14 — Aruṇavatīsutta — About Aruṇavatī
    • SN 6.15 — Parinibbānasutta — Full Extinguishment
  • SN 7 — Brāhmaṇasaṁyuttaṁ samattaṁ. — The Linked Discourses with Brahmins are complete.
    • SN 7.1 — Dhanañjānīsutta — With Dhanañjānī
    • SN 7.2 — Akkosasutta — With Bhāradvāja the Rude
    • SN 7.3 — Asurindakasutta — With Bhāradvāja the Fiend
    • SN 7.4 — Bilaṅgikasutta — With Bhāradvāja the Bitter
    • SN 7.5 — Ahiṁsakasutta — Harmless
    • SN 7.6 — Jaṭāsutta — With Bhāradvāja of the Matted Hair
    • SN 7.7 — Suddhikasutta — With Bhāradvāja the Pure
    • SN 7.8 — Aggikasutta — With Bhāradvāja the Fire-Worshiper
    • SN 7.9 — Sundarikasutta — With Bhāradvāja of Sundarikā
    • SN 7.10 — Bahudhītarasutta — Many Daughters
    • SN 7.11 — Kasibhāradvājasutta — With Bhāradvāja the Farmer
    • SN 7.12 — Udayasutta — With Udaya
    • SN 7.13 — Devahitasutta — With Devahita
    • SN 7.14 — Mahāsālasutta — A well-to-do brahmin
    • SN 7.15 — Mānatthaddhasutta — Stuck-Up
    • SN 7.16 — Paccanīkasutta — The Contraphile
    • SN 7.17 — Navakammikasutta — The Builder
    • SN 7.18 — Kaṭṭhahārasutta — Collecting Firewood
    • SN 7.19 — Mātuposakasutta — The Brahmin Who Provided for His Mother
    • SN 7.20 — Bhikkhakasutta — An Almsman
    • SN 7.21 — Saṅgāravasutta — With Saṅgārava
    • SN 7.22 — Khomadussasutta — At Khomadussa
  • SN 8 — Vaṅgīsasaṁyuttaṁ samattaṁ. — The Linked Discourses with Vaṅgīsa are complete.
    • SN 8.1 — Nikkhantasutta — Renounced
    • SN 8.2 — Aratīsutta — Dissatisfaction
    • SN 8.3 — Pesalasutta — Good-Hearted
    • SN 8.4 — Ānandasutta — With Ānanda
    • SN 8.5 — Subhāsitasutta — Well-Spoken Words
    • SN 8.6 — Sāriputtasutta — With Sāriputta
    • SN 8.7 — Pavāraṇāsutta — The Invitation to Admonish
    • SN 8.8 — Parosahassasutta — Over a Thousand
    • SN 8.9 — Koṇḍaññasutta — With Koṇḍañña
    • SN 8.10 — Moggallānasutta — With Moggallāna
    • SN 8.11 — Gaggarāsutta — At Gaggarā
    • SN 8.12 — Vaṅgīsasutta — With Vaṅgīsa
  • SN 9 — Vanasaṁyuttaṁ samattaṁ. — The Linked Discourses in the Forest are complete.
    • SN 9.1 — Vivekasutta — Seclusion
    • SN 9.2 — Upaṭṭhānasutta — Application
    • SN 9.3 — Kassapagottasutta — With Kassapagotta
    • SN 9.4 — Sambahulasutta — Several Mendicants Set Out Wandering
    • SN 9.5 — Ānandasutta — With Ānanda
    • SN 9.6 — Anuruddhasutta — With Anuruddha
    • SN 9.7 — Nāgadattasutta — With Nāgadatta
    • SN 9.8 — Kulagharaṇīsutta — The Mistress of the House
    • SN 9.9 — Vajjiputtasutta — A Vajji
    • SN 9.10 — Sajjhāyasutta — Recitation
    • SN 9.11 — Akusalavitakkasutta — Unskillful Thoughts
    • SN 9.12 — Majjhanhikasutta — Midday
    • SN 9.13 — Pākatindriyasutta — Undisciplined Faculties
    • SN 9.14 — Gandhatthenasutta — The Thief of Scent
  • SN 10 — Yakkhasaṁyuttaṁ samattaṁ. — The Linked Discourses with Native Spirits are complete.
    • SN 10.1 — Indakasutta — With Indaka
    • SN 10.2 — Sakkanāmasutta — Sakka In Name Only
    • SN 10.3 — Sūcilomasutta — With Spiky
    • SN 10.4 — Maṇibhaddasutta — With Maṇibhadda
    • SN 10.5 — Sānusutta — With Sānu
    • SN 10.6 — Piyaṅkarasutta — With Piyaṅkara
    • SN 10.7 — Punabbasusutta — With Punabbasu
    • SN 10.8 — Sudattasutta — With Sudatta
    • SN 10.9 — Paṭhamasukkāsutta — With the Nun Sukkā (1st)
    • SN 10.10 — Dutiyasukkāsutta — With the Nun Sukkā (2nd)
    • SN 10.11 — Cīrāsutta — With the Nun Cīrā
    • SN 10.12 — Āḷavakasutta — With Āḷavaka
  • SN 11 — Sakkasaṁyuttaṁ samattaṁ. — The Linked Discourses with Sakka are complete.
    • SN 11.1 — Suvīrasutta — With Suvīra
    • SN 11.2 — Susīmasutta — With Susīma
    • SN 11.3 — Dhajaggasutta — The Banner’s Crest
    • SN 11.4 — Vepacittisutta — With Vepacitti
    • SN 11.5 — Subhāsitajayasutta — Victory by Good Speech
    • SN 11.6 — Kulāvakasutta — Bird Nests
    • SN 11.7 — Nadubbhiyasutta — Not Betray
    • SN 11.8 — Verocanaasurindasutta — Verocana, Lord of Titans
    • SN 11.9 — Araññāyatanaisisutta — Seers in the Wilderness
    • SN 11.10 — Samuddakasutta — Seers by the Ocean
    • SN 11.11 — Vatapadasutta — Vows
    • SN 11.12 — Sakkanāmasutta — Sakka’s Names
    • SN 11.13 — Mahālisutta — With Mahāli
    • SN 11.14 — Daliddasutta — Poor
    • SN 11.15 — Rāmaṇeyyakasutta — Delightful
    • SN 11.16 — Yajamānasutta — Sponsoring Sacrifice
    • SN 11.17 — Buddhavandanāsutta — Homage to the Buddha
    • SN 11.18 — Gahaṭṭhavandanāsutta — Homage of Householders
    • SN 11.19 — Satthāravandanāsutta — Homage of the Teacher
    • SN 11.20 — Saṅghavandanāsutta — Homage of the Saṅgha
    • SN 11.21 — Chetvāsutta — Slain
    • SN 11.22 — Dubbaṇṇiyasutta — Ugly
    • SN 11.23 — Sambarimāyāsutta — The Sambari Sorcery
    • SN 11.24 — Accayasutta — Transgression
    • SN 11.25 — Akkodhasutta — Don’t Be Angry
• Nidānavagga — The Book of Causation
  • SN 12 — Nidānasaṁyuttaṁ samattaṁ. — The Linked Discourses on causality are complete.
    • SN 12.1 — Paṭiccasamuppādasutta — Dependent Origination
    • SN 12.2 — Vibhaṅgasutta — Analysis
    • SN 12.3 — Paṭipadāsutta — Practice
    • SN 12.4 — Vipassīsutta — About Vipassī
    • SN 12.5 — Sikhīsutta — Sikhī
    • SN 12.6 — Vessabhūsutta — Vessabhū
    • SN 12.7 — Kakusandhasutta — Kakusandha
    • SN 12.8 — Koṇāgamanasutta — Koṇāgamana
    • SN 12.9 — Kassapasutta — Kassapa
    • SN 12.10 — Gotamasutta — Gotama
    • SN 12.11 — Āhārasutta — Fuel
    • SN 12.12 — Moḷiyaphaggunasutta — Phagguna of the Top-Knot
    • SN 12.13 — Samaṇabrāhmaṇasutta — Ascetics and Brahmins
    • SN 12.14 — Dutiyasamaṇabrāhmaṇasutta — Ascetics and Brahmins (2nd)
    • SN 12.15 — Kaccānagottasutta — Kaccānagotta
    • SN 12.16 — Dhammakathikasutta — A Dhamma Speaker
    • SN 12.17 — Acelakassapasutta — With Kassapa, the Naked Ascetic
    • SN 12.18 — Timbarukasutta — With Timbaruka
    • SN 12.19 — Bālapaṇḍitasutta — The Astute and the Foolish
    • SN 12.20 — Paccayasutta — Conditions
    • SN 12.21 — Dasabalasutta — The Ten Powers
    • SN 12.22 — Dutiyadasabalasutta — The Ten Powers (2nd)
    • SN 12.23 — Upanisasutta — Vital Conditions
    • SN 12.24 — Aññatitthiyasutta — Followers of Other Religions
    • SN 12.25 — Bhūmijasutta — With Bhūmija
    • SN 12.26 — Upavāṇasutta — With Upavāṇa
    • SN 12.27 — Paccayasutta — Dependency
    • SN 12.28 — Bhikkhusutta — A Mendicant
    • SN 12.29 — Samaṇabrāhmaṇasutta — Ascetics and Brahmins
    • SN 12.30 — Dutiyasamaṇabrāhmaṇasutta — Ascetics and Brahmins (2nd)
    • SN 12.31 — Bhūtasutta — What Has Come to Be
    • SN 12.32 — Kaḷārasutta — With Kaḷāra the Aristocrat
    • SN 12.33 — Ñāṇavatthusutta — Grounds for Knowledge
    • SN 12.34 — Dutiyañāṇavatthusutta — Grounds for Knowledge (2nd)
    • SN 12.35 — Avijjāpaccayasutta — Ignorance is a Requirement
    • SN 12.36 — Dutiyaavijjāpaccayasutta — Ignorance is a Requirement (2nd)
    • SN 12.37 — Natumhasutta — Not Yours
    • SN 12.38 — Cetanāsutta — Intention
    • SN 12.39 — Dutiyacetanāsutta — Intention (2nd)
    • SN 12.40 — Tatiyacetanāsutta — Intention (3rd)
    • SN 12.41 — Pañcaverabhayasutta — Fears and Enmities
    • SN 12.42 — Dutiyapañcaverabhayasutta — Fears and Enmities (2nd)
    • SN 12.43 — Dukkhasutta — Suffering
    • SN 12.44 — Lokasutta — The World
    • SN 12.45 — Ñātikasutta — At Ñātika
    • SN 12.46 — Aññatarabrāhmaṇasutta — A Certain Brahmin
    • SN 12.47 — Jāṇussoṇisutta — Jānussoṇi
    • SN 12.48 — Lokāyatikasutta — A Cosmologist
    • SN 12.49 — Ariyasāvakasutta — A Noble Disciple
    • SN 12.50 — Dutiyaariyasāvakasutta — A Noble Disciple (2nd)
    • SN 12.51 — Parivīmaṁsanasutta — An Inquiry
    • SN 12.52 — Upādānasutta — Grasping
    • SN 12.53 — Saṁyojanasutta — Fetters
    • SN 12.54 — Dutiyasaṁyojanasutta — Fetters (2nd)
    • SN 12.55 — Mahārukkhasutta — A Great Tree
    • SN 12.56 — Dutiyamahārukkhasutta — A Great Tree (2nd)
    • SN 12.57 — Taruṇarukkhasutta — A Sapling
    • SN 12.58 — Nāmarūpasutta — Name and Form
    • SN 12.59 — Viññāṇasutta — Consciousness
    • SN 12.60 — Nidānasutta — Causation
    • SN 12.61 — Assutavāsutta — Unlearned
    • SN 12.62 — Dutiyaassutavāsutta — Unlearned (2nd)
    • SN 12.63 — Puttamaṁsasutta — A Child’s Flesh
    • SN 12.64 — Atthirāgasutta — If There is Desire
    • SN 12.65 — Nagarasutta — The City
    • SN 12.66 — Sammasasutta — Probing Within
    • SN 12.67 — Naḷakalāpīsutta — Sheaves of Reeds
    • SN 12.68 — Kosambisutta — At Kosambī
    • SN 12.69 — Upayantisutta — Surge
    • SN 12.70 — Susimaparibbājakasutta — The Wanderer Susīma
    • SN 12.71 — Jarāmaraṇasutta — Old Age and Death
    • SN 12.72–81 — Jātisuttādidasaka — A Set of Ten on Rebirth, Etc.
    • SN 12.82 — Satthusutta — The Teacher
    • SN 12.83–92 — Dutiyasatthusuttādidasaka — The Teacher (2nd)
    • SN 12.93–213 — Sikkhāsuttādipeyyālaekādasaka — Sets of Eleven on Training, Etc.
  • SN 13 — Abhisamayasaṁyuttaṁ samattaṁ. — The Linked Discourses on comprehension are complete.
    • SN 13.1 — Nakhasikhāsutta — A Fingernail
    • SN 13.2 — Pokkharaṇīsutta — A Lotus Pond
    • SN 13.3 — Sambhejjaudakasutta — Where the Waters Join Together
    • SN 13.4 — Dutiyasambhejjaudakasutta — Where the Waters Join Together (2nd)
    • SN 13.5 — Pathavīsutta — The Earth
    • SN 13.6 — Dutiyapathavīsutta — The Earth (2nd)
    • SN 13.7 — Samuddasutta — The Ocean
    • SN 13.8 — Dutiyasamuddasutta — The Ocean (2nd)
    • SN 13.9 — Pabbatasutta — A Mountain
    • SN 13.10 — Dutiyapabbatasutta — A Mountain (2nd)
    • SN 13.11 — Tatiyapabbatasutta — A Mountain (3rd)
  • SN 14 — Dhātusaṁyuttaṁ samattaṁ. — The Linked Discourses on the elements are complete.
    • SN 14.1 — Dhātunānattasutta — Diversity of Elements
    • SN 14.2 — Phassanānattasutta — Diversity of Contacts
    • SN 14.3 — Nophassanānattasutta — Not Diversity of Contacts
    • SN 14.4 — Vedanānānattasutta — Diversity of Feelings
    • SN 14.5 — Dutiyavedanānānattasutta — Diversity of Feelings (2nd)
    • SN 14.6 — Bāhiradhātunānattasutta — External Diversity of Elements
    • SN 14.7 — Saññānānattasutta — Diversity of Perceptions
    • SN 14.8 — Nopariyesanānānattasutta — No Diversity of Searches
    • SN 14.9 — Bāhiraphassanānattasutta — Diversity of Gains
    • SN 14.10 — Dutiyabāhiraphassanānattasutta — No Diversity of Gains
    • SN 14.11 — Sattadhātusutta — Seven Elements
    • SN 14.12 — Sanidānasutta — With a Cause
    • SN 14.13 — Giñjakāvasathasutta — In the Brick Hall
    • SN 14.14 — Hīnādhimuttikasutta — Inferior Convictions
    • SN 14.15 — Caṅkamasutta — Walking Together
    • SN 14.16 — Sagāthāsutta — With Verses
    • SN 14.17 — Assaddhasaṁsandanasutta — Faithless
    • SN 14.18 — Assaddhamūlakasutta — Beginning With the Faithless
    • SN 14.19 — Ahirikamūlakasutta — Beginning With the Shameless
    • SN 14.20 — Anottappamūlakasutta — Beginning With Imprudence
    • SN 14.21 — Appassutamūlakasutta — Beginning With the Unlearned
    • SN 14.22 — Kusītamūlakasutta — Beginning With the Lazy
    • SN 14.23 — Asamāhitasutta — Lacking Immersion
    • SN 14.24 — Dussīlasutta — Unethical
    • SN 14.25 — Pañcasikkhāpadasutta — The Five Precepts
    • SN 14.26 — Sattakammapathasutta — Seven Ways of Performing Deeds
    • SN 14.27 — Dasakammapathasutta — Ten Ways of Performing Deeds
    • SN 14.28 — Aṭṭhaṅgikasutta — The Eightfold Path
    • SN 14.29 — Dasaṅgasutta — Ten Factored Path
    • SN 14.30 — Catudhātusutta — Four Elements
    • SN 14.31 — Pubbesambodhasutta — Before Awakening
    • SN 14.32 — Acariṁsutta — In Search of Gratification
    • SN 14.33 — Nocedaṁsutta — If There Were No
    • SN 14.34 — Ekantadukkhasutta — Absolutely Painful
    • SN 14.35 — Abhinandasutta — Taking Pleasure
    • SN 14.36 — Uppādasutta — Arising
    • SN 14.37 — Samaṇabrāhmaṇasutta — Ascetics and Brahmins
    • SN 14.38 — Dutiyasamaṇabrāhmaṇasutta — Ascetics and Brahmins (2nd)
    • SN 14.39 — Tatiyasamaṇabrāhmaṇasutta — Ascetics and Brahmins (3rd)
  • SN 15 — Anamataggasaṁyuttaṁ samattaṁ. — The Linked Discourses on the unknown beginning are complete.
    • SN 15.1 — Tiṇakaṭṭhasutta — Grass and Sticks
    • SN 15.2 — Pathavīsutta — The Earth
    • SN 15.3 — Assusutta — Tears
    • SN 15.4 — Khīrasutta — Mother’s Milk
    • SN 15.5 — Pabbatasutta — A Mountain
    • SN 15.6 — Sāsapasutta — A Mustard Seed
    • SN 15.7 — Sāvakasutta — Disciples
    • SN 15.8 — Gaṅgāsutta — The Ganges
    • SN 15.9 — Daṇḍasutta — A Stick
    • SN 15.10 — Puggalasutta — A Single Individual
    • SN 15.11 — Duggatasutta — In a Sorry State
    • SN 15.12 — Sukhitasutta — In a Good Way
    • SN 15.13 — Tiṁsamattasutta — Thirty Mendicants
    • SN 15.14 — Mātusutta — Mother
    • SN 15.15 — Pitusutta — Father
    • SN 15.16 — Bhātusutta — Brother
    • SN 15.17 — Bhaginisutta — Sister
    • SN 15.18 — Puttasutta — Son
    • SN 15.19 — Dhītusutta — Daughter
    • SN 15.20 — Vepullapabbatasutta — Mount Vepulla
  • SN 16 — Kassapasaṁyuttaṁ samattaṁ. — The Linked Discourses with Kassapa are complete.
    • SN 16.1 — Santuṭṭhasutta — Content
    • SN 16.2 — Anottappīsutta — Imprudent
    • SN 16.3 — Candūpamāsutta — Like the Moon
    • SN 16.4 — Kulūpakasutta — Visiting Families
    • SN 16.5 — Jiṇṇasutta — Old Age
    • SN 16.6 — Ovādasutta — Advice
    • SN 16.7 — Dutiyaovādasutta — Advice (2nd)
    • SN 16.8 — Tatiyaovādasutta — Advice (3rd)
    • SN 16.9 — Jhānābhiññasutta — Absorptions and Insights
    • SN 16.10 — Upassayasutta — The Nuns’ Quarters
    • SN 16.11 — Cīvarasutta — Robes
    • SN 16.12 — Paraṁmaraṇasutta — The Realized One After Death
    • SN 16.13 — Saddhammappatirūpakasutta — The Counterfeit of the True Teaching
  • SN 17 — Lābhasakkārasaṁyuttaṁ samattaṁ. — The Linked Discourses on possessions, honor, and popularity are complete.
    • SN 17.1 — Dāruṇasutta — Grim
    • SN 17.2 — Baḷisasutta — A Hook
    • SN 17.3 — Kummasutta — A Turtle
    • SN 17.4 — Dīghalomikasutta — A Fleecy Sheep
    • SN 17.5 — Mīḷhakasutta — A Dung Beetle
    • SN 17.6 — Asanisutta — A Bolt of Lightning
    • SN 17.7 — Diddhasutta — A Poisoned Arrow
    • SN 17.8 — Siṅgālasutta — A Jackal
    • SN 17.9 — Verambhasutta — Gale-force Winds
    • SN 17.10 — Sagāthakasutta — With Verses
    • SN 17.11 — Suvaṇṇapātisutta — A Gold Cup
    • SN 17.12 — Rūpiyapātisutta — A Silver Pot
    • SN 17.13–20 — Suvaṇṇanikkhasuttādiaṭṭhaka — A Gold Ingot, Etc.
    • SN 17.21 — Mātugāmasutta — A Lady
    • SN 17.22 — Kalyāṇīsutta — The Finest Lady in the Land
    • SN 17.23 — Ekaputtakasutta — An Only Son
    • SN 17.24 — Ekadhītusutta — An Only Daughter
    • SN 17.25 — Samaṇabrāhmaṇasutta — Ascetics and Brahmins
    • SN 17.26 — Dutiyasamaṇabrāhmaṇasutta — Ascetics and Brahmins (2nd)
    • SN 17.27 — Tatiyasamaṇabrāhmaṇasutta — Ascetics and Brahmins (3rd)
    • SN 17.28 — Chavisutta — Skin
    • SN 17.29 — Rajjusutta — A Rope
    • SN 17.30 — Bhikkhusutta — A Mendicant With Defilements Ended
    • SN 17.31 — Bhindisutta — Schism
    • SN 17.32 — Kusalamūlasutta — Skillful Root
    • SN 17.33 — Kusaladhammasutta — Skillful Quality
    • SN 17.34 — Sukkadhammasutta — Bright Quality
    • SN 17.35 — Acirapakkantasutta — Shortly After He Left
    • SN 17.36 — Pañcarathasatasutta — Five Hundred Carts
    • SN 17.37 — Mātusutta — Mother
    • SN 17.38–43 — Pitusuttādichakka — Father, Etc.
  • SN 18 — Rāhulasaṁyuttaṁ samattaṁ. — The Linked Discourses with Rāhula are complete.
    • SN 18.1 — Cakkhusutta — The Eye, Etc.
    • SN 18.2 — Rūpasutta — Sights, Etc.
    • SN 18.3 — Viññāṇasutta — Consciousness
    • SN 18.4 — Samphassasutta — Contact
    • SN 18.5 — Vedanāsutta — Feeling
    • SN 18.6 — Saññāsutta — Perceptions
    • SN 18.7 — Sañcetanāsutta — Intention
    • SN 18.8 — Taṇhāsutta — Craving
    • SN 18.9 — Dhātusutta — Elements
    • SN 18.10 — Khandhasutta — The Aggregates
    • SN 18.11 — Cakkhusutta — The Eye, Etc.
    • SN 18.12–20 — Rūpādisuttanavaka — The Nine Discourses on Sights, Etc.
    • SN 18.21 — Anusayasutta — Tendency
    • SN 18.22 — Apagatasutta — Rid of Conceit
  • SN 19 — Lakkhaṇasaṁyuttaṁ samattaṁ. — The Linked Discourses with Mark are complete.
    • SN 19.1 — Aṭṭhisutta — A Skeleton
    • SN 19.2 — Pesisutta — A Piece of Meat
    • SN 19.3 — Piṇḍasutta — A Piece of Flesh
    • SN 19.4 — Nicchavisutta — A Flayed Man
    • SN 19.5 — Asilomasutta — Sword Hairs
    • SN 19.6 — Sattisutta — Spear Hairs
    • SN 19.7 — Usulomasutta — Arrow Hairs
    • SN 19.8 — Sūcilomasutta — Needle Hairs
    • SN 19.9 — Dutiyasūcilomasutta — Needle Hairs (2nd)
    • SN 19.10 — Kumbhaṇḍasutta — Pot Balls
    • SN 19.11 — Sasīsakasutta — Over His Head
    • SN 19.12 — Gūthakhādasutta — A Dung Eater
    • SN 19.13 — Nicchavitthisutta — A Flayed Woman
    • SN 19.14 — Maṅgulitthisutta — A Fishwife
    • SN 19.15 — Okilinīsutta — A Sweltering Woman
    • SN 19.16 — Asīsakasutta — A Headless Trunk
    • SN 19.17 — Pāpabhikkhusutta — A Bad Monk
    • SN 19.18 — Pāpabhikkhunīsutta — A Bad Nun
    • SN 19.19 — Pāpasikkhamānasutta — A Bad Trainee Nun
    • SN 19.20 — Pāpasāmaṇerasutta — A Bad Novice Monk
    • SN 19.21 — Pāpasāmaṇerīsutta — A Bad Novice Nun
  • SN 20 — Opammasaṁyuttaṁ samattaṁ. — The Linked Discourses with similes are complete.
    • SN 20.1 — Kūṭasutta — A Roof Peak
    • SN 20.2 — Nakhasikhasutta — A Fingernail
    • SN 20.3 — Kulasutta — Families
    • SN 20.4 — Okkhāsutta — Cauldrons
    • SN 20.5 — Sattisutta — A Spear
    • SN 20.6 — Dhanuggahasutta — The Archers
    • SN 20.7 — Āṇisutta — The Drum Called Plugger
    • SN 20.8 — Kaliṅgarasutta — Wood Blocks
    • SN 20.9 — Nāgasutta — A Bull Elephant
    • SN 20.10 — Biḷārasutta — A Cat
    • SN 20.11 — Siṅgālasutta — A Jackal
    • SN 20.12 — Dutiyasiṅgālasutta — A Jackal (2nd)
  • SN 21 — Bhikkhusaṁyuttaṁ samattaṁ. — The Linked Discourses on monks are complete.
    • SN 21.1 — Kolitasutta — With Kolita
    • SN 21.2 — Upatissasutta — With Upatissa
    • SN 21.3 — Ghaṭasutta — A Mound of Salt
    • SN 21.4 — Navasutta — A Junior Mendicant
    • SN 21.5 — Sujātasutta — With Sujāta
    • SN 21.6 — Lakuṇḍakabhaddiyasutta — With Bhaddiya the Dwarf
    • SN 21.7 — Visākhasutta — With Visākha, Pañcāli’s Son
    • SN 21.8 — Nandasutta — With Nanda
    • SN 21.9 — Tissasutta — With Tissa
    • SN 21.10 — Theranāmakasutta — Senior In Name Only
    • SN 21.11 — Mahākappinasutta — With Mahākappina
    • SN 21.12 — Sahāyakasutta — Companions
• Khandhavagga — The Book of the Aggregates
  • SN 22 — Khandhasaṁyuttaṁ samattaṁ. — The Linked Discourses on the aggregates are complete.
    • SN 22.1 — Nakulapitusutta — Nakula’s Father
    • SN 22.2 — Devadahasutta — At Devadaha
    • SN 22.3 — Hāliddikānisutta — With Hāliddikāni
    • SN 22.4 — Dutiyahāliddikānisutta — Hāliddikāni (2nd)
    • SN 22.5 — Samādhisutta — Development of Immersion
    • SN 22.6 — Paṭisallāṇasutta — Retreat
    • SN 22.7 — Upādāparitassanāsutta — Anxiety Because of Grasping
    • SN 22.8 — Dutiyaupādāparitassanāsutta — Anxiety Because of Grasping (2nd)
    • SN 22.9 — Kālattayaaniccasutta — Impermanence in the Three Times
    • SN 22.10 — Kālattayadukkhasutta — Suffering in the Three Times
    • SN 22.11 — Kālattayaanattasutta — Not-Self in the Three Times
    • SN 22.12 — Aniccasutta — Impermanence
    • SN 22.13 — Dukkhasutta — Suffering
    • SN 22.14 — Anattasutta — Not-Self
    • SN 22.15 — Yadaniccasutta — That Which is Impermanent
    • SN 22.16 — Yaṁdukkhasutta — That Which is Suffering
    • SN 22.17 — Yadanattāsutta — That Which is Not-Self
    • SN 22.18 — Sahetuaniccasutta — Impermanence With Its Cause
    • SN 22.19 — Sahetudukkhasutta — Suffering With Its Cause
    • SN 22.20 — Sahetuanattasutta — Not-Self With Its Cause
    • SN 22.21 — Ānandasutta — With Ānanda
    • SN 22.22 — Bhārasutta — The Burden of Responsibility
    • SN 22.23 — Pariññasutta — Complete Understanding
    • SN 22.24 — Abhijānasutta — Directly Knowing
    • SN 22.25 — Chandarāgasutta — Desire and Greed
    • SN 22.26 — Assādasutta — Gratification
    • SN 22.27 — Dutiyaassādasutta — Gratification (2nd)
    • SN 22.28 — Tatiyaassādasutta — Gratification (3rd)
    • SN 22.29 — Abhinandanasutta — Taking Pleasure
    • SN 22.30 — Uppādasutta — Arising
    • SN 22.31 — Aghamūlasutta — The Root of Gloom
    • SN 22.32 — Pabhaṅgusutta — Brittle
    • SN 22.33 — Natumhākasutta — It’s Not Yours
    • SN 22.34 — Dutiyanatumhākasutta — It’s Not Yours (2nd)
    • SN 22.35 — Aññatarabhikkhusutta — A Mendicant
    • SN 22.36 — Dutiyaaññatarabhikkhusutta — A Mendicant (2nd)
    • SN 22.37 — Ānandasutta — With Ānanda
    • SN 22.38 — Dutiyaānandasutta — With Ānanda (2nd)
    • SN 22.39 — Anudhammasutta — In Line With the Teaching
    • SN 22.40 — Dutiyaanudhammasutta — In Line With the Teaching (2nd)
    • SN 22.41 — Tatiyaanudhammasutta — In Line With the Teaching (3rd)
    • SN 22.42 — Catutthaanudhammasutta — In Line With the Teaching (4th)
    • SN 22.43 — Attadīpasutta — Be Your Own Island
    • SN 22.44 — Paṭipadāsutta — Practice
    • SN 22.45 — Aniccasutta — Impermanence
    • SN 22.46 — Dutiyaaniccasutta — Impermanence (2nd)
    • SN 22.47 — Samanupassanāsutta — Ways of Regarding
    • SN 22.48 — Khandhasutta — Aggregates
    • SN 22.49 — Soṇasutta — With Soṇa
    • SN 22.50 — Dutiyasoṇasutta — With Soṇa (2nd)
    • SN 22.51 — Nandikkhayasutta — The End of Relishing
    • SN 22.52 — Dutiyanandikkhayasutta — The End of Relishing (2nd)
    • SN 22.53 — Upayasutta — Involvement
    • SN 22.54 — Bījasutta — Seeds of Plants
    • SN 22.55 — Udānasutta — An Inspired Saying
    • SN 22.56 — Upādānaparipavattasutta — Rounds of the Grasping Aggregates
    • SN 22.57 — Sattaṭṭhānasutta — Seven Cases
    • SN 22.58 — Sammāsambuddhasutta — The Fully Awakened Buddha
    • SN 22.59 — Anattalakkhaṇasutta — The Characteristic of Not-Self
    • SN 22.60 — Mahālisutta — With Mahāli
    • SN 22.61 — Ādittasutta — Burning
    • SN 22.62 — Niruttipathasutta — The Scope of Definition
    • SN 22.63 — Upādiyamānasutta — When You Grasp
    • SN 22.64 — Maññamānasutta — Conceiving
    • SN 22.65 — Abhinandamānasutta — When You Take Pleasure
    • SN 22.66 — Aniccasutta — Impermanence
    • SN 22.67 — Dukkhasutta — Suffering
    • SN 22.68 — Anattasutta — Not-Self
    • SN 22.69 — Anattaniyasutta — Not Belonging to Self
    • SN 22.70 — Rajanīyasaṇṭhitasutta — Definitely Arousing
    • SN 22.71 — Rādhasutta — With Rādha
    • SN 22.72 — Surādhasutta — With Surādha
    • SN 22.73 — Assādasutta — Gratification
    • SN 22.74 — Samudayasutta — Origin
    • SN 22.75 — Dutiyasamudayasutta — Origin (2nd)
    • SN 22.76 — Arahantasutta — The Perfected Ones
    • SN 22.77 — Dutiyaarahantasutta — The Perfected Ones (2nd)
    • SN 22.78 — Sīhasutta — The Lion
    • SN 22.79 — Khajjanīyasutta — Bitable
    • SN 22.80 — Piṇḍolyasutta — Beggars
    • SN 22.81 — Pālileyyasutta — At Pārileyyaka
    • SN 22.82 — Puṇṇamasutta — A Full Moon Night
    • SN 22.83 — Ānandasutta — With Ānanda
    • SN 22.84 — Tissasutta — With Tissa
    • SN 22.85 — Yamakasutta — With Yamaka
    • SN 22.86 — Anurādhasutta — With Anurādha
    • SN 22.87 — Vakkalisutta — With Vakkali
    • SN 22.88 — Assajisutta — With Assaji
    • SN 22.89 — Khemakasutta — With Khemaka
    • SN 22.90 — Channasutta — With Channa
    • SN 22.91 — Rāhulasutta — Rāhula
    • SN 22.92 — Dutiyarāhulasutta — Rāhula (2nd)
    • SN 22.93 — Nadīsutta — A River
    • SN 22.94 — Pupphasutta — Flowers
    • SN 22.95 — Pheṇapiṇḍūpamasutta — A Lump of Foam
    • SN 22.96 — Gomayapiṇḍasutta — A Lump of Cow Dung
    • SN 22.97 — Nakhasikhāsutta — A Fingernail
    • SN 22.98 — Suddhikasutta — Plain Version
    • SN 22.99 — Gaddulabaddhasutta — A Leash
    • SN 22.100 — Dutiyagaddulabaddhasutta — A Leash (2nd)
    • SN 22.101 — Vāsijaṭasutta — The Adze
    • SN 22.102 — Aniccasaññāsutta — The Perception of Impermanence
    • SN 22.103 — Antasutta — Ends
    • SN 22.104 — Dukkhasutta — Suffering
    • SN 22.105 — Sakkāyasutta — Substantial Reality
    • SN 22.106 — Pariññeyyasutta — Should Be Completely Understood
    • SN 22.107 — Samaṇasutta — Ascetics (1st)
    • SN 22.108 — Dutiyasamaṇasutta — Ascetics (2nd)
    • SN 22.109 — Sotāpannasutta — A Stream-Enterer
    • SN 22.110 — Arahantasutta — A Perfected One
    • SN 22.111 — Chandappahānasutta — Giving Up Desire
    • SN 22.112 — Dutiyachandappahānasutta — Giving Up Desire (2nd)
    • SN 22.113 — Avijjāsutta — Ignorance
    • SN 22.114 — Vijjāsutta — Knowledge
    • SN 22.115 — Dhammakathikasutta — A Dhamma speaker
    • SN 22.116 — Dutiyadhammakathikasutta — A Dhamma speaker (2nd)
    • SN 22.117 — Bandhanasutta — Shackles
    • SN 22.118 — Paripucchitasutta — Questioning
    • SN 22.119 — Dutiyaparipucchitasutta — Questioning (2nd)
    • SN 22.120 — Saṁyojaniyasutta — Things That Tighten Fetters
    • SN 22.121 — Upādāniyasutta — Things That Fuel Grasping
    • SN 22.122 — Sīlavantasutta — An Ethical Mendicant
    • SN 22.123 — Sutavantasutta — Learned
    • SN 22.124 — Kappasutta — With Kappa
    • SN 22.125 — Dutiyakappasutta — With Kappa (2nd)
    • SN 22.126 — Samudayadhammasutta — Liable to Originate
    • SN 22.127 — Dutiyasamudayadhammasutta — Liable to Originate (2nd)
    • SN 22.128 — Tatiyasamudayadhammasutta — Liable to Originate (3rd)
    • SN 22.129 — Assādasutta — Gratification
    • SN 22.130 — Dutiyaassādasutta — Gratification (2nd)
    • SN 22.131 — Samudayasutta — Origin
    • SN 22.132 — Dutiyasamudayasutta — Origin (2nd)
    • SN 22.133 — Koṭṭhikasutta — With Koṭṭhita
    • SN 22.134 — Dutiyakoṭṭhikasutta — With Koṭṭhita (2nd)
    • SN 22.135 — Tatiyakoṭṭhikasutta — With Koṭṭhita (3rd)
    • SN 22.136 — Kukkuḷasutta — Burning Chaff
    • SN 22.137 — Aniccasutta — Impermanence
    • SN 22.138 — Dutiyaaniccasutta — Impermanence (2nd)
    • SN 22.139 — Tatiyaaniccasutta — Impermanence (3rd)
    • SN 22.140 — Dukkhasutta — Suffering
    • SN 22.141 — Dutiyadukkhasutta — Suffering (2nd)
    • SN 22.142 — Tatiyadukkhasutta — Suffering (3rd)
    • SN 22.143 — Anattasutta — Not-Self
    • SN 22.144 — Dutiyaanattasutta — Not-Self (2nd)
    • SN 22.145 — Tatiyaanattasutta — Not-Self (3rd)
    • SN 22.146 — Nibbidābahulasutta — Full of Disillusionment
    • SN 22.147 — Aniccānupassīsutta — Observing Impermanence
    • SN 22.148 — Dukkhānupassīsutta — Observing Suffering
    • SN 22.149 — Anattānupassīsutta — Observing Not-Self
    • SN 22.150 — Ajjhattasutta — In Oneself
    • SN 22.151 — Etaṁmamasutta — This is Mine
    • SN 22.152 — Soattāsutta — This is My Self
    • SN 22.153 — Nocamesiyāsutta — It Might Not Be Mine
    • SN 22.154 — Micchādiṭṭhisutta — Wrong View
    • SN 22.155 — Sakkāyadiṭṭhisutta — Substantialist View
    • SN 22.156 — Attānudiṭṭhisutta — Theory of Self
    • SN 22.157 — Abhinivesasutta — Insistence
    • SN 22.158 — Dutiyaabhinivesasutta — Insistence (2nd)
    • SN 22.159 — Ānandasutta — With Ānanda
  • SN 23 — Rādhasaṁyuttaṁ samattaṁ. — The Linked Discourses with Rādha are complete.
    • SN 23.1 — Mārasutta — About Māra
    • SN 23.2 — Sattasutta — Sentient Beings
    • SN 23.3 — Bhavanettisutta — The Leash to Existence
    • SN 23.4 — Pariññeyyasutta — Should Be Completely Understood
    • SN 23.5 — Samaṇasutta — Ascetics and Brahmins
    • SN 23.6 — Dutiyasamaṇasutta — Ascetics and Brahmins (2nd)
    • SN 23.7 — Sotāpannasutta — A Stream-Enterer
    • SN 23.8 — Arahantasutta — A Perfected One
    • SN 23.9 — Chandarāgasutta — Desire and Greed
    • SN 23.10 — Dutiyachandarāgasutta — Desire and Greed (2nd)
    • SN 23.11 — Mārasutta — About Māra
    • SN 23.12 — Māradhammasutta — Subject to Māra
    • SN 23.13 — Aniccasutta — Impermanence
    • SN 23.14 — Aniccadhammasutta — Liable to Impermanence
    • SN 23.15 — Dukkhasutta — Suffering
    • SN 23.16 — Dukkhadhammasutta — Liable to Suffering
    • SN 23.17 — Anattasutta — Not-Self
    • SN 23.18 — Anattadhammasutta — Naturally Not-Self
    • SN 23.19 — Khayadhammasutta — Liable to End
    • SN 23.20 — Vayadhammasutta — Liable to Fall
    • SN 23.21 — Samudayadhammasutta — Liable to Originate
    • SN 23.22 — Nirodhadhammasutta — Liable to Cease
    • SN 23.23–33 — Mārādisuttaekādasaka — Eleven Discourses on Māra, Etc.
    • SN 23.34 — Nirodhadhammasutta — Liable to Cease
    • SN 23.35–45 — Mārādisuttaekādasaka — Eleven Discourses on Māra, Etc.
    • SN 23.46 — Nirodhadhammasutta — Liable to Cease
  • SN 24 — Diṭṭhisaṁyuttaṁ samattaṁ. — The Linked Discourses on views are complete.
    • SN 24.1 — Vātasutta — Winds
    • SN 24.2 — Etaṁmamasutta — This is Mine
    • SN 24.3 — Soattāsutta — This is My Self
    • SN 24.4 — Nocamesiyāsutta — It Might Not Be Mine
    • SN 24.5 — Natthidinnasutta — There’s No Meaning in Giving
    • SN 24.6 — Karotosutta — Acting
    • SN 24.7 — Hetusutta — Cause
    • SN 24.8 — Mahādiṭṭhisutta — The Extensive View
    • SN 24.9 — Sassatadiṭṭhisutta — The Cosmos is Eternal
    • SN 24.10 — Asassatadiṭṭhisutta — The Cosmos is Not Eternal
    • SN 24.11 — Antavāsutta — The Cosmos is Finite
    • SN 24.12 — Anantavāsutta — The Cosmos is Infinite
    • SN 24.13 — Taṁjīvaṁtaṁsarīraṁsutta — The Soul and the Body are One and the Same
    • SN 24.14 — Aññaṁjīvaṁaññaṁsarīraṁsutta — The Soul is One Thing, the Body Another
    • SN 24.15 — Hotitathāgatosutta — A Realized One Still Exists
    • SN 24.16 — Nahotitathāgatosutta — A Realized One No Longer Exists
    • SN 24.17 — Hoticanacahotitathāgatosutta — A Realized One Both Still Exists and No Longer Exists
    • SN 24.18 — Nevahotinanahotitathāgatosutta — A Realized One Neither Still Exists Nor No Longer Exists
    • SN 24.19 — Vātasutta — Winds
    • SN 24.20–35 — Etaṁmamādisutta — This is Mine, Etc.
    • SN 24.36 — Nevahotinanahotisutta — Neither Still Exists Nor No Longer Exists
    • SN 24.37 — Rūpīattāsutta — The Self is Formed
    • SN 24.38 — Arūpīattāsutta — The Self is Formless
    • SN 24.39 — Rūpīcaarūpīcaattāsutta — The Self is Formed and Formless
    • SN 24.40 — Nevarūpīnārūpīattāsutta — The Self is Neither Formed Nor Formless
    • SN 24.41 — Ekantasukhīsutta — The Self Is Absolutely Happy
    • SN 24.42 — Ekantadukkhīsutta — Absolutely Suffering
    • SN 24.43 — Sukhadukkhīsutta — The Self is Happy and Suffering
    • SN 24.44 — Adukkhamasukhīsutta — The Self is Neither Happy Nor Suffering
    • SN 24.45 — Navātasutta — Winds
    • SN 24.46–69 — Etaṁmamādisutta — This is Mine, etc.
    • SN 24.70 — Adukkhamasukhīsutta — The Self is Neither Happy Nor Suffering
    • SN 24.71 — Navātasutta — Winds
    • SN 24.72–95 — Etaṁmamādisutta — This is Mine, Etc.
    • SN 24.96 — Adukkhamasukhīsutta — The Self is Neither Happy Nor Suffering
  • SN 25 — Okkantasaṁyuttaṁ samattaṁ. — The Linked Discourses on stepping into are complete.
    • SN 25.1 — Cakkhusutta — The Eye
    • SN 25.2 — Rūpasutta — Sights
    • SN 25.3 — Viññāṇasutta — Consciousness
    • SN 25.4 — Samphassasutta — Contact
    • SN 25.5 — Samphassajasutta — Feeling
    • SN 25.6 — Rūpasaññāsutta — Perception
    • SN 25.7 — Rūpasañcetanāsutta — Intention
    • SN 25.8 — Rūpataṇhāsutta — Craving For Sights
    • SN 25.9 — Pathavīdhātusutta — Elements
    • SN 25.10 — Khandhasutta — The Aggregates
  • SN 26 — Uppādasaṁyuttaṁ samattaṁ. — The Linked Discourses on arising are complete.
    • SN 26.1 — Cakkhusutta — The Eye
    • SN 26.2 — Rūpasutta — Sights
    • SN 26.3 — Viññāṇasutta — Consciousness
    • SN 26.4 — Samphassasutta — Contact
    • SN 26.5 — Samphassajasutta — Feeling
    • SN 26.6 — Saññāsutta — Perception
    • SN 26.7 — Sañcetanāsutta — Intention
    • SN 26.8 — Taṇhāsutta — Craving
    • SN 26.9 — Dhātusutta — Elements
    • SN 26.10 — Khandhasutta — The Aggregates
  • SN 27 — Kilesasaṁyuttaṁ samattaṁ. — The Linked Discourses on corruptions are complete.
    • SN 27.1 — Cakkhusutta — The Eye
    • SN 27.2 — Rūpasutta — Sights
    • SN 27.3 — Viññāṇasutta — Consciousness
    • SN 27.4 — Samphassasutta — Contact
    • SN 27.5 — Samphassajasutta — Feeling
    • SN 27.6 — Saññāsutta — Perception
    • SN 27.7 — Sañcetanāsutta — Intention
    • SN 27.8 — Taṇhāsutta — Craving
    • SN 27.9 — Dhātusutta — Elements
    • SN 27.10 — Khandhasutta — The Aggregates
  • SN 28 — Sāriputtasaṁyuttaṁ samattaṁ. — The Linked Discourses on Sāriputta are complete.
    • SN 28.1 — Vivekajasutta — Born of Seclusion
    • SN 28.2 — Avitakkasutta — Without Placing the Mind
    • SN 28.3 — Pītisutta — Rapture
    • SN 28.4 — Upekkhāsutta — Equanimity
    • SN 28.5 — Ākāsānañcāyatanasutta — The Dimension of Infinite Space
    • SN 28.6 — Viññāṇañcāyatanasutta — The Dimension of Infinite Consciousness
    • SN 28.7 — Ākiñcaññāyatanasutta — The Dimension of Nothingness
    • SN 28.8 — Nevasaññānāsaññāyatanasutta — The Dimension of Neither Perception Nor Non-Perception
    • SN 28.9 — Nirodhasamāpattisutta — The Attainment of Cessation
    • SN 28.10 — Sucimukhīsutta — With Sucimukhī
  • SN 29 — Nāgasaṁyuttaṁ samattaṁ. — The Linked Discourses on dragons are complete.
    • SN 29.1 — Suddhikasutta — Plain Version
    • SN 29.2 — Paṇītatarasutta — Better
    • SN 29.3 — Uposathasutta — Sabbath
    • SN 29.4 — Dutiyauposathasutta — Sabbath (2nd)
    • SN 29.5 — Tatiyauposathasutta — Sabbath (3rd)
    • SN 29.6 — Catutthauposathasutta — Sabbath (4th)
    • SN 29.7 — Sutasutta — They’ve Heard
    • SN 29.8 — Dutiyasutasutta — They’ve Heard (2nd)
    • SN 29.9 — Tatiyasutasutta — They’ve Heard (3rd)
    • SN 29.10 — Catutthasutasutta — They’ve Heard (4th)
    • SN 29.11–20 — Aṇḍajadānūpakārasuttadasaka — Ten Discourses On How Giving Helps to Become Egg-Born
    • SN 29.21–50 — Jalābujādidānūpakārasuttattiṁsaka — Thirty Discourses On How Giving Helps to Become Womb-Born, Etc.
  • SN 30 — Supaṇṇasaṁyuttaṁ samattaṁ. — The Linked Discourses on phoenixes are complete.
    • SN 30.1 — Suddhikasutta — Plain Version
    • SN 30.2 — Harantisutta — They Carry Off
    • SN 30.3 — Dvayakārīsutta — Both Kinds of Deeds
    • SN 30.4–6 — Dutiyādidvayakārīsuttattika — Both Kinds of Deeds (2nd–4th)
    • SN 30.7–16 — Aṇḍajadānūpakārasuttadasaka — Ten Discourses On How Giving Helps to Become Egg-Born
    • SN 30.17–46 — Jalābujadānūpakārasutta — How Giving Helps to Become Womb-Born, Etc.
  • SN 31 — Gandhabbakāyasaṁyuttaṁ samattaṁ. — The Linked Discourses on the centaur realm are complete.
    • SN 31.1 — Suddhikasutta — Plain Version
    • SN 31.2 — Sucaritasutta — Good Conduct
    • SN 31.3 — Mūlagandhadātāsutta — A Giver of Fragrant Roots
    • SN 31.4–12 — Sāragandhādidātāsuttanavaka — Nine Discourses On Givers of Fragrant Heartwood, Etc.
    • SN 31.13–22 — Mūlagandhadānūpakārasuttadasaka — Ten Discourses On How Giving Helps Rebirth in Fragrant Roots
    • SN 31.23–112 — Sāragandhādidānūpakārasuttanavutika — Ninety Discourses On How Giving Helps Rebirth in Fragrant Heartwood, etc.
  • SN 32 — Valāhakasaṁyuttaṁ samattaṁ. — The Linked Discourses on gods of the clouds are complete.
    • SN 32.1 — Suddhikasutta — Plain Version
    • SN 32.2 — Sucaritasutta — Good Conduct
    • SN 32.3–12 — Sītavalāhakadānūpakārasuttadasaka — Ten Discourses On How Giving Helps to Become a Cool Thundercloud God
    • SN 32.13–52 — Uṇhavalāhakadānūpakārasutta — How Giving Helps to Become a Warm Thundercloud God, Etc.
    • SN 32.53 — Sītavalāhakasutta — Gods of the Cool Thunderclouds
    • SN 32.54 — Uṇhavalāhakasutta — Gods of the Warm Thunderclouds
    • SN 32.55 — Abbhavalāhakasutta — Gods of the Stormy Thunderclouds
    • SN 32.56 — Vātavalāhakasutta — Gods of the Windy Thunderclouds
    • SN 32.57 — Vassavalāhakasutta — Gods of the Rainy Thunderclouds
  • SN 33 — Vacchagottasaṁyuttaṁ samattaṁ. — The Linked Discourses with Vacchagotta are complete.
    • SN 33.1 — Rūpaaññāṇasutta — Not Knowing Form
    • SN 33.2 — Vedanāaññāṇasutta — Not Knowing Feeling
    • SN 33.3 — Saññāaññāṇasutta — Not Knowing Perception
    • SN 33.4 — Saṅkhāraaññāṇasutta — Not Knowing Choices
    • SN 33.5 — Viññāṇaaññāṇasutta — Not Knowing Consciousness
    • SN 33.6–10 — Rūpaadassanādisuttapañcaka — Five Discourses on Not Seeing Form, Etc.
    • SN 33.11–15 — Rūpaanabhisamayādisuttapañcaka — Five Discourses on Not Comprehending Form, Etc.
    • SN 33.16–20 — Rūpaananubodhādisuttapañcaka — Five Discourses on Not Understanding Form, Etc.
    • SN 33.21–25 — Rūpaappaṭivedhādisuttapañcaka — Five Discourses on Not Penetrating Form, Etc.
    • SN 33.26–30 — Rūpaasallakkhaṇādisuttapañcaka — Five Discourses on Not Distinguishing Form, Etc.
    • SN 33.31–35 — Rūpaanupalakkhaṇādisuttapañcaka — Five Discourses on Not Detecting Form, Etc.
    • SN 33.36–40 — Rūpaappaccupalakkhaṇādisuttapañcaka — Five Discourses on Not Differentiating Form, Etc.
    • SN 33.41–45 — Rūpaasamapekkhaṇādisuttapañcaka — Five Discourses on Not Examining Form, Etc.
    • SN 33.46–50 — Rūpaappaccupekkhaṇādisuttapañcaka — Five Discourses on Not Scrutinizing Form, Etc.
    • SN 33.51–54 — Rūpaappaccakkhakammādisuttacatukka — Four Discourses on Not Directly Experiencing Form, Etc.
    • SN 33.55 — Viññāṇaappaccakkhakammasutta — Not Directly Experiencing Consciousness
  • SN 34 — Jhānasaṁyuttaṁ samattaṁ. — The Linked Discourses on Absorption are complete.
    • SN 34.1 — Samādhimūlakasamāpattisutta — Entering Immersion
    • SN 34.2 — Samādhimūlakaṭhitisutta — Remaining in Immersion
    • SN 34.3 — Samādhimūlakavuṭṭhānasutta — Emerging From Immersion
    • SN 34.4 — Samādhimūlakakallitasutta — Gladdening for Immersion
    • SN 34.5 — Samādhimūlakaārammaṇasutta — Supports For Immersion
    • SN 34.6 — Samādhimūlakagocarasutta — Territory of Immersion
    • SN 34.7 — Samādhimūlakaabhinīhārasutta — Projecting the Mind Purified by Immersion
    • SN 34.8 — Samādhimūlakasakkaccakārīsutta — Carefulness in Immersion
    • SN 34.9 — Samādhimūlakasātaccakārīsutta — Persistence in Immersion
    • SN 34.10 — Samādhimūlakasappāyakārīsutta — Conducive to Immersion
    • SN 34.11 — Samāpattimūlakaṭhitisutta — Entering and Remaining
    • SN 34.12 — Samāpattimūlakavuṭṭhānasutta — Entering and Emerging
    • SN 34.13 — Samāpattimūlakakallitasutta — Entering and Gladdening
    • SN 34.14 — Samāpattimūlakaārammaṇasutta — Entering and Supports
    • SN 34.15 — Samāpattimūlakagocarasutta — Entering and Territory
    • SN 34.16 — Samāpattimūlakaabhinīhārasutta — Entering and Projecting
    • SN 34.17 — Samāpattimūlakasakkaccasutta — Entering and Carefulness
    • SN 34.18 — Samāpattimūlakasātaccasutta — Entering and Persistence
    • SN 34.19 — Samāpattimūlakasappāyakārīsutta — Entering and What’s Conducive
    • SN 34.20–27 — Ṭhitimūlakavuṭṭhānasuttādiaṭṭhaka — Eight on Remaining and Emergence, Etc.
    • SN 34.28–34 — Vuṭṭhānamūlakakallitasuttādisattaka — Seven on Emergence and Gladdening, Etc.
    • SN 34.35–40 — Kallitamūlakaārammaṇasuttādichakka — Six on Gladdening and Support, Etc.
    • SN 34.41–45 — Ārammaṇamūlakagocarasuttādipañcaka — Five on Support and Territory, Etc.
    • SN 34.46–49 — Gocaramūlakaabhinīhārasuttādicatukka — Four on Territory and Projection, Etc.
    • SN 34.50–52 — Abhinīhāramūlakasakkaccasuttāditika — Three on Projection and Carefulness
    • SN 34.53–54 — Sakkaccamūlakasātaccakārīsuttadukādi — Two on Carefulness and Persistence
    • SN 34.55 — Sātaccamūlakasappāyakārīsutta — Persistence and What’s Conducive
• Saḷāyatanavagga — The Book of the Six Sense Fields
  • SN 35 — Saḷāyatanasaṁyuttaṁ samattaṁ. — The Linked Discourses on the six sense fields are complete.
    • SN 35.1 — Ajjhattāniccasutta — The Interior as Impermanent
    • SN 35.2 — Ajjhattadukkhasutta — The Interior as Suffering
    • SN 35.3 — Ajjhattānattasutta — The Interior as Not-Self
    • SN 35.4 — Bāhirāniccasutta — The Exterior as Impermanent
    • SN 35.5 — Bāhiradukkhasutta — The Exterior as Suffering
    • SN 35.6 — Bāhirānattasutta — The Exterior as Not-Self
    • SN 35.7 — Ajjhattāniccātītānāgatasutta — The Interior as Impermanent in the Three Times
    • SN 35.8 — Ajjhattadukkhātītānāgatasutta — The Interior as Suffering in the Three Times
    • SN 35.9 — Ajjhattānattātītānāgatasutta — The Interior as Not-Self in the Three Times
    • SN 35.10 — Bāhirāniccātītānāgatasutta — The Exterior as Impermanent in the Three Times
    • SN 35.11 — Bāhiradukkhātītānāgatasutta — The Exterior as Suffering in the Three Times
    • SN 35.12 — Bāhirānattātītānāgatasutta — The Exterior as Not-Self in the Three Times
    • SN 35.13 — Paṭhamapubbesambodhasutta — Before My Awakening (Interior)
    • SN 35.14 — Dutiyapubbesambodhasutta — Before My Awakening (Exterior)
    • SN 35.15 — Paṭhamaassādapariyesanasutta — In Search of Gratification (Interior)
    • SN 35.16 — Dutiyaassādapariyesanasutta — In Search of Gratification (Exterior)
    • SN 35.17 — Paṭhamanoceassādasutta — If There Were No Gratification (Interior)
    • SN 35.18 — Dutiyanoceassādasutta — If There Were No Gratification (Exterior)
    • SN 35.19 — Paṭhamābhinandasutta — Taking Pleasure (Interior)
    • SN 35.20 — Dutiyābhinandasutta — Taking Pleasure (Exterior)
    • SN 35.21 — Paṭhamadukkhuppādasutta — The Arising of Suffering (Interior)
    • SN 35.22 — Dutiyadukkhuppādasutta — The Arising of Suffering (Exterior)
    • SN 35.23 — Sabbasutta — All
    • SN 35.24 — Pahānasutta — Giving Up
    • SN 35.25 — Abhiññāpariññāpahānasutta — Giving Up By Direct Knowledge and Complete Understanding
    • SN 35.26 — Paṭhamaaparijānanasutta — Without Completely Understanding (1st)
    • SN 35.27 — Dutiyaaparijānanasutta — Without Completely Understanding (2nd)
    • SN 35.28 — Ādittasutta — Burning
    • SN 35.29 — Addhabhūtasutta — Overcome
    • SN 35.30 — Samugghātasāruppasutta — The Practice Fit for Uprooting
    • SN 35.31 — Paṭhamasamugghātasappāyasutta — The Practice Conducive to Uprooting (1st)
    • SN 35.32 — Dutiyasamugghātasappāyasutta — The Practice Conducive to Uprooting (2nd)
    • SN 35.33–42 — Jātidhammādisuttadasaka — Ten on Liable to Be Reborn, Etc.
    • SN 35.43–51 — Aniccādisuttanavaka — Nine on Impermanence, Etc.
    • SN 35.52 — Upassaṭṭhasutta — Contaminated
    • SN 35.53 — Avijjāpahānasutta — Giving Up Ignorance
    • SN 35.54 — Saṁyojanappahānasutta — Giving Up Fetters
    • SN 35.55 — Saṁyojanasamugghātasutta — Uprooting the Fetters
    • SN 35.56 — Āsavapahānasutta — Giving Up Defilements
    • SN 35.57 — Āsavasamugghātasutta — Uprooting Defilements
    • SN 35.58 — Anusayapahānasutta — Giving Up Tendencies
    • SN 35.59 — Anusayasamugghātasutta — Uprooting Tendencies
    • SN 35.60 — Sabbupādānapariññāsutta — The Complete Understanding of All Grasping
    • SN 35.61 — Paṭhamasabbupādānapariyādānasutta — The Depletion of All Fuel for Grasping (1st)
    • SN 35.62 — Dutiyasabbupādānapariyādānasutta — The Depletion of All Fuel for Grasping (2nd)
    • SN 35.63 — Paṭhamamigajālasutta — With Migajāla (1st)
    • SN 35.64 — Dutiyamigajālasutta — With Migajāla (2nd)
    • SN 35.65 — Paṭhamasamiddhimārapañhāsutta — Samiddhi’s Question About Māra
    • SN 35.66 — Samiddhisattapañhāsutta — Samiddhi’s Question About a Sentient Being
    • SN 35.67 — Samiddhidukkhapañhāsutta — Samiddhi’s Question About Suffering
    • SN 35.68 — Samiddhilokapañhāsutta — Samiddhi’s Question About the World
    • SN 35.69 — Upasenaāsīvisasutta — Upasena and the Viper
    • SN 35.70 — Upavāṇasandiṭṭhikasutta — Upavāṇa on What is Apparent in the Present Life
    • SN 35.71 — Paṭhamachaphassāyatanasutta — Six Fields of Contact (1st)
    • SN 35.72 — Dutiyachaphassāyatanasutta — Six Fields of Contact (2nd)
    • SN 35.73 — Tatiyachaphassāyatanasutta — Six Fields of Contact (3rd)
    • SN 35.74 — Paṭhamagilānasutta — Sick (1st)
    • SN 35.75 — Dutiyagilānasutta — Sick (2nd)
    • SN 35.76 — Rādhaaniccasutta — With Rādha on Impermanence
    • SN 35.77 — Rādhadukkhasutta — With Rādha on Suffering
    • SN 35.78 — Rādhaanattasutta — With Rādha on Not-Self
    • SN 35.79 — Paṭhamaavijjāpahānasutta — Giving Up Ignorance (1st)
    • SN 35.80 — Dutiyaavijjāpahānasutta — Giving Up Ignorance (2nd)
    • SN 35.81 — Sambahulabhikkhusutta — Several Mendicants
    • SN 35.82 — Lokapañhāsutta — A Question On the World
    • SN 35.83 — Phaggunapañhāsutta — Phagguna’s Question
    • SN 35.84 — Palokadhammasutta — Liable to Wear Out
    • SN 35.85 — Suññatalokasutta — The World is Empty
    • SN 35.86 — Saṅkhittadhammasutta — A Teaching In Brief
    • SN 35.87 — Channasutta — With Channa
    • SN 35.88 — Puṇṇasutta — With Puṇṇa
    • SN 35.89 — Bāhiyasutta — With Bāhiya
    • SN 35.90 — Paṭhamaejāsutta — Turbulence (1st)
    • SN 35.91 — Dutiyaejāsutta — Turbulence (2nd)
    • SN 35.92 — Paṭhamadvayasutta — A Duality (1st)
    • SN 35.93 — Dutiyadvayasutta — A Duality (2nd)
    • SN 35.94 — Adantaaguttasutta — Untamed, Unguarded
    • SN 35.95 — Mālukyaputtasutta — Māluṅkyaputta
    • SN 35.96 — Parihānadhammasutta — Liable to Decline
    • SN 35.97 — Pamādavihārīsutta — One Who Lives Negligently
    • SN 35.98 — Saṁvarasutta — Restraint
    • SN 35.99 — Samādhisutta — Immersion
    • SN 35.100 — Paṭisallānasutta — Retreat
    • SN 35.101 — Paṭhamanatumhākasutta — It’s Not Yours (1st)
    • SN 35.102 — Dutiyanatumhākasutta — It’s Not Yours (2nd)
    • SN 35.103 — Udakasutta — About Uddaka
    • SN 35.104 — Yogakkhemisutta — Sanctuary from the Yoke
    • SN 35.105 — Upādāyasutta — Because of Grasping
    • SN 35.106 — Dukkhasamudayasutta — The Origin of Suffering
    • SN 35.107 — Lokasamudayasutta — The Origin of the World
    • SN 35.108 — Seyyohamasmisutta — I’m Better
    • SN 35.109 — Saṁyojaniyasutta — Things That Tighten Fetters
    • SN 35.110 — Upādāniyasutta — Things That Fuel Grasping
    • SN 35.111 — Ajjhattikāyatanaparijānanasutta — Complete Understanding of the Interior
    • SN 35.112 — Bāhirāyatanaparijānanasutta — Complete Understanding of the Exterior
    • SN 35.113 — Upassutisutta — Listening In
    • SN 35.114 — Paṭhamamārapāsasutta — Māra’s Snare (1st)
    • SN 35.115 — Dutiyamārapāsasutta — Māra’s Snare (2nd)
    • SN 35.116 — Lokantagamanasutta — Traveling to the End of the World
    • SN 35.117 — Kāmaguṇasutta — The Kinds of Sensual Stimulation
    • SN 35.118 — Sakkapañhasutta — The Question of Sakka
    • SN 35.119 — Pañcasikhasutta — The Question of Pañcasikha
    • SN 35.120 — Sāriputtasaddhivihārikasutta — Sāriputta and the Protégé
    • SN 35.121 — Rāhulovādasutta — Advice to Rāhula
    • SN 35.122 — Saṁyojaniyadhammasutta — Things That Tighten Fetters
    • SN 35.123 — Upādāniyadhammasutta — Things That Fuel Grasping
    • SN 35.124 — Vesālīsutta — At Vesālī
    • SN 35.125 — Vajjīsutta — In the Land of the Vajjis
    • SN 35.126 — Nāḷandasutta — At Nāḷandā
    • SN 35.127 — Bhāradvājasutta — With Bhāradvāja
    • SN 35.128 — Soṇasutta — With Soṇa
    • SN 35.129 — Ghositasutta — With Ghosita
    • SN 35.130 — Hāliddikānisutta — With Hāliddikāni
    • SN 35.131 — Nakulapitusutta — Nakula’s Father
    • SN 35.132 — Lohiccasutta — With Lohicca
    • SN 35.133 — Verahaccānisutta — Verahaccāni
    • SN 35.134 — Devadahasutta — At Devadaha
    • SN 35.135 — Khaṇasutta — Opportunity
    • SN 35.136 — Paṭhamarūpārāmasutta — Liking Sights (1st)
    • SN 35.137 — Dutiyarūpārāmasutta — Liking Sights (2nd)
    • SN 35.138 — Paṭhamanatumhākasutta — Not Yours (1st)
    • SN 35.139 — Dutiyanatumhākasutta — Not Yours (2nd)
    • SN 35.140 — Ajjhattaaniccahetusutta — Interior and Cause Are Impermanent
    • SN 35.141 — Ajjhattadukkhahetusutta — Interior and Cause Are Suffering
    • SN 35.142 — Ajjhattānattahetusutta — Interior and Cause Are Not-Self
    • SN 35.143 — Bāhirāniccahetusutta — Exterior and Cause Are Impermanent
    • SN 35.144 — Bāhiradukkhahetusutta — Exterior and Cause Are Suffering
    • SN 35.145 — Bāhirānattahetusutta — Exterior and Cause Are Not-Self
    • SN 35.146 — Kammanirodhasutta — The Cessation of Deeds
    • SN 35.147 — Aniccanibbānasappāyasutta — The Impermanent as Conducive to Extinguishment
    • SN 35.148 — Dukkhanibbānasappāyasutta — The Suffering as Conducive to Extinguishment
    • SN 35.149 — Anattanibbānasappāyasutta — Not-Self as Conducive to Extinguishment
    • SN 35.150 — Nibbānasappāyapaṭipadāsutta — A Practice Conducive to Extinguishment
    • SN 35.151 — Antevāsikasutta — A Resident Pupil
    • SN 35.152 — Kimatthiyabrahmacariyasutta — What’s the Goal of the Spiritual Life?
    • SN 35.153 — Atthinukhopariyāyasutta — Is There a Method?
    • SN 35.154 — Indriyasampannasutta — Endowed With Faculties
    • SN 35.155 — Dhammakathikapucchasutta — A Dhamma Speaker
    • SN 35.156 — Ajjhattanandikkhayasutta — The Interior and the End of Relishing
    • SN 35.157 — Bāhiranandikkhayasutta — The Exterior and the End of Relishing
    • SN 35.158 — Ajjhattaaniccanandikkhayasutta — Focus, the Interior, and the End of Relishing
    • SN 35.159 — Bāhiraaniccanandikkhayasutta — Focus, the Exterior, and the End of Relishing
    • SN 35.160 — Jīvakambavanasamādhisutta — On Immersion at Jīvaka’s Mango Grove
    • SN 35.161 — Jīvakambavanapaṭisallānasutta — On Retreat at Jīvaka’s Mango Grove
    • SN 35.162 — Koṭṭhikaaniccasutta — With Koṭṭhita on Impermanence
    • SN 35.163 — Koṭṭhikadukkhasutta — With Koṭṭhita on Suffering
    • SN 35.164 — Koṭṭhikaanattasutta — With Koṭṭhita on Not-Self
    • SN 35.165 — Micchādiṭṭhipahānasutta — Giving Up Wrong View
    • SN 35.166 — Sakkāyadiṭṭhipahānasutta — Giving Up Substantialist View
    • SN 35.167 — Attānudiṭṭhipahānasutta — Giving Up Theory of Self
    • SN 35.168 — Ajjhattaaniccachandasutta — Desire for the Impermanent Interior
    • SN 35.169 — Ajjhattaaniccarāgasutta — Greed for the Impermanent Interior
    • SN 35.170 — Ajjhattaaniccachandarāgasutta — Desire and Greed for the Impermanent Interior
    • SN 35.171–173 — Dukkhachandādisutta — Desire, Etc. for the Suffering Interior
    • SN 35.174–176 — Anattachandādisutta — Desire, Etc. for the Not-Self Interior
    • SN 35.177–179 — Bāhirāniccachandādisutta — Desire, Etc. for the Impermanent Exterior
    • SN 35.180–182 — Bāhiradukkhachandādisutta — Desire, Etc. for the Suffering Exterior
    • SN 35.183–185 — Bāhirānattachandādisutta — Desire, Etc. for the Not-Self Exterior
    • SN 35.186 — Ajjhattātītāniccasutta — The Interior Was Impermanent in the Past
    • SN 35.187 — Ajjhattānāgatāniccasutta — The Interior Will Be Impermanent in the Future
    • SN 35.188 — Ajjhattapaccuppannāniccasutta — The Interior is Impermanent in the Present
    • SN 35.189–191 — Ajjhattātītādidukkhasutta — The Interior as Suffering in the Three Times
    • SN 35.192–194 — Ajjhattātītādianattasutta — The Interior as Not-Self in the Three Times
    • SN 35.195–197 — Bāhirātītādianiccasutta — The Exterior as Impermanent in the Three Times
    • SN 35.198–200 — Bāhirātītādidukkhasutta — The Exterior as Suffering in the Three Times
    • SN 35.201–203 — Bāhirātītādianattasutta — The Exterior as Not-Self in the Three Times
    • SN 35.204 — Ajjhattātītayadaniccasutta — The Interior and What’s Impermanent in the Past
    • SN 35.205 — Ajjhattānāgatayadaniccasutta — The Interior and What’s Impermanent in the Future
    • SN 35.206 — Ajjhattapaccuppannayadaniccasutta — The Interior and What’s Impermanent in the Present
    • SN 35.207–209 — Ajjhattātītādiyaṁdukkhasutta — The Interior and What’s Suffering in the Three Times
    • SN 35.210–212 — Ajjhattātītādiyadanattasutta — The Interior and What’s Not-Self in the Three Times
    • SN 35.213–215 — Bāhirātītādiyadaniccasutta — The Exterior and What’s Impermanent in the Three Times
    • SN 35.216–218 — Bāhirātītādiyaṁdukkhasutta — The Exterior and What’s Suffering in the Three Times
    • SN 35.219–221 — Bāhirātītādiyadanattasutta — The Exterior and What’s Not-Self in the Three Times
    • SN 35.222 — Ajjhattāyatanaaniccasutta — The Interior as Impermanent
    • SN 35.223 — Ajjhattāyatanadukkhasutta — The Interior as Suffering
    • SN 35.224 — Ajjhattāyatanaanattasutta — The Interior as Not-Self
    • SN 35.225 — Bāhirāyatanaaniccasutta — The Exterior as Impermanent
    • SN 35.226 — Bāhirāyatanadukkhasutta — The Exterior as Suffering
    • SN 35.227 — Bāhirāyatanaanattasutta — The Exterior as Not-Self
    • SN 35.228 — Paṭhamasamuddasutta — The Ocean (1st)
    • SN 35.229 — Dutiyasamuddasutta — The Ocean (2nd)
    • SN 35.230 — Bāḷisikopamasutta — The Simile of the Angler
    • SN 35.231 — Khīrarukkhopamasutta — The Simile of the Latex-Producing Tree
    • SN 35.232 — Koṭṭhikasutta — With Koṭṭhita
    • SN 35.233 — Kāmabhūsutta — With Kāmabhū
    • SN 35.234 — Udāyīsutta — With Udāyī
    • SN 35.235 — Ādittapariyāyasutta — The Exposition on Burning
    • SN 35.236 — Paṭhamahatthapādopamasutta — The Simile of Hands and Feet (1st)
    • SN 35.237 — Dutiyahatthapādopamasutta — The Simile of Hands and Feet (2nd)
    • SN 35.238 — Āsīvisopamasutta — The Simile of the Vipers
    • SN 35.239 — Rathopamasutta — The Simile of the Chariot
    • SN 35.240 — Kummopamasutta — The Simile of the Tortoise
    • SN 35.241 — Paṭhamadārukkhandhopamasutta — The Simile of the Tree Trunk (1st)
    • SN 35.242 — Dutiyadārukkhandhopamasutta — The Simile of the Tree Trunk (2nd)
    • SN 35.243 — Avassutapariyāyasutta — The Explanation on the Festering
    • SN 35.244 — Dukkhadhammasutta — Entailing Suffering
    • SN 35.245 — Kiṁsukopamasutta — The Simile of the Parrot Tree
    • SN 35.246 — Vīṇopamasutta — The Simile of the Harp
    • SN 35.247 — Chappāṇakopamasutta — The Simile of Six Animals
    • SN 35.248 — Yavakalāpisutta — The Sheaf of Barley
  • SN 36 — Vedanāsaṁyuttaṁ samattaṁ. — The Linked Discourses on feelings are complete.
    • SN 36.1 — Samādhisutta — Immersion
    • SN 36.2 — Sukhasutta — Pleasure
    • SN 36.3 — Pahānasutta — Giving Up
    • SN 36.4 — Pātālasutta — The Abyss
    • SN 36.5 — Daṭṭhabbasutta — Should Be Seen
    • SN 36.6 — Sallasutta — An Arrow
    • SN 36.7 — Paṭhamagelaññasutta — The Infirmary (1st)
    • SN 36.8 — Dutiyagelaññasutta — The Infirmary (2nd)
    • SN 36.9 — Aniccasutta — Impermanent
    • SN 36.10 — Phassamūlakasutta — Rooted in Contact
    • SN 36.11 — Rahogatasutta — In Private
    • SN 36.12 — Paṭhamaākāsasutta — In the Atmosphere (1st)
    • SN 36.13 — Dutiyaākāsasutta — In the Atmosphere (2nd)
    • SN 36.14 — Agārasutta — A Guest House
    • SN 36.15 — Paṭhamaānandasutta — With Ānanda (1st)
    • SN 36.16 — Dutiyaānandasutta — With Ānanda (2nd)
    • SN 36.17 — Paṭhamasambahulasutta — With Several Mendicants (1st)
    • SN 36.18 — Dutiyasambahulasutta — With Several Mendicants (2nd)
    • SN 36.19 — Pañcakaṅgasutta — With Pañcakaṅga
    • SN 36.20 — Bhikkhusutta — A Mendicant
    • SN 36.21 — Sīvakasutta — With Sīvaka
    • SN 36.22 — Aṭṭhasatasutta — The Explanation of the Hundred and Eight
    • SN 36.23 — Aññatarabhikkhusutta — With a Mendicant
    • SN 36.24 — Pubbasutta — Before
    • SN 36.25 — Ñāṇasutta — Knowledge
    • SN 36.26 — Sambahulabhikkhusutta — With Several Mendicants
    • SN 36.27 — Paṭhamasamaṇabrāhmaṇasutta — Ascetics and Brahmins (1st)
    • SN 36.28 — Dutiyasamaṇabrāhmaṇasutta — Ascetics and Brahmins (2nd)
    • SN 36.29 — Tatiyasamaṇabrāhmaṇasutta — Ascetics and Brahmins (3rd)
    • SN 36.30 — Suddhikasutta — Plain Version
    • SN 36.31 — Nirāmisasutta — Not of the Flesh
  • SN 37 — Mātugāmasaṁyuttaṁ samattaṁ. — The Linked Discourses on ladies are complete.
    • SN 37.1 — Mātugāmasutta — A Lady
    • SN 37.2 — Purisasutta — A Man
    • SN 37.3 — Āveṇikadukkhasutta — Particular Suffering
    • SN 37.4 — Tīhidhammehisutta — Three Qualities
    • SN 37.5 — Kodhanasutta — Irritable
    • SN 37.6 — Upanāhīsutta — Acrimony
    • SN 37.7 — Issukīsutta — Jealous
    • SN 37.8 — Maccharīsutta — Stingy
    • SN 37.9 — Aticārīsutta — Adultery
    • SN 37.10 — Dussīlasutta — Unethical
    • SN 37.11 — Appassutasutta — Unlearned
    • SN 37.12 — Kusītasutta — Lazy
    • SN 37.13 — Muṭṭhassatisutta — Unmindful
    • SN 37.14 — Pañcaverasutta — Five Threats
    • SN 37.15 — Akkodhanasutta — Loving
    • SN 37.16 — Anupanāhīsutta — Free of Acrimony
    • SN 37.17 — Anissukīsutta — Free of Jealousy
    • SN 37.18 — Amaccharīsutta — Free of Stinginess
    • SN 37.19 — Anaticārīsutta — Not Adulterous
    • SN 37.20 — Susīlasutta — Ethical
    • SN 37.21 — Bahussutasutta — Very Learned
    • SN 37.22 — Āraddhavīriyasutta — Energetic
    • SN 37.23 — Upaṭṭhitassatisutta — Mindful
    • SN 37.24 — Pañcasīlasutta — Five Precepts
    • SN 37.25 — Visāradasutta — Assured
    • SN 37.26 — Pasayhasutta — Under Her Thumb
    • SN 37.27 — Abhibhuyyasutta — Mastered
    • SN 37.28 — Ekasutta — One
    • SN 37.29 — Aṅgasutta — In That Respect
    • SN 37.30 — Nāsentisutta — They Send Her Away
    • SN 37.31 — Hetusutta — Cause
    • SN 37.32 — Ṭhānasutta — Things
    • SN 37.33 — Pañcasīlavisāradasutta — Living With Self-Assurance
    • SN 37.34 — Vaḍḍhīsutta — Growth
  • SN 38 — Jambukhādakasaṁyuttaṁ samattaṁ. — The Linked Discourses with Jambukhādaka are complete.
    • SN 38.1 — Nibbānapañhāsutta — A Question About Extinguishment
    • SN 38.2 — Arahattapañhāsutta — A Question About Perfection
    • SN 38.3 — Dhammavādīpañhāsutta — Principled Speech
    • SN 38.4 — Kimatthiyasutta — What’s the Goal?
    • SN 38.5 — Assāsappattasutta — Solace
    • SN 38.6 — Paramassāsappattasutta — Ultimate Solace
    • SN 38.7 — Vedanāpañhāsutta — A Question About Feeling
    • SN 38.8 — Āsavapañhāsutta — A Question About Defilements
    • SN 38.9 — Avijjāpañhāsutta — A Question About Ignorance
    • SN 38.10 — Taṇhāpañhāsutta — A Question About Craving
    • SN 38.11 — Oghapañhāsutta — A Question About Floods
    • SN 38.12 — Upādānapañhāsutta — A Question About Grasping
    • SN 38.13 — Bhavapañhāsutta — A Question About States of Existence
    • SN 38.14 — Dukkhapañhāsutta — A Question About Suffering
    • SN 38.15 — Sakkāyapañhāsutta — A Question About Substantial Reality
    • SN 38.16 — Dukkarapañhāsutta — A Question About What’s Hard to Do
  • SN 39 — Sāmaṇḍakasaṁyuttaṁ samattaṁ. — The Linked Discourses with Sāmaṇḍaka are complete.
    • SN 39.1–15 — Sāmaṇḍakasutta — With Sāmaṇḍaka on Extinguishment
    • SN 39.16 — Dukkarasutta — Hard to Do
  • SN 40 — Moggallānasaṁyuttaṁ samattaṁ. — The Linked Discourses on Moggallāna are complete.
    • SN 40.1 — Paṭhamajhānapañhāsutta — A Question About the First Absorption
    • SN 40.2 — Dutiyajhānapañhāsutta — A Question About the Second Absorption
    • SN 40.3 — Tatiyajhānapañhāsutta — A Question About the Third Absorption
    • SN 40.4 — Catutthajhānapañhāsutta — A Question About the Fourth Absorption
    • SN 40.5 — Ākāsānañcāyatanapañhāsutta — A Question About the Dimension of Infinite Space
    • SN 40.6 — Viññāṇañcāyatanapañhāsutta — A Question About the Dimension of Infinite Consciousness
    • SN 40.7 — Ākiñcaññāyatanapañhāsutta — A Question About the Dimension of Nothingness
    • SN 40.8 — Nevasaññānāsaññāyatanapañhāsutta — A Question About the Dimension of Neither Perception Nor Non-Perception
    • SN 40.9 — Animittapañhāsutta — A Question About the Signless
    • SN 40.10 — Sakkasutta — With Sakka
    • SN 40.11 — Candanasutta — With Candana, Etc.
  • SN 41 — Cittasaṁyuttaṁ samattaṁ. — The Linked Discourses on Citta the Householder are complete.
    • SN 41.1 — Saṁyojanasutta — The Fetter
    • SN 41.2 — Paṭhamaisidattasutta — With Isidatta (1st)
    • SN 41.3 — Dutiyaisidattasutta — With Isidatta (2nd)
    • SN 41.4 — Mahakapāṭihāriyasutta — Mahaka’s Demonstration
    • SN 41.5 — Paṭhamakāmabhūsutta — With Kāmabhū (1st)
    • SN 41.6 — Dutiyakāmabhūsutta — With Kāmabhū (2nd)
    • SN 41.7 — Godattasutta — With Godatta
    • SN 41.8 — Nigaṇṭhanāṭaputtasutta — The Jain Ascetic of the Ñātika Clan
    • SN 41.9 — Acelakassapasutta — With Kassapa, the Naked Ascetic
    • SN 41.10 — Gilānadassanasutta — Seeing the Sick
  • SN 42 — Gāmaṇisaṁyuttaṁ samattaṁ. — The Linked Discourses on chiefs are complete.
    • SN 42.1 — Caṇḍasutta — Fury
    • SN 42.2 — Tālapuṭasutta — With Tālapuṭa
    • SN 42.3 — Yodhājīvasutta — A Warrior
    • SN 42.4 — Hatthārohasutta — An Elephant Marshal
    • SN 42.5 — Assārohasutta — A Cavalryman
    • SN 42.6 — Asibandhakaputtasutta — With Asibandhaka’s Son
    • SN 42.7 — Khettūpamasutta — The Simile of the Field
    • SN 42.8 — Saṅkhadhamasutta — A Horn Blower
    • SN 42.9 — Kulasutta — Families
    • SN 42.10 — Maṇicūḷakasutta — With Maṇicūḷaka
    • SN 42.11 — Bhadrakasutta — With Bhadraka
    • SN 42.12 — Rāsiyasutta — With Rāsiya
    • SN 42.13 — Pāṭaliyasutta — With Pāṭaliya
  • SN 43 — Asaṅkhatasaṁyuttaṁ samattaṁ. — The Linked Discourses on the unconditioned are complete.
    • SN 43.1 — Kāyagatāsatisutta — Mindfulness of the Body
    • SN 43.2 — Samathavipassanāsutta — Serenity and Discernment
    • SN 43.3 — Savitakkasavicārasutta — Placing the Mind and Keeping it Connected
    • SN 43.4 — Suññatasamādhisutta — Emptiness Immersion
    • SN 43.5 — Satipaṭṭhānasutta — Mindfulness Meditation
    • SN 43.6 — Sammappadhānasutta — Right Efforts
    • SN 43.7 — Iddhipādasutta — Bases of Psychic Power
    • SN 43.8 — Indriyasutta — Faculties
    • SN 43.9 — Balasutta — Powers
    • SN 43.10 — Bojjhaṅgasutta — Awakening Factors
    • SN 43.11 — Maggaṅgasutta — The Path
    • SN 43.12 — Asaṅkhatasutta — The Unconditioned
    • SN 43.13 — Anatasutta — Uninclined
    • SN 43.14–43 — Anāsavādisutta — Undefiled, Etc.
    • SN 43.44 — Parāyanasutta — The Final Haven
  • SN 44 — Abyākatasaṁyuttaṁ samattaṁ. — The Linked Discourses on undeclared questions are complete.
    • SN 44.1 — Khemāsutta — With Khemā
    • SN 44.2 — Anurādhasutta — With Anurādha
    • SN 44.3 — Paṭhamasāriputtakoṭṭhikasutta — With Sāriputta and Koṭṭhita (1st)
    • SN 44.4 — Dutiyasāriputtakoṭṭhikasutta — With Sāriputta and Koṭṭhita (2nd)
    • SN 44.5 — Tatiyasāriputtakoṭṭhikasutta — With Sāriputta and Koṭṭhita (3rd)
    • SN 44.6 — Catutthasāriputtakoṭṭhikasutta — With Sāriputta and Koṭṭhita (4th)
    • SN 44.7 — Moggallānasutta — With Moggallāna
    • SN 44.8 — Vacchagottasutta — With Vacchagotta
    • SN 44.9 — Kutūhalasālāsutta — The Debating Hall
    • SN 44.10 — Ānandasutta — With Ānanda
    • SN 44.11 — Sabhiyakaccānasutta — With Sabhiya Kaccāna
• Mahāvagga — The Great Book
  • SN 45 — Maggasaṁyuttaṁ paṭhamaṁ. — The Linked Discourses on the Path, the first section.
    • SN 45.1 — Avijjāsutta — Ignorance
    • SN 45.2 — Upaḍḍhasutta — Half the Spiritual Life
    • SN 45.3 — Sāriputtasutta — Sāriputta
    • SN 45.4 — Jāṇussoṇibrāhmaṇasutta — Regarding the Brahmin Jānussoṇi
    • SN 45.5 — Kimatthiyasutta — What’s the Goal?
    • SN 45.6 — Paṭhamaaññatarabhikkhusutta — A Mendicant (1st)
    • SN 45.7 — Dutiyaaññatarabhikkhusutta — A Mendicant (2nd)
    • SN 45.8 — Vibhaṅgasutta — Analysis
    • SN 45.9 — Sūkasutta — A Spike
    • SN 45.10 — Nandiyasutta — With Nandiya
    • SN 45.11 — Paṭhamavihārasutta — Meditation (1st)
    • SN 45.12 — Dutiyavihārasutta — Meditation (2nd)
    • SN 45.13 — Sekkhasutta — A Trainee
    • SN 45.14 — Paṭhamauppādasutta — Arising (1st)
    • SN 45.15 — Dutiyauppādasutta — Arising (2nd)
    • SN 45.16 — Paṭhamaparisuddhasutta — Purified (1st)
    • SN 45.17 — Dutiyaparisuddhasutta — Purified (2nd)
    • SN 45.18 — Paṭhamakukkuṭārāmasutta — At the Chicken Monastery (1st)
    • SN 45.19 — Dutiyakukkuṭārāmasutta — At the Chicken Monastery (2nd)
    • SN 45.20 — Tatiyakukkuṭārāmasutta — At the Chicken Monastery (3rd)
    • SN 45.21 — Micchattasutta — The Wrong Way
    • SN 45.22 — Akusaladhammasutta — Unskillful Qualities
    • SN 45.23 — Paṭhamapaṭipadāsutta — Practice (1st)
    • SN 45.24 — Dutiyapaṭipadāsutta — Practice (2nd)
    • SN 45.25 — Paṭhamaasappurisasutta — An Untrue Person (1st)
    • SN 45.26 — Dutiyaasappurisasutta — An Untrue Person (2nd)
    • SN 45.27 — Kumbhasutta — Pots
    • SN 45.28 — Samādhisutta — Immersion
    • SN 45.29 — Vedanāsutta — Feeling
    • SN 45.30 — Uttiyasutta — With Uttiya
    • SN 45.31 — Paṭhamapaṭipattisutta — Practice (1st)
    • SN 45.32 — Dutiyapaṭipattisutta — Practice (2nd)
    • SN 45.33 — Viraddhasutta — Missed Out
    • SN 45.34 — Pāraṅgamasutta — Going to the Far Shore
    • SN 45.35 — Paṭhamasāmaññasutta — The Ascetic Life (1st)
    • SN 45.36 — Dutiyasāmaññasutta — The Ascetic Life (2nd)
    • SN 45.37 — Paṭhamabrahmaññasutta — The Brahmin Life (1st)
    • SN 45.38 — Dutiyabrahmaññasutta — The Brahmin Life (2nd)
    • SN 45.39 — Paṭhamabrahmacariyasutta — The Spiritual Path (1st)
    • SN 45.40 — Dutiyabrahmacariyasutta — The Spiritual Path (2nd)
    • SN 45.41 — Rāgavirāgasutta — The Fading Away of Greed
    • SN 45.42–47 — Saṁyojanappahānādisuttachakka — Six Discourses on Giving Up Fetters, Etc.
    • SN 45.48 — Anupādāparinibbānasutta — Extinguishment With No Fuel For Grasping
    • SN 45.49 — Kalyāṇamittasutta — Good Friends (1st)
    • SN 45.50–54 — Sīlasampadādisuttapañcaka — Five Discourses on Accomplishment in Ethics, Etc. (1st)
    • SN 45.55 — Yonisomanasikārasampadāsutta — Accomplishment in Rational Application of Mind (1st)
    • SN 45.56 — Dutiyakalyāṇamittasutta — Good Friends (2nd)
    • SN 45.57–61 — Dutiyasīlasampadādisuttapañcaka — Five Discourses on Accomplishment in Ethics, Etc. (2nd)
    • SN 45.62 — Dutiyayonisomanasikārasampadāsutta — Accomplishment in Rational Application of Mind (2nd)
    • SN 45.63 — Kalyāṇamittasutta — Good Friends (1st)
    • SN 45.64–68 — Sīlasampadādisuttapañcaka — Five Discourses on Accomplishment in Ethics, Etc. (1st)
    • SN 45.69 — Yonisomanasikārasampadāsutta — Accomplishment in Rational Application of Mind (1st)
    • SN 45.70 — Dutiyakalyāṇamittasutta — Good Friends (2nd)
    • SN 45.71–75 — Dutiyasīlasampadādisuttapañcaka — Five Discourses on Accomplishment in Ethics, Etc. (2nd)
    • SN 45.76 — Dutiyayonisomanasikārasampadāsutta — Accomplishment in Rational Application of Mind (2nd)
    • SN 45.77 — Kalyāṇamittasutta — Good Friends
    • SN 45.78–82 — Sīlasampadādisuttapañcaka — Five Discourses on Accomplishment in Ethics, Etc.
    • SN 45.83 — Yonisomanasikārasampadāsutta — Accomplishment in Rational Application of Mind
    • SN 45.84 — Dutiyakalyāṇamittasutta — Good Friends (2nd)
    • SN 45.85–89 — Dutiyasīlasampadādisuttapañcaka — Five Discourses on Accomplishment in Ethics, Etc.
    • SN 45.90 — Dutiyayonisomanasikārasampadāsutta — Accomplishment in Rational Application of Mind (2nd)
    • SN 45.91 — Paṭhamapācīnaninnasutta — Slanting East
    • SN 45.92–95 — Dutiyādipācīnaninnasuttacatukka — Four Discourses on Slanting East
    • SN 45.96 — Chaṭṭhapācīnaninnasutta — Sixth Discourse on Slanting East
    • SN 45.97 — Paṭhamasamuddaninnasutta — Slanting to the Ocean
    • SN 45.98–102 — Dutiyādisamuddaninnasuttapañcaka — Five Discourses on Slanting to the Ocean
    • SN 45.103 — Paṭhamapācīnaninnasutta — Slanting East
    • SN 45.104–108 — Dutiyādipācīnaninnasuttapañcaka — Five Discourses on Sloping to the East
    • SN 45.109 — Paṭhamasamuddaninnasutta — Slanting to the Ocean
    • SN 45.110–114 — Dutiyādisamuddaninnasutta — Slanting to the Ocean
    • SN 45.115 — Paṭhamapācīnaninnasutta — Slanting East
    • SN 45.116–120 — Dutiyādipācīnaninnasutta — Slanting East
    • SN 45.121 — Paṭhamasamuddaninnasutta — Slanting to the Ocean
    • SN 45.122–126 — Dutiyādisamuddaninnasutta — Sloping to the Ocean
    • SN 45.127 — Paṭhamapācīnaninnasutta — Slanting East
    • SN 45.128–132 — Dutiyādipācīnaninnasutta — Slanting East
    • SN 45.133 — Paṭhamasamuddaninnasutta — Slanting to the Ocean
    • SN 45.134–138 — Dutiyādisamuddaninnasutta — Slanting to the Ocean
    • SN 45.139 — Tathāgatasutta — The Realized One
    • SN 45.140 — Padasutta — Footprints
    • SN 45.141–145 — Kūṭādisutta — A Roof Peak
    • SN 45.146–148 — Candimādisutta — The Moon, Etc.
    • SN 45.149 — Balasutta — Hard Work
    • SN 45.150 — Bījasutta — Seeds
    • SN 45.151 — Nāgasutta — Dragons
    • SN 45.152 — Rukkhasutta — Trees
    • SN 45.153 — Kumbhasutta — Pots
    • SN 45.154 — Sūkasutta — A Spike
    • SN 45.155 — Ākāsasutta — The Sky
    • SN 45.156 — Paṭhamameghasutta — Storms (1st)
    • SN 45.157 — Dutiyameghasutta — Storms (2nd)
    • SN 45.158 — Nāvāsutta — A Ship
    • SN 45.159 — Āgantukasutta — A Guest House
    • SN 45.160 — Nadīsutta — A River
    • SN 45.161 — Esanāsutta — Searches
    • SN 45.162 — Vidhāsutta — Discriminations
    • SN 45.163 — Āsavasutta — Defilements
    • SN 45.164 — Bhavasutta — States of Existence
    • SN 45.165 — Dukkhatāsutta — Forms of Suffering
    • SN 45.166 — Khilasutta — Kinds of Barrenness
    • SN 45.167 — Malasutta — Stains
    • SN 45.168 — Nīghasutta — Troubles
    • SN 45.169 — Vedanāsutta — Feelings
    • SN 45.170 — Taṇhāsutta — Craving
    • SN 45.171 — Oghasutta — Floods
    • SN 45.172 — Yogasutta — Yokes
    • SN 45.173 — Upādānasutta — Grasping
    • SN 45.174 — Ganthasutta — Personal Ties
    • SN 45.175 — Anusayasutta — Tendencies
    • SN 45.176 — Kāmaguṇasutta — Kinds of Sensual Stimulation
    • SN 45.177 — Nīvaraṇasutta — Hindrances
    • SN 45.178 — Upādānakkhandhasutta — Grasping Aggregates
    • SN 45.179 — Orambhāgiyasutta — Lower Fetters
    • SN 45.180 — Uddhambhāgiyasutta — Higher Fetters
  • SN 46 — Bojjhaṅgasaṁyuttaṁ dutiyaṁ. — The Linked Discourses on the Awakening Factors, the second section.
    • SN 46.1 — Himavantasutta — The Himalaya
    • SN 46.2 — Kāyasutta — The Body
    • SN 46.3 — Sīlasutta — Ethics
    • SN 46.4 — Vatthasutta — Clothes
    • SN 46.5 — Bhikkhusutta — A Monk
    • SN 46.6 — Kuṇḍaliyasutta — Kuṇḍaliya
    • SN 46.7 — Kūṭāgārasutta — A Bungalow
    • SN 46.8 — Upavānasutta — With Upavāṇa
    • SN 46.9 — Paṭhamauppannasutta — Arisen (1st)
    • SN 46.10 — Dutiyauppannasutta — Arisen (2nd)
    • SN 46.11 — Pāṇasutta — Living Creatures
    • SN 46.12 — Paṭhamasūriyūpamasutta — The Simile of the Sun (1st)
    • SN 46.13 — Dutiyasūriyūpamasutta — The Simile of the Sun (2nd)
    • SN 46.14 — Paṭhamagilānasutta — Sick (1st)
    • SN 46.15 — Dutiyagilānasutta — Sick (2nd)
    • SN 46.16 — Tatiyagilānasutta — Sick (3rd)
    • SN 46.17 — Pāraṅgamasutta — Going to the Far Shore
    • SN 46.18 — Viraddhasutta — Missed Out
    • SN 46.19 — Ariyasutta — Noble
    • SN 46.20 — Nibbidāsutta — Disillusionment
    • SN 46.21 — Bodhāyasutta — To Awakening
    • SN 46.22 — Bojjhaṅgadesanāsutta — A Teaching on the Awakening Factors
    • SN 46.23 — Ṭhāniyasutta — Grounds
    • SN 46.24 — Ayonisomanasikārasutta — Irrational Application of Mind
    • SN 46.25 — Aparihāniyasutta — Non-decline
    • SN 46.26 — Taṇhakkhayasutta — The Ending of Craving
    • SN 46.27 — Taṇhānirodhasutta — The Cessation of Craving
    • SN 46.28 — Nibbedhabhāgiyasutta — Helping Penetration
    • SN 46.29 — Ekadhammasutta — One Thing
    • SN 46.30 — Udāyisutta — With Udāyī
    • SN 46.31 — Paṭhamakusalasutta — Skillful (1st)
    • SN 46.32 — Dutiyakusalasutta — Skillful (2nd)
    • SN 46.33 — Upakkilesasutta — Corruptions
    • SN 46.34 — Anupakkilesasutta — Not Corruptions
    • SN 46.35 — Ayonisomanasikārasutta — Irrational Application of Mind
    • SN 46.36 — Buddhisutta — Growth
    • SN 46.37 — Āvaraṇanīvaraṇasutta — Obstacles
    • SN 46.38 — Anīvaraṇasutta — Without Obstacles
    • SN 46.39 — Rukkhasutta — Trees
    • SN 46.40 — Nīvaraṇasutta — Hindrances
    • SN 46.41 — Vidhāsutta — Discriminations
    • SN 46.42 — Cakkavattisutta — A Wheel-Turning Monarch
    • SN 46.43 — Mārasutta — About Māra
    • SN 46.44 — Duppaññasutta — Witless
    • SN 46.45 — Paññavantasutta — Wise
    • SN 46.46 — Daliddasutta — Poor
    • SN 46.47 — Adaliddasutta — Prosperous
    • SN 46.48 — Ādiccasutta — The Sun
    • SN 46.49 — Ajjhattikaṅgasutta — Interior
    • SN 46.50 — Bāhiraṅgasutta — Exterior
    • SN 46.51 — Āhārasutta — Nourishing
    • SN 46.52 — Pariyāyasutta — Is There a Way?
    • SN 46.53 — Aggisutta — Fire
    • SN 46.54 — Mettāsahagatasutta — Full of Love
    • SN 46.55 — Saṅgāravasutta — With Saṅgārava
    • SN 46.56 — Abhayasutta — With Prince Abhaya
    • SN 46.57 — Aṭṭhikamahapphalasutta — A Skeleton
    • SN 46.58 — Puḷavakasutta — Worm-Infested
    • SN 46.59 — Vinīlakasutta — Livid
    • SN 46.60 — Vicchiddakasutta — Split Open
    • SN 46.61 — Uddhumātakasutta — Bloated
    • SN 46.62 — Mettāsutta — Love
    • SN 46.63 — Karuṇāsutta — Compassion
    • SN 46.64 — Muditāsutta — Rejoicing
    • SN 46.65 — Upekkhāsutta — Equanimity
    • SN 46.66 — Ānāpānasutta — Breathing
    • SN 46.67 — Asubhasutta — Ugliness
    • SN 46.68 — Maraṇasutta — Death
    • SN 46.69 — Āhārepaṭikūlasutta — Repulsiveness of Food
    • SN 46.70 — Anabhiratisutta — Dissatisfaction
    • SN 46.71 — Aniccasutta — Impermanence
    • SN 46.72 — Dukkhasutta — Suffering in Impermanence
    • SN 46.73 — Anattasutta — Not-Self in Suffering
    • SN 46.74 — Pahānasutta — Giving Up
    • SN 46.75 — Virāgasutta — Dispassion
    • SN 46.76 — Nirodhasutta — Cessation
    • SN 46.77–88 — Gaṅgānadīādisutta — The Ganges River, Etc.
    • SN 46.89–98 — Tathāgatādisutta — A Realized One, Etc.
    • SN 46.99–110 — Balādisutta — Hard Work, Etc.
    • SN 46.111–120 — Esanādisutta — Searches, Etc.
    • SN 46.121–129 — Oghādisutta — Floods
    • SN 46.130 — Uddhambhāgiyasutta — Higher Fetters
    • SN 46.131–142 — Punagaṅgānadīādisutta — More on the Ganges River, Etc.
    • SN 46.143–152 — Punatathāgatādisutta — Another Series on a Realized One, Etc.
    • SN 46.153–164 — Punabalādisutta — Hard Work, Etc.
    • SN 46.165–174 — Punaesanādisutta — Another Series on Searches, Etc.
    • SN 46.175–184 — Punaoghādisutta — Another Series on Floods, Etc.
  • SN 47 — Satipaṭṭhānasaṁyuttaṁ tatiyaṁ. — The Linked Discourses on Mindfulness Meditation, the third section.
    • SN 47.1 — Ambapālisutta — In Ambapālī’s Mango Grove
    • SN 47.2 — Satisutta — Mindful
    • SN 47.3 — Bhikkhusutta — A Monk
    • SN 47.4 — Sālasutta — At Sālā
    • SN 47.5 — Akusalarāsisutta — A Heap of the Unskillful
    • SN 47.6 — Sakuṇagghisutta — A Hawk
    • SN 47.7 — Makkaṭasutta — A Monkey
    • SN 47.8 — Sūdasutta — Cooks
    • SN 47.9 — Gilānasutta — Sick
    • SN 47.10 — Bhikkhunupassayasutta — The Nuns’ Quarters
    • SN 47.11 — Mahāpurisasutta — A Great Man
    • SN 47.12 — Nālandasutta — At Nāḷandā
    • SN 47.13 — Cundasutta — With Cunda
    • SN 47.14 — Ukkacelasutta — At Ukkacelā
    • SN 47.15 — Bāhiyasutta — With Bāhiya
    • SN 47.16 — Uttiyasutta — With Uttiya
    • SN 47.17 — Ariyasutta — Noble
    • SN 47.18 — Brahmasutta — Divinity
    • SN 47.19 — Sedakasutta — At Sedaka
    • SN 47.20 — Janapadakalyāṇīsutta — The Finest Lady in the Land
    • SN 47.21 — Sīlasutta — Ethics
    • SN 47.22 — Ciraṭṭhitisutta — Long Lasting
    • SN 47.23 — Parihānasutta — Decline
    • SN 47.24 — Suddhasutta — Plain Version
    • SN 47.25 — Aññatarabrāhmaṇasutta — A Certain Brahmin
    • SN 47.26 — Padesasutta — Partly
    • SN 47.27 — Samattasutta — Completely
    • SN 47.28 — Lokasutta — The World
    • SN 47.29 — Sirivaḍḍhasutta — With Sirivaḍḍha
    • SN 47.30 — Mānadinnasutta — With Mānadinna
    • SN 47.31 — Ananussutasutta — Not Learned From Anyone Else
    • SN 47.32 — Virāgasutta — Fading Away
    • SN 47.33 — Viraddhasutta — Missed Out
    • SN 47.34 — Bhāvitasutta — Developed
    • SN 47.35 — Satisutta — Mindful
    • SN 47.36 — Aññāsutta — Enlightenment
    • SN 47.37 — Chandasutta — Desire
    • SN 47.38 — Pariññātasutta — Complete Understanding
    • SN 47.39 — Bhāvanāsutta — Development
    • SN 47.40 — Vibhaṅgasutta — Analysis
    • SN 47.41 — Amatasutta — Freedom From Death
    • SN 47.42 — Samudayasutta — Origin
    • SN 47.43 — Maggasutta — The Path
    • SN 47.44 — Satisutta — Mindful
    • SN 47.45 — Kusalarāsisutta — A Heap of the Skillful
    • SN 47.46 — Pātimokkhasaṁvarasutta — Restraint in the Monastic Code
    • SN 47.47 — Duccaritasutta — Bad Conduct
    • SN 47.48 — Mittasutta — Friends
    • SN 47.49 — Vedanāsutta — Feelings
    • SN 47.50 — Āsavasutta — Defilements
    • SN 47.51–62 — Gaṅgānadīādisuttadvādasaka — Twelve Discourses on the Ganges River, Etc.
    • SN 47.63–72 — Tathāgatādisutta — The Realized One
    • SN 47.73–84 — Balādisutta — Hard Work, Etc.
    • SN 47.85–94 — Esanādisutta — Searches, Etc.
    • SN 47.95–104 — Uddhambhāgiyādisutta — Higher Fetters, Etc.
  • SN 48 — Indriyasaṁyuttaṁ catutthaṁ. — The Linked Discourses on the Faculties, the fourth section.
    • SN 48.1 — Suddhikasutta — Plain Version
    • SN 48.2 — Paṭhamasotāpannasutta — A Stream-Enterer (1st)
    • SN 48.3 — Dutiyasotāpannasutta — A Stream-Enterer (2nd)
    • SN 48.4 — Paṭhamaarahantasutta — A Perfected One (1st)
    • SN 48.5 — Dutiyaarahantasutta — A Perfected One (2nd)
    • SN 48.6 — Paṭhamasamaṇabrāhmaṇasutta — Ascetics and Brahmins (1st)
    • SN 48.7 — Dutiyasamaṇabrāhmaṇasutta — Ascetics and Brahmins (2nd)
    • SN 48.8 — Daṭṭhabbasutta — Should Be Seen
    • SN 48.9 — Paṭhamavibhaṅgasutta — Analysis (1st)
    • SN 48.10 — Dutiyavibhaṅgasutta — Analysis (2nd)
    • SN 48.11 — Paṭilābhasutta — Gain
    • SN 48.12 — Paṭhamasaṅkhittasutta — In Brief (1st)
    • SN 48.13 — Dutiyasaṅkhittasutta — In Brief (2nd)
    • SN 48.14 — Tatiyasaṅkhittasutta — In Brief (3rd)
    • SN 48.15 — Paṭhamavitthārasutta — In Detail (1st)
    • SN 48.16 — Dutiyavitthārasutta — In Detail (2nd)
    • SN 48.17 — Tatiyavitthārasutta — In Detail (3rd)
    • SN 48.18 — Paṭipannasutta — Practicing
    • SN 48.19 — Sampannasutta — Endowed
    • SN 48.20 — Āsavakkhayasutta — The Ending of Defilements
    • SN 48.21 — Punabbhavasutta — Future Lives
    • SN 48.22 — Jīvitindriyasutta — The Life Faculty
    • SN 48.23 — Aññindriyasutta — The Faculty of Enlightenment
    • SN 48.24 — Ekabījīsutta — A One-Seeder
    • SN 48.25 — Suddhakasutta — Plain Version
    • SN 48.26 — Sotāpannasutta — A Stream-Enterer
    • SN 48.27 — Arahantasutta — A Perfected One
    • SN 48.28 — Sambuddhasutta — Awakened
    • SN 48.29 — Paṭhamasamaṇabrāhmaṇasutta — Ascetics and Brahmins (1st)
    • SN 48.30 — Dutiyasamaṇabrāhmaṇasutta — Ascetics and Brahmins (2nd)
    • SN 48.31 — Suddhikasutta — Plain Version
    • SN 48.32 — Sotāpannasutta — A Stream-Enterer
    • SN 48.33 — Arahantasutta — A Perfected One
    • SN 48.34 — Paṭhamasamaṇabrāhmaṇasutta — Ascetics and Brahmins (1st)
    • SN 48.35 — Dutiyasamaṇabrāhmaṇasutta — Ascetics and Brahmins (2nd)
    • SN 48.36 — Paṭhamavibhaṅgasutta — Analysis (1st)
    • SN 48.37 — Dutiyavibhaṅgasutta — Analysis (2nd)
    • SN 48.38 — Tatiyavibhaṅgasutta — Analysis (3rd)
    • SN 48.39 — Kaṭṭhopamasutta — The Simile of the Fire Sticks
    • SN 48.40 — Uppaṭipāṭikasutta — Irregular Order
    • SN 48.41 — Jarādhammasutta — Old Age
    • SN 48.42 — Uṇṇābhabrāhmaṇasutta — The Brahmin Uṇṇābha
    • SN 48.43 — Sāketasutta — At Sāketa
    • SN 48.44 — Pubbakoṭṭhakasutta — At the Eastern Gate
    • SN 48.45 — Paṭhamapubbārāmasutta — At the Eastern Monastery (1st)
    • SN 48.46 — Dutiyapubbārāmasutta — At the Eastern Monastery (2nd)
    • SN 48.47 — Tatiyapubbārāmasutta — At the Eastern Monastery (3rd)
    • SN 48.48 — Catutthapubbārāmasutta — At the Eastern Monastery (4th)
    • SN 48.49 — Piṇḍolabhāradvājasutta — About Bhāradvāja the Alms-Gatherer
    • SN 48.50 — Āpaṇasutta — At Āpaṇa
    • SN 48.51 — Sālasutta — At Sālā
    • SN 48.52 — Mallikasutta — In the Land of the Mallas
    • SN 48.53 — Sekhasutta — A Trainee
    • SN 48.54 — Padasutta — Footprints
    • SN 48.55 — Sārasutta — Heartwood
    • SN 48.56 — Patiṭṭhitasutta — Grounded
    • SN 48.57 — Sahampatibrahmasutta — With the Divinity Sahampati
    • SN 48.58 — Sūkarakhatasutta — The Boar’s Cave
    • SN 48.59 — Paṭhamauppādasutta — Arising (1st)
    • SN 48.60 — Dutiyauppādasutta — Arising (2nd)
    • SN 48.61 — Saṁyojanasutta — Fetters
    • SN 48.62 — Anusayasutta — Tendencies
    • SN 48.63 — Pariññāsutta — Complete Understanding
    • SN 48.64 — Āsavakkhayasutta — Ending of Defilements
    • SN 48.65 — Paṭhamaphalasutta — Two Fruits
    • SN 48.66 — Dutiyaphalasutta — Seven Benefits
    • SN 48.67 — Paṭhamarukkhasutta — A Tree (1st)
    • SN 48.68 — Dutiyarukkhasutta — A Tree (2nd)
    • SN 48.69 — Tatiyarukkhasutta — A Tree (3rd)
    • SN 48.70 — Catuttharukkhasutta — A Tree (4th)
    • SN 48.71–82 — Pācīnādisutta — Slanting East, Etc.
    • SN 48.83–92 — Appamādavagga — The Chapter on Diligence
    • SN 48.93–104 — Balakaraṇīyavagga — The Chapter on Hard Work
    • SN 48.105–114 — Esanāvagga — The Chapter on Searches
    • SN 48.115–124 — Oghādisutta — Floods, etc.
    • SN 48.125–136 — Punapācīnādisutta — Another on Sloping East, Etc.
    • SN 48.137–146 — Punaappamādavagga — Another Chapter on Diligence
    • SN 48.147–158 — Punabalakaraṇīyavagga — Another Chapter on Hard Work
    • SN 48.159–168 — Punaesanāvagga — Another Chapter on Searches
    • SN 48.169–178 — punaoghādisutta — Another Series on Floods, Etc.
  • SN 49 — Sammappadhānasaṁyuttaṁ pañcamaṁ. — The Linked Discourses on the Right Efforts, the fifth section.
    • SN 49.1–12 — Pācīnādisutta — Sloping East, Etc.
    • SN 49.13–22 — Appamādavagga — Diligence
    • SN 49.23–34 — Balakaraṇīyādisutta — Hard Work, Etc.
    • SN 49.35–44 — Esanādisuttadasaka — Ten Discourses on Searches, Etc.
    • SN 49.45–54 — Oghādisutta — Floods, Etc.
  • SN 50 — Balasaṁyuttaṁ chaṭṭhaṁ. — The Linked Discourses on the Powers, the sixth section.
    • SN 50.1–12 — Balādisutta — Sloping East, Etc.
    • SN 50.13–22 — Appamādavagga — Diligence
    • SN 50.23–34 — Balakaraṇīyavagga — Hard Work
    • SN 50.35–44 — Esanāvagga — Searches
    • SN 50.45–54 — Oghādisutta — Floods, Etc.
    • SN 50.55–66 — Pācīnādisutta — Sloping East, Etc.
    • SN 50.67–76 — Punaappamādavagga — Another Chapter on Diligence
    • SN 50.77–88 — Punabalakaraṇīyavagga — Another Chapter on Hard Work
    • SN 50.89–98 — Punaesanādisutta — Another Series on Searches, Etc.
    • SN 50.99–108 — Punaoghādisutta — Another Series on Floods, Etc.
  • SN 51 — Iddhipādasaṁyuttaṁ sattamaṁ. — The Linked Discourses on the Bases of Psychic Power, the seventh section.
    • SN 51.1 — Apārasutta — From the Near Shore
    • SN 51.2 — Viraddhasutta — Missed Out
    • SN 51.3 — Ariyasutta — A Noble One
    • SN 51.4 — Nibbidāsutta — Disillusionment
    • SN 51.5 — Iddhipadesasutta — Partly
    • SN 51.6 — Samattasutta — Completely
    • SN 51.7 — Bhikkhusutta — A Mendicant
    • SN 51.8 — Buddhasutta — Awakened
    • SN 51.9 — Ñāṇasutta — Knowledge
    • SN 51.10 — Cetiyasutta — At the Cāpāla Shrine
    • SN 51.11 — Pubbasutta — Before
    • SN 51.12 — Mahapphalasutta — Very Fruitful
    • SN 51.13 — Chandasamādhisutta — Immersion Due to Enthusiasm
    • SN 51.14 — Moggallānasutta — With Moggallāna
    • SN 51.15 — Uṇṇābhabrāhmaṇasutta — The Brahmin Uṇṇābha
    • SN 51.16 — Paṭhamasamaṇabrāhmaṇasutta — Ascetics and Brahmins (1st)
    • SN 51.17 — Dutiyasamaṇabrāhmaṇasutta — Ascetics and Brahmins (2nd)
    • SN 51.18 — Bhikkhusutta — A Mendicant
    • SN 51.19 — Iddhādidesanāsutta — A Teaching on Psychic Power, Etc.
    • SN 51.20 — Vibhaṅgasutta — Analysis
    • SN 51.21 — Maggasutta — The Path
    • SN 51.22 — Ayoguḷasutta — The Iron Ball
    • SN 51.23 — Bhikkhusutta — A Mendicant
    • SN 51.24 — Suddhikasutta — Plain Version
    • SN 51.25 — Paṭhamaphalasutta — Fruits (1st)
    • SN 51.26 — Dutiyaphalasutta — Fruits (2nd)
    • SN 51.27 — Paṭhamaānandasutta — With Ānanda (1st)
    • SN 51.28 — Dutiyaānandasutta — With Ānanda (2nd)
    • SN 51.29 — Paṭhamabhikkhusutta — Several Mendicants (1st)
    • SN 51.30 — Dutiyabhikkhusutta — Several Mendicants (2nd)
    • SN 51.31 — Moggallānasutta — About Moggallāna
    • SN 51.32 — Tathāgatasutta — The Realized One
    • SN 51.33–44 — Gaṅgānadīādisutta — The Ganges River, Etc.
    • SN 51.45–54 — Appamādavagga — Diligence
    • SN 51.55–66 — Balakaraṇīyavagga — Hard Work
    • SN 51.67–76 — Esanāvagga — Searches
    • SN 51.77–86 — Oghādisutta — Floods, Etc.
  • SN 52 — Anuruddhasaṁyuttaṁ aṭṭhamaṁ. — The Linked Discourses with Anuruddha, the eighth section.
    • SN 52.1 — Paṭhamarahogatasutta — In Private (1st)
    • SN 52.2 — Dutiyarahogatasutta — In Private (2nd)
    • SN 52.3 — Sutanusutta — On the Bank of the Sutanu
    • SN 52.4 — Paṭhamakaṇḍakīsutta — At Thorny Wood (1st)
    • SN 52.5 — Dutiyakaṇḍakīsutta — At Thorny Wood (2nd)
    • SN 52.6 — Tatiyakaṇḍakīsutta — At Thorny Wood (3rd)
    • SN 52.7 — Taṇhākkhayasutta — The Ending of Craving
    • SN 52.8 — Salaḷāgārasutta — The Salaḷa Tree Hut
    • SN 52.9 — Ambapālivanasutta — In Ambapālī’s Mango Grove
    • SN 52.10 — Bāḷhagilānasutta — Gravely Ill
    • SN 52.11 — Kappasahassasutta — A Thousand Eons
    • SN 52.12 — Iddhividhasutta — Psychic Powers
    • SN 52.13 — Dibbasotasutta — Clairaudience
    • SN 52.14 — Cetopariyasutta — Encompassing the Mind
    • SN 52.15 — Ṭhānasutta — Possible
    • SN 52.16 — Kammasamādānasutta — The Results of Deeds Undertaken
    • SN 52.17 — Sabbatthagāminisutta — Where All Paths of Practice Lead
    • SN 52.18 — Nānādhātusutta — Diverse Elements
    • SN 52.19 — Nānādhimuttisutta — Diverse Beliefs
    • SN 52.20 — Indriyaparopariyattasutta — Comprehending the Faculties of Others
    • SN 52.21 — Jhānādisutta — Absorptions, Etc.
    • SN 52.22 — Pubbenivāsasutta — Past Lives
    • SN 52.23 — Dibbacakkhusutta — Clairvoyance
    • SN 52.24 — Āsavakkhayasutta — The Ending of Defilements
  • SN 53 — Jhānasaṁyuttaṁ navamaṁ. — The Linked Discourses on Absorption, the ninth section.
    • SN 53.1–12 — Jhānādisutta — Absorptions, Etc.
    • SN 53.13–22 — Appamādavagga — Diligence
    • SN 53.23–34 — Balakaraṇīyavagga — Hard Work
    • SN 53.35–44 — Esanāvagga — Searches
    • SN 53.45–54 — Oghādisutta — Floods, etc.
  • SN 54 — Ānāpānasaṁyuttaṁ dasamaṁ. — The Linked Discourses on Mindfulness of Breathing, the tenth section.
    • SN 54.1 — Ekadhammasutta — One Thing
    • SN 54.2 — Bojjhaṅgasutta — Awakening Factors
    • SN 54.3 — Suddhikasutta — Plain Version
    • SN 54.4 — Paṭhamaphalasutta — Fruits (1st)
    • SN 54.5 — Dutiyaphalasutta — Fruits (2nd)
    • SN 54.6 — Ariṭṭhasutta — With Ariṭṭha
    • SN 54.7 — Mahākappinasutta — About Mahākappina
    • SN 54.8 — Padīpopamasutta — The Simile of the Lamp
    • SN 54.9 — Vesālīsutta — At Vesālī
    • SN 54.10 — Kimilasutta — With Kimbila
    • SN 54.11 — Icchānaṅgalasutta — Icchānaṅgala
    • SN 54.12 — Kaṅkheyyasutta — In Doubt
    • SN 54.13 — Paṭhamaānandasutta — With Ānanda (1st)
    • SN 54.14 — Dutiyaānandasutta — With Ānanda (2nd)
    • SN 54.15 — Paṭhamabhikkhusutta — Several Mendicants (1st)
    • SN 54.16 — Dutiyabhikkhusutta — Several Mendicants (2nd)
    • SN 54.17 — Saṁyojanappahānasutta — Giving Up the Fetters
    • SN 54.18 — Anusayasamugghātasutta — Uprooting the Tendencies
    • SN 54.19 — Addhānapariññāsutta — Completely Understanding the Course of Time
    • SN 54.20 — Āsavakkhayasutta — The Ending of Defilements
  • SN 55 — Sotāpattisaṁyuttaṁ ekādasamaṁ. — The Linked Discourses on Stream-Entry, the eleventh section.
    • SN 55.1 — Cakkavattirājasutta — A Wheel-Turning Monarch
    • SN 55.2 — Brahmacariyogadhasutta — The Objective of the Spiritual Life
    • SN 55.3 — Dīghāvuupāsakasutta — With Dīghāvu
    • SN 55.4 — Paṭhamasāriputtasutta — With Sāriputta (1st)
    • SN 55.5 — Dutiyasāriputtasutta — With Sāriputta (2nd)
    • SN 55.6 — Thapatisutta — The Chamberlains
    • SN 55.7 — Veḷudvāreyyasutta — The People of Bamboo Gate
    • SN 55.8 — Paṭhamagiñjakāvasathasutta — In the Brick Hall (1st)
    • SN 55.9 — Dutiyagiñjakāvasathasutta — At the Brick Hall (2nd)
    • SN 55.10 — Tatiyagiñjakāvasathasutta — At the Brick Hall (3rd)
    • SN 55.11 — Sahassabhikkhunisaṅghasutta — A Saṅgha of a Thousand Nuns
    • SN 55.12 — Brāhmaṇasutta — The Brahmins
    • SN 55.13 — Ānandattherasutta — With the Senior Monk Ānanda
    • SN 55.14 — Duggatibhayasutta — Fear of the Bad Place
    • SN 55.15 — Duggativinipātabhayasutta — Fear of the Bad Place, the Underworld
    • SN 55.16 — Paṭhamamittāmaccasutta — Friends and Colleagues (1st)
    • SN 55.17 — Dutiyamittāmaccasutta — Friends and Colleagues (2nd)
    • SN 55.18 — Paṭhamadevacārikasutta — A Visit to the Gods (1st)
    • SN 55.19 — Dutiyadevacārikasutta — A Visit to the Gods (2nd)
    • SN 55.20 — Tatiyadevacārikasutta — A Visit to the Gods (3rd)
    • SN 55.21 — Paṭhamamahānāmasutta — With Mahānāma (1st)
    • SN 55.22 — Dutiyamahānāmasutta — With Mahānāma (2nd)
    • SN 55.23 — Godhasakkasutta — With Godhā the Sakyan
    • SN 55.24 — Paṭhamasaraṇānisakkasutta — About Sarakāni (1st)
    • SN 55.25 — Dutiyasaraṇānisakkasutta — About Sarakāni the Sakyan (2nd)
    • SN 55.26 — Paṭhamaanāthapiṇḍikasutta — With Anāthapiṇḍika (1st)
    • SN 55.27 — Dutiyaanāthapiṇḍikasutta — With Anāthapiṇḍika (2nd)
    • SN 55.28 — Paṭhamabhayaverūpasantasutta — Fears and Enmities (1st)
    • SN 55.29 — Dutiyabhayaverūpasantasutta — Fears and Enmities (2nd)
    • SN 55.30 — Nandakalicchavisutta — With Nandaka the Licchavi
    • SN 55.31 — Paṭhamapuññābhisandasutta — Overflowing Merit (1st)
    • SN 55.32 — Dutiyapuññābhisandasutta — Overflowing Merit (2nd)
    • SN 55.33 — Tatiyapuññābhisandasutta — Overflowing Merit (3rd)
    • SN 55.34 — Paṭhamadevapadasutta — Footprints of the Gods (1st)
    • SN 55.35 — Dutiyadevapadasutta — Footprints of the Gods (2nd)
    • SN 55.36 — Devasabhāgatasutta — In Common With the Gods
    • SN 55.37 — Mahānāmasutta — With Mahānāma
    • SN 55.38 — Vassasutta — Rain
    • SN 55.39 — Kāḷigodhasutta — With Kāḷigodhā
    • SN 55.40 — Nandiyasakkasutta — Nandiya the Sakyan
    • SN 55.41 — Paṭhamaabhisandasutta — Overflowing Merit (1st)
    • SN 55.42 — Dutiyaabhisandasutta — Overflowing Merit (2nd)
    • SN 55.43 — Tatiyaabhisandasutta — Overflowing Merit (3rd)
    • SN 55.44 — Paṭhamamahaddhanasutta — Rich (1st)
    • SN 55.45 — Dutiyamahaddhanasutta — Rich (2nd)
    • SN 55.46 — Suddhakasutta — Plain Version
    • SN 55.47 — Nandiyasutta — With Nandiya
    • SN 55.48 — Bhaddiyasutta — With Bhaddiya
    • SN 55.49 — Mahānāmasutta — With Mahānāma
    • SN 55.50 — Aṅgasutta — Factors
    • SN 55.51 — Sagāthakasutta — With Verses
    • SN 55.52 — Vassaṁvutthasutta — One Who Completed the Rains
    • SN 55.53 — Dhammadinnasutta — With Dhammadinna
    • SN 55.54 — Gilānasutta — Sick
    • SN 55.55 — Sotāpattiphalasutta — The Fruit of Stream-Entry
    • SN 55.56 — Sakadāgāmiphalasutta — The Fruit of Once-Return
    • SN 55.57 — Anāgāmiphalasutta — The Fruit of Non-Return
    • SN 55.58 — Arahattaphalasutta — The Fruit of Perfection
    • SN 55.59 — Paññāpaṭilābhasutta — The Getting of Wisdom
    • SN 55.60 — Paññāvuddhisutta — The Growth of Wisdom
    • SN 55.61 — Paññāvepullasutta — The Increase of Wisdom
    • SN 55.62 — Mahāpaññāsutta — Great Wisdom
    • SN 55.63 — Puthupaññāsutta — Widespread Wisdom
    • SN 55.64 — Vipulapaññāsutta — Abundant Wisdom
    • SN 55.65 — Gambhīrapaññāsutta — Deep Wisdom
    • SN 55.66 — Appamattapaññāsutta — Extraordinary Wisdom
    • SN 55.67 — Bhūripaññāsutta — Vast Wisdom
    • SN 55.68 — Paññābāhullasutta — Much Wisdom
    • SN 55.69 — Sīghapaññāsutta — Fast Wisdom
    • SN 55.70 — Lahupaññāsutta — Light Wisdom
    • SN 55.71 — Hāsapaññāsutta — Laughing Wisdom
    • SN 55.72 — Javanapaññāsutta — Swift Wisdom
    • SN 55.73 — Tikkhapaññāsutta — Sharp Wisdom
    • SN 55.74 — Nibbedhikapaññāsutta — Penetrating Wisdom
  • SN 56 — Saccasaṁyuttaṁ dvādasamaṁ. — The Linked Discourses on the Truths, the twelfth section.
    • SN 56.1 — Samādhisutta — Immersion
    • SN 56.2 — Paṭisallānasutta — Retreat
    • SN 56.3 — Paṭhamakulaputtasutta — A Gentleman (1st)
    • SN 56.4 — Dutiyakulaputtasutta — A Gentleman (2nd)
    • SN 56.5 — Paṭhamasamaṇabrāhmaṇasutta — Ascetics and Brahmins (1st)
    • SN 56.6 — Dutiyasamaṇabrāhmaṇasutta — Ascetics and Brahmins (2nd)
    • SN 56.7 — Vitakkasutta — Thoughts
    • SN 56.8 — Cintasutta — Thought
    • SN 56.9 — Viggāhikakathāsutta — Arguments
    • SN 56.10 — Tiracchānakathāsutta — Low Talk
    • SN 56.11 — Dhammacakkappavattanasutta — Rolling Forth the Wheel of Dhamma
    • SN 56.12 — Tathāgatasutta — The Realized Ones
    • SN 56.13 — Khandhasutta — Aggregates
    • SN 56.14 — Ajjhattikāyatanasutta — Interior Sense Fields
    • SN 56.15 — Paṭhamadhāraṇasutta — Remembering (1st)
    • SN 56.16 — Dutiyadhāraṇasutta — Remembering (2nd)
    • SN 56.17 — Avijjāsutta — Ignorance
    • SN 56.18 — Vijjāsutta — Knowledge
    • SN 56.19 — Saṅkāsanasutta — Expressions
    • SN 56.20 — Tathasutta — Real
    • SN 56.21 — Paṭhamakoṭigāmasutta — At the Village of Koṭi (1st)
    • SN 56.22 — Dutiyakoṭigāmasutta — At the Village of Koṭi (2nd)
    • SN 56.23 — Sammāsambuddhasutta — The Fully Awakened Buddha
    • SN 56.24 — Arahantasutta — The Perfected Ones
    • SN 56.25 — Āsavakkhayasutta — The Ending of Defilements
    • SN 56.26 — Mittasutta — Friends
    • SN 56.27 — Tathasutta — Real
    • SN 56.28 — Lokasutta — The World
    • SN 56.29 — Pariññeyyasutta — Should Be Completely Understood
    • SN 56.30 — Gavampatisutta — With Gavampati
    • SN 56.31 — Sīsapāvanasutta — In a Rosewood Forest
    • SN 56.32 — Khadirapattasutta — Acacia Leaves
    • SN 56.33 — Daṇḍasutta — A Stick
    • SN 56.34 — Celasutta — Clothes
    • SN 56.35 — Sattisatasutta — A Hundred Spears
    • SN 56.36 — Pāṇasutta — Living Creatures
    • SN 56.37 — Paṭhamasūriyasutta — The Simile of the Sun (1st)
    • SN 56.38 — Dutiyasūriyasutta — The Simile of the Sun (2nd)
    • SN 56.39 — Indakhīlasutta — Indra’s pillar
    • SN 56.40 — Vādatthikasutta — Looking For a Debate
    • SN 56.41 — Lokacintāsutta — Speculation About the World
    • SN 56.42 — Papātasutta — A Cliff
    • SN 56.43 — Mahāpariḷāhasutta — The Great Scorching
    • SN 56.44 — Kūṭāgārasutta — A Bungalow
    • SN 56.45 — Vālasutta — Splitting Hairs
    • SN 56.46 — Andhakārasutta — Darkness
    • SN 56.47 — Paṭhamachiggaḷayugasutta — A Yoke With a Hole (1st)
    • SN 56.48 — Dutiyachiggaḷayugasutta — A Yoke With a Hole (2nd)
    • SN 56.49 — Paṭhamasinerupabbatarājasutta — Sineru, King of Mountains (1st)
    • SN 56.50 — Dutiyasinerupabbatarājasutta — Sineru, King of Mountains (2nd)
    • SN 56.51 — Nakhasikhāsutta — A Fingernail
    • SN 56.52 — Pokkharaṇīsutta — A Lotus Pond
    • SN 56.53 — Paṭhamasambhejjasutta — Where the Waters Join Together (1st)
    • SN 56.54 — Dutiyasambhejjasutta — Where the Waters Join Together (2nd)
    • SN 56.55 — Paṭhamamahāpathavīsutta — The Earth (1st)
    • SN 56.56 — Dutiyamahāpathavīsutta — The Earth (2nd)
    • SN 56.57 — Paṭhamamahāsamuddasutta — The Ocean (1st)
    • SN 56.58 — Dutiyamahāsamuddasutta — The Ocean (2nd)
    • SN 56.59 — Paṭhamapabbatūpamasutta — A Mountain (1st)
    • SN 56.60 — Dutiyapabbatūpamasutta — A Mountain (2nd)
    • SN 56.61 — Aññatrasutta — Not Human
    • SN 56.62 — Paccantasutta — In the Borderlands
    • SN 56.63 — Paññāsutta — Wisdom
    • SN 56.64 — Surāmerayasutta — Beer and Wine
    • SN 56.65 — Odakasutta — Born in Water
    • SN 56.66 — Matteyyasutta — Respect Mother
    • SN 56.67 — Petteyyasutta — Respect Father
    • SN 56.68 — Sāmaññasutta — Respect Ascetics
    • SN 56.69 — Brahmaññasutta — Respect Brahmins
    • SN 56.70 — Pacāyikasutta — Honor the Elders
    • SN 56.71 — Pāṇātipātasutta — Killing Living Creatures
    • SN 56.72 — Adinnādānasutta — Stealing
    • SN 56.73 — Kāmesumicchācārasutta — Sexual Misconduct
    • SN 56.74 — Musāvādasutta — Lying
    • SN 56.75 — Pesuññasutta — Backbiting
    • SN 56.76 — Pharusavācāsutta — Harsh Speech
    • SN 56.77 — Samphappalāpasutta — Nonsense
    • SN 56.78 — Bījagāmasutta — Plants
    • SN 56.79 — Vikālabhojanasutta — Food at the Wrong Time
    • SN 56.80 — Gandhavilepanasutta — Fragrance and Makeup
    • SN 56.81 — Naccagītasutta — Dancing and Singing
    • SN 56.82 — Uccāsayanasutta — High Beds
    • SN 56.83 — Jātarūparajatasutta — Gold and Currency
    • SN 56.84 — Āmakadhaññasutta — Raw Grain
    • SN 56.85 — Āmakamaṁsasutta — Raw Meat
    • SN 56.86 — Kumārikasutta — Women and Girls
    • SN 56.87 — Dāsidāsasutta — Bondservants
    • SN 56.88 — Ajeḷakasutta — Goats and Sheep
    • SN 56.89 — Kukkuṭasūkarasutta — Chickens and Pigs
    • SN 56.90 — Hatthigavassasutta — Elephants and Cows
    • SN 56.91 — Khettavatthusutta — Fields and Land
    • SN 56.92 — Kayavikkayasutta — Buying and Selling
    • SN 56.93 — Dūteyyasutta — Errands
    • SN 56.94 — Tulākūṭasutta — False Weights
    • SN 56.95 — Ukkoṭanasutta — Bribery
    • SN 56.96–101 — Chedanādisutta — Mutilation, Etc.
    • SN 56.102 — Manussacutinirayasutta — Passing Away as Humans and Reborn in Hell
    • SN 56.103 — Manussacutitiracchānasutta — Passing Away as Humans and Reborn as Animals
    • SN 56.104 — Manussacutipettivisayasutta — Passing Away as Humans and Reborn as Ghosts
    • SN 56.105–107 — Manussacutidevanirayādisutta — Passing Away as Humans and Reborn as Gods
    • SN 56.108–110 — Devacutinirayādisutta — Passing Away as Gods and Reborn as Gods
    • SN 56.111–113 — Devamanussanirayādisutta — Dying as Gods and Reborn as Humans
    • SN 56.114–116 — Nirayamanussanirayādisutta — Dying in Hell and Reborn as Humans
    • SN 56.117–119 — Nirayadevanirayādisutta — Dying in Hell and Reborn as Gods
    • SN 56.120–122 — Tiracchānamanussanirayādisutta — Dying as Animals and Reborn as Humans
    • SN 56.123–125 — Tiracchānadevanirayādisutta — Dying as Animals and Reborn as Gods
    • SN 56.126–128 — Pettimanussanirayādisutta — Dying as Ghosts and Reborn as Humans
    • SN 56.129–130 — Pettidevanirayādisutta — Dying as Ghosts and Reborn as Gods
    • SN 56.131 — Pettidevapettivisayasutta — Dying as Ghosts and Reborn as Ghosts

Sagāthāvagga — The Book with Verses

SN 1 — Devatāsaṁyuttaṁ samattaṁ. — The Linked Discourses on Deities are complete.

SN 1.1 — Oghataraṇasutta — Crossing the Flood

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Good fellow, how did you cross the flood?”

“Neither standing nor swimming, respectable sir, I crossed the flood.”

“But in what way did you cross the flood neither standing nor swimming?”

“When I stood, I sank under. When I swam, I was swept away. That’s how I crossed the flood neither standing nor swimming.”

“After a long time I see
a brahmin fully quenched.
Neither standing nor swimming,
he’s crossed over clinging to the world.”

That is what that deity said, and the Teacher concurred. Then that deity, knowing that the Teacher concurred, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

SN 1.2 — Nimokkhasutta — Liberation

At Sāvatthī.

Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Good fellow, do you know the liberation, emancipation, and seclusion of sentient beings?”

“I do, good sir.”

“But how is it that you know the liberation, emancipation, and seclusion of sentient beings?”

“Due to the ending of relish for rebirth; due to the finishing of perception and consciousness; due to the cessation and stilling of feelings—that, respectable sir, is how I know the liberation, emancipation, and seclusion of sentient beings.”

SN 1.3 — Upanīyasutta — Led On

At Sāvatthī.

Standing to one side, that deity spoke this verse in the Buddha’s presence:

“This life, so very short, is led onward.
One led on to old age has no shelter.
Seeing this peril in death,
do good deeds that bring you joy.”

“This life, so very short, is led onward.
One led on to old age has no shelter.
Seeing this peril in death,
a seeker of peace would drop the world’s bait.”

SN 1.4 — Accentisutta — Time Flies

At Sāvatthī.

Standing to one side, that deity spoke this verse in the Buddha’s presence:

“Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
do good deeds that bring you joy.”

“Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
a seeker of peace would drop the world’s bait.”

SN 1.5 — Katichindasutta — Cut How Many?

At Sāvatthī.

Standing to one side, that deity spoke this verse in the Buddha’s presence:

“Cut how many? Drop how many?
Develop how many more?
When a mendicant slips how many chains
are they said to have crossed the flood?”

“Five to cut, five to drop,
and five more to develop.
When a mendicant slips five chains
they’re said to have crossed the flood.”

SN 1.6 — Jāgarasutta — Awake

At Sāvatthī.

Standing to one side, that deity spoke this verse in the Buddha’s presence:

“How many sleep among the waking?
How many wake among the sleeping?
By how many do you gather dust?
By how many are you cleansed?”

“Five sleep among the waking.
Five wake among the sleeping.
By five you gather dust.
By five you’re cleansed.”

SN 1.7 — Appaṭividitasutta — Undeciphered

At Sāvatthī.

Standing to one side, that deity spoke this verse in the Buddha’s presence:

“Those have not deciphered the teachings
may be led astray by the doctrines of others.
Asleep, they have not woken up:
it is time for them to wake!”

“Those who have well deciphered the teachings
won’t be led astray by the doctrines of others.
They have woken up, they rightly know,
smoothly they walk in the rough.”

SN 1.8 — Susammuṭṭhasutta — Very Confused

At Sāvatthī.

Standing to one side, that deity spoke this verse in the Buddha’s presence:

“Those who are very confused about the teachings
may be led astray by the doctrines of others.
Asleep, they have not woken up:
it is time for them to wake!”

“Those who are unconfused about the teachings,
won’t be led astray by the doctrines of others.
They have woken up, they rightly know,
smoothly they walk in the rough.”

SN 1.9 — Mānakāmasutta — Fond of Conceit

At Sāvatthī.

Standing to one side, that deity spoke this verse in the Buddha’s presence:

“One fond of conceit can’t be tamed,
no sage is lacking immersion.
Living negligent alone in the wilderness,
they can’t cross beyond Death’s dominion.”

“Having given up conceit, serene within oneself,
with a good heart, everywhere free;
living diligent alone in the wilderness,
they cross beyond Death’s dominion.”

SN 1.10 — Araññasutta — Wilderness

At Sāvatthī.

Standing to one side, that deity addressed the Buddha in verse:

“Living in the wilderness,
peaceful spiritual practitioners
eat just one meal a day:
so why is their complexion so clear?”

“They don’t grieve for the past,
nor do they pray for the future;
they feed on whatever comes that day,
that’s why their complexion’s so clear.

Because they pray for the future,
and grieve for the past,
fools wither away,
like a green reed mowed down.”

SN 1.11 — Nandanasutta — The Garden of Delight

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Once upon a time, mendicants, a certain deity of the company of the thirty-three was amusing themselves in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. On that occasion she spoke this verse:

‘They don’t know pleasure
who don’t see the Garden of Delight!
It’s the abode of lordly gods,
the glorious host of Thirty!’

When they had spoken, another deity replied with this verse:

‘Fool, don’t you understand
the saying of the perfected ones:
All conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their settling is such bliss.’”

SN 1.12 — Nandatisutta — Delight

At Sāvatthī.

Standing to one side, that deity spoke this verse in the Buddha’s presence:

“Children bring you delight!
Cattle also bring you delight!
For attachments are a man’s delight;
without attachments there’s no delight.”

“Children bring you sorrow.
Cattle also bring you sorrow.
For attachments are a man’s sorrow;
without attachments there are no sorrows.”

SN 1.13 — Natthiputtasamasutta — There’s Nothing Like a Child

At Sāvatthī.

Standing to one side, that deity spoke this verse in the Buddha’s presence:

“There’s no fondness like that for a child,
no wealth equal to cattle,
no light like that of the sun,
and of streams the ocean is paramount.”

“There’s no fondness like that for oneself,
no wealth equal to grain,
no light like that of wisdom,
and of streams the rain is paramount.”

SN 1.14 — Khattiyasutta — Aristocrats

“An aristocrat is the best of bipeds,
an ox is the best of quadrupeds,
a maiden is the best of wives,
and a first-born the best of sons.”

“A Buddha is the best of bipeds,
a thoroughbred, the best of quadrupeds,
a good listener is the best of wives,
and the best of sons is loyal.”

SN 1.15 — Saṇamānasutta — Resounding

“In the still of high noon,
when the birds have settled down,
the mighty forest itself resounds—
that strikes me as so scary!”

“In the still of high noon,
when the birds have settled down,
the mighty forest itself resounds—
that strikes me as so delightful!”

SN 1.16 — Niddātandīsutta — Sleepiness and Sloth

“Sleepiness, sloth, and yawning,
discontent, and grogginess after eating:
because of this the noble path
doesn’t shine for creatures here.”

“Sleepiness, sloth, and yawning,
discontent, and grogginess after eating:
when this is energetically fended off,
the noble path is purified.”

SN 1.17 — Dukkarasutta — Hard to Do

“Hard to do, hard to endure,
is the ascetic life for the inept,
for it has many narrow passes
where the fool founders.”

“How many days could an ascetic live
without controlling the mind?
They’d founder with each step,
under the sway of thoughts.

A mendicant should collect their thoughts
as a tortoise draws its limbs into its shell.
Independent, not disturbing others,
quenched: they wouldn’t blame anyone.”

SN 1.18 — Hirīsutta — Conscience

“Can a person constrained by conscience
be found in the world,
who is cognizant of blame,
like a fine horse of the whip?”

“Few are those constrained by conscience,
who live always mindful.
Having reached the end of suffering,
smoothly they walk in the rough.”

SN 1.19 — Kuṭikāsutta — Little Hut

“Don’t you have a little hut?
Don’t you have a little nest?
Don’t you have any networks?
Aren’t you free of shackles?”

“Indeed I have no little hut.
Indeed I have no little nest.
Indeed I have no networks.
Indeed I’m free from shackles.”

“What do you think I call your little hut?
What do I call your little nest?
What do I call your network?
And what do I call your shackle?”

“You call mother a little hut;
and wife a little nest.
You call children a network,
and you call my craving a shackle.”

“It’s good you have no little hut!
It’s good you have no little nest!
It’s good you have no networks!
And good that you’re free from shackles.”

SN 1.20 — Samiddhisutta — With Samiddhi

So I have heard. At one time the Buddha was staying near Rājagaha in the Hot Springs Monastery.

Then Venerable Samiddhi rose at the crack of dawn and went to the hot springs to bathe. When he had bathed and emerged from the water he stood in one robe drying his limbs.

Then, late at night, a glorious deity, lighting up the entire hot springs, went up to Samiddhi, and, standing in the air, addressed him in verse:

“Mendicant, you seek alms before you eat;
you don’t seek alms after eating.
But you should eat first, then seek alms:
don’t let the time pass you by.”

“I actually don’t know the time;
it’s hidden and unseen.
That’s why I seek alms before eating,
so that the time may not pass me by!”

Then that deity landed on the ground and said to Samiddhi, “You’ve gone forth while young, mendicant. With pristine black hair, you’re blessed with youth, in the prime of life, and you’ve never flirted with sensual pleasures. Enjoy human sensual pleasures! Don’t give up what is apparent in the present to chase after what takes effect over time.”

“I’m not, respectable sir. I’m giving up what takes effect over time to chase after what is apparent in the present. For the Buddha has said that sensual pleasures take effect over time, with much suffering and distress, and they’re all the more full of drawbacks. But this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“But in what way, mendicant, has the Buddha said that sensual pleasures take effect over time, with much suffering and distress, and they’re all the more full of drawbacks? And how is this teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

“I’m junior, respectable sir, recently gone forth, newly come to this teaching and training. I’m not able to explain this in detail. But he, that Blessed One, the perfected one, the fully awakened Buddha, is staying near Rājagaha in the Hot Springs Monastery. You should approach him and ask about this matter. And you should remember it in line with the Buddha’s answer.”

“It’s not easy for us to approach the Buddha, as he is surrounded by other illustrious deities. If you go to the Buddha and ask him about this matter, we’ll come along and listen to the teaching.”

“Yes, reverend,” Venerable Samiddhi replied. He went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added:

“Sir, if that deity spoke the truth, he’ll be close by.”

When he had spoken, that deity said to Samiddhi, “Ask, mendicant, ask! For I have arrived.”

Then the Buddha addressed the deity in verse:

“Sentient beings who perceive the communicable,
become established in the communicable.
Not understanding the communicable,
they fall under the yoke of Death.

But having fully understood the communicable,
they don’t conceive a communicator,
for they have nothing
by which they might be described.

Tell me if you understand, spirit.”

“I don’t understand the detailed meaning of the Buddha’s brief statement. Please teach me this matter so I can understand the detailed meaning.”

“If you think that ‘I’m equal,
special, or worse’, you’ll dispute about that.
Unwavering in the face of the three discriminations,
they have no thought, ‘I’m equal or special’.

Tell me if you understand, spirit.”

“I don’t understand the detailed meaning of the Buddha’s brief statement. Please teach me this matter so I can understand the detailed meaning.”

“They gave up judgment without falling into conceit;
craving for name and form was cut off right here.
They cut the ties, untroubled, with no need for hope.
Though gods and humans search for them
in this life or the next, they never find them,
not in heaven nor in any abode.

Tell me if you understand, spirit.”

“This is how I understand the detailed meaning of the Buddha’s brief statement:

You should never do anything bad
by speech or mind or body in all the world.
Having given up sensual pleasures, mindful and aware,
you shouldn’t keep doing what’s painful and pointless.”

SN 1.21 — Sattisutta — A Sword

At Sāvatthī.

Standing to one side, that deity spoke this verse in the Buddha’s presence:

“Like they’re struck by a sword,
like their head was on fire,
a mendicant, mindful, should go forth,
to give up sensual desire.”

“Like they’re struck by a sword,
like their head was on fire,
a mendicant, mindful, should go forth,
to give up substantialist view.”

SN 1.22 — Phusatisutta — Impact

“It doesn’t impact one who doesn’t impact others.
It impacts one because they impact others.
That’s why it impacts one who impacts,
who wrongs one who’s done no wrong.”

“Whoever wrongs a man who has done no wrong,
a pure man who has not a blemish,
the evil backfires on the fool,
like fine dust thrown upwind.”

SN 1.23 — Jaṭāsutta — A Tangle

“Tangled within, tangled without:
these people are tangled in tangles.
I ask you this, Gotama:
who can untangle this tangle?”

“A wise person grounded in ethics,
developing the mind and wisdom,
a keen and alert mendicant—
they can untangle this tangle.

Those in whom greed, hate, and ignorance
have faded away;
the perfected ones with defilements ended—
they have untangled the tangle.

And where name and form
cease with no residue left behind;
and impingement and perception of form:
it’s here this tangle is cut.”

SN 1.24 — Manonivāraṇasutta — Shielding the Mind

“Whatever you’ve shielded the mind from
can’t cause you suffering.
So you should shield the mind from everything,
then you’re freed from all suffering.”

“You need not shield the mind from everything,
nor has the mind gained self-control.
The mind need only be shielded
from where the bad things come.”

SN 1.25 — Arahantasutta — A Perfected One

“When a mendicant is perfected, well-versed,
with defilements ended, bearing the final body:
would they say, ‘I speak’,
or even ‘they speak to me’?”

“When a mendicant is perfected, well-versed,
with defilements ended, bearing the final body:
they would say, ‘I speak’,
and also ‘they speak to me’.
Skillful, understanding the world’s labels,
they’d use these terms as mere expressions.”

“When a mendicant is perfected, well-versed,
with defilements ended, bearing the final body:
is such a mendicant drawing close to conceit
if they’d say, ‘I speak’,
or even ‘they speak to me’?”

“Someone who has given up conceit has no ties,
the ties of conceit are all dissipated.
Though that intelligent person has passed beyond conceiving,
they’d still say, ‘I speak’,

and also ‘they speak to me’.
Skillful, understanding the world’s labels,
they’d use these terms as mere expressions.”

SN 1.26 — Pajjotasutta — Lamps

“How many lamps are there
that light up the world?
We’ve come to ask the worthy sir:
how are we to understand this?”

“There are four lamps in the world,
a fifth is not found.
The sun blazes by day,
the moon radiates at night,

while a fire illuminates both
by day and by night.
But a Buddha is the best of blazes:
this is the supreme radiance.”

SN 1.27 — Sarasutta — Streams

“From where do streams recoil?
Where does the cycle spin no more?
Where does name and form
cease with no residue left behind?”

“Where water and earth,
fire and air have no footing—

from here the streams recoil;
here the cycle spins no more;
here name and form
cease with no residue left behind.”

SN 1.28 — Mahaddhanasutta — Affluent

“The affluent and the wealthy,
even the aristocrats who rule the land,
are jealous of each other,
insatiable in sensual pleasures.

Among those of such an avid nature,
flowing along the stream of lives,
who here has given up craving?
Who in the world is not avid?”

“Having given up their home, their child, their cattle,
and all that they love, they went forth.
Having given up desire and hate,
having dispelled ignorance,
the perfected ones with defilements ended—
they in the world are not avid.”

SN 1.29 — Catucakkasutta — Four Wheels

“Four are its wheels, and nine its doors;
it’s stuffed full, bound with greed,
and born from a bog.
Great hero, how will I keep going?”

“Having cut the strap and harness—
the wicked desire and greed—
and having plucked out craving, root and all:
that’s how you will keep going.”

SN 1.30 — Eṇijaṅghasutta — Antelope Calves

“O hero so lean, with antelope calves,
not greedy, eating little,
a giant, wandering alone like a lion,
you’re not concerned for sensual pleasures.
We’ve come to ask a question:
How is one released from all suffering?”

“The world has five kinds of sensual stimulation,
and the mind is said to be the sixth.
When you’ve discarded desire for these,
you’re released from all suffering.”

SN 1.31 — Sabbhisutta — Virtuous

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then, late at night, several glorious deities of the host of a hundred felicities, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity spoke this verse in the Buddha’s presence:

“Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
things get better, not worse.”

Then another deity spoke this verse in the Buddha’s presence:

“Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
wisdom is gained—but not from anyone else.”

Then another deity spoke this verse in the Buddha’s presence:

“Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you grieve not among the grieving.”

Then another deity spoke this verse in the Buddha’s presence:

“Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you shine among your relatives.”

Then another deity spoke this verse in the Buddha’s presence:

“Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
sentient beings go to a good place.”

Then another deity spoke this verse in the Buddha’s presence:

“Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
sentient beings live happily.”

Then another deity said to the Buddha, “Sir, who has spoken well?”

“You’ve all spoken well in your own way. However, listen to me also:

Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you’re released from all suffering.”

That is what the Buddha said. Delighted, those deities bowed and respectfully circled the Buddha, keeping him on their right, before vanishing right there.

SN 1.32 — Maccharisutta — Stinginess

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then, late at night, several glorious deities of the host of a hundred felicities, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity spoke this verse in the Buddha’s presence:

“Because of stinginess and negligence
a gift is not given.
Wanting merit,
a smart person would give.”

Then another deity recited these verses in the Buddha’s presence:

“When a miser fails to give because of fear,
the very thing they’re afraid of comes to pass.
The hunger and thirst
that a miser fears
hurt the fool
in this world and the next.

So you should dispel stinginess,
overcoming that stain, and give a gift.
The good deeds of sentient beings
support them in the next world.”

Then another deity recited these verses in the Buddha’s presence:

“Among the dead they do not die,
those who, like fellow travelers on the road,
are happy to provide, though they have but little.
This is an ancient teaching.

Some who have little are happy to provide,
while some who have much don’t wish to give.
An offering given from little
is multiplied a thousand times.”

Then another deity recited these verses in the Buddha’s presence:

“Giving what’s hard to give,
doing what’s hard to do;
the wicked don’t act like this,
for the teaching of the good is hard to follow.

That’s why the virtuous and the wicked
have different destinations after here.
The wicked go to hell,
while the virtuous are bound for heaven.”

Then another deity said to the Buddha, “Sir, who has spoken well?”

“You’ve all spoken well in your own way. However, listen to me also:

A hundred thousand people making a thousand sacrifices
isn’t worth a fraction of that sort,
who lives rightly, wandering for gleanings,
or one who supports their partner with what little they have.”

Then another deity addressed the Buddha in verse:

“Why doesn’t that sacrifice of theirs, so abundant and magnificent,
equal the value of a moral person’s gift?
How is it that a hundred thousand people making a thousand sacrifices
isn’t worth a fraction of what’s offered by that sort?”

“Some give based on immorality—
after slaying, killing, and tormenting.
Such an offering—tearful, violent—
in no way equals the value of a moral person’s gift.

That’s how it is that a hundred thousand people making a thousand sacrifices
isn’t worth a fraction of what’s offered by that sort.”

SN 1.33 — Sādhusutta — Good

At Sāvatthī.

Then, late at night, several glorious deities of the host of a hundred felicities, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, good fellow, is giving!
Because of stinginess and negligence
a gift is not given.
Wanting merit,
a smart person would give.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, good fellow, is giving!
Even when one has little, giving is good.

Some who have little are happy to provide,
while some who have much don’t wish to give.
An offering given from little
is multiplied a thousand times.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, good fellow, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
Giving and warfare are similar, they say,
for even a few of the good may conquer the many.
If a faithful person gives even a little,
it still brings them happiness in the hereafter.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, good fellow, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.

A personage who gives legitimate wealth,
earned by his efforts and initiative,
has passed over Yama’s Vetaraṇī River;
that mortal arrives at celestial fields.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, good fellow, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.
And it’s also good to give intelligently.

The Holy One praises giving intelligently
to those worthy of offerings here in the world of the living.
What’s given to these is very fruitful,
like seeds sown in a fertile field.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, good fellow, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.
And it’s also good to give intelligently.
And it’s also good to be restrained when it comes to living creatures.

One who lives without harming any living being
does no bad because of others’ blame.
Were that the case they praise the coward, not the brave;
for the virtuous do no bad out of fear.”

Then another deity said to the Buddha, “Sir, who has spoken well?”

“You’ve all spoken well in your own way. However, listen to me also:

A gift of faith is praised in many ways,
but a passage of teaching is better than giving,
for the virtuous, in days old and older still,
even attained extinction with wisdom.”

SN 1.34 — Nasantisutta — There Are None

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then, late at night, several glorious deities of the host of a hundred felicities, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity spoke this verse in the Buddha’s presence:

“Among mankind there are no sensual pleasures that are permanent.
Here there are sensuous things, bound to which,
drunk on which, there’s no coming back.
That person doesn’t return from Death’s dominion.”

“Gloom is born of desire; suffering is born of desire; when desire is removed, gloom is removed; when gloom is removed, suffering is removed.”

“The world’s pretty things aren’t sensual pleasures.
Greedy intention is a person’s sensual pleasure.
The world’s pretty things stay just as they are,
but the attentive remove desire for them.

Give up anger, get rid of conceit,
and get past all the fetters.
Sufferings don’t torment the one who has nothing,
not clinging to name and form.

They gave up judgment without falling into conceit;
craving for name and form was cut off right here.
They cut the ties, untroubled, with no need for hope.
Though gods and humans search for them
in this life or the next, they never find them,
not in heaven nor in any abode.”

“If neither gods nor humans see one freed in this way,”
said Venerable Mogharāja,
“in this life or the next,
are those who revere that supreme man,
who lives for the good of mankind, also worthy of praise?”

“The mendicants who revere one freed in this way,”
said the Buddha,
“are also worthy of praise, Mogharāja.
Having understood the teaching and given up doubt,
those mendicants slip their chains.”

SN 1.35 — Ujjhānasaññisutta — Fault-Finding Deities

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then, late at night, several glorious deities of the host of the fault-finders, lighting up the entire Jeta’s Grove, went up to the Buddha, and stood in the air. Standing in the air, one deity spoke this verse in the Buddha’s presence:

“Someone who pretends
to be other than they really are,
is like a cheating gambler
who enjoys what was gained by theft.

You should only say what you would do;
you shouldn’t say what you wouldn’t do.
The wise will recognize
one who talks without doing.”

“Not just by speaking,
nor solely by listening,
are you able to progress
on this hard path,
by which the attentive practicing absorption
are released from Māra’s bonds.

The attentive certainly don’t act like that,
for they understand the way of the world.
The attentive are quenched by understanding,
they’ve crossed over clinging to the world.”

Then those deities landed on the ground, bowed with their heads to the Buddha’s feet and said, “We made a mistake, sir. It was foolish, stupid, and unskillful of us to presume to attack the Buddha! Please, sir, accept our mistake for what it is, so we will restrain ourselves in future.”

At that, the Buddha smiled.

Then those deities, becoming even more fault-finding, flew up in the air. One deity spoke this verse in the Buddha’s presence:

“If you don’t give your pardon
when a mistake is confessed,
with hidden anger and heavy hate,
you’re stuck in your enmity.”

“Suppose no mistake were found,
and no one here had gone astray:
if enmities were not settled,
how could that be skillful?”

“Who makes no mistakes?
Who doesn’t go astray?
Who doesn’t fall into confusion?
Who is attentive, ever mindful?”

“The Realized One, the Buddha,
sympathetic for all beings:
that’s who makes no mistakes,
and that’s who doesn’t go astray.
He doesn’t fall into confusion,
for he’s attentive, ever mindful.

If you don’t give your pardon
when a mistake is confessed,
with hidden anger and heavy hate,
you’re stuck in your enmity.
I don’t approve of such enmity,
and so I pardon your mistake.”

SN 1.36 — Saddhāsutta — Faith

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then, late at night, several glorious deities of the host of a hundred felicities, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity spoke this verse in the Buddha’s presence:

“Faith is a person’s partner.
If faithlessness doesn’t linger,
fame and renown are theirs,
and when they discard this corpse they go to heaven.”

Then another deity recited these verses in the Buddha’s presence:

“Give up anger, get rid of conceit,
and get past all the fetters.
Chains don’t torment one who has nothing,
not clinging to name and form.”

“Fools and simpletons
devote themselves to negligence.
But the wise protect diligence
as their best treasure.

Don’t devote yourself to negligence,
or delight in erotic intimacy.
For if you’re diligent and practice absorption,
you’ll attain ultimate happiness.”

SN 1.37 — Samayasutta — The Congregation

So I have heard. At one time the Buddha was staying in the land of the Sakyans, in the Great Wood near Kapilavatthu, together with a large Saṅgha of five hundred mendicants, all of whom were perfected ones. And most of the deities from ten solar systems had gathered to see the Buddha and the Saṅgha of mendicants.

Then four deities of the pure abodes, aware of what was happening, thought: “Why don’t we go to the Buddha and each recite a verse in his presence?”

Then, as easily as a strong person would extend or contract their arm, they vanished from the Pure Abodes and reappeared in front of the Buddha. They bowed to the Buddha and stood to one side. Standing to one side, one deity spoke this verse in the Buddha’s presence:

“There’s a great congregation in the woods,
where heavenly hosts have assembled.
We’ve come to this righteous congregation
to see the invincible Saṅgha!”

Then another deity spoke this verse in the Buddha’s presence:

“The mendicants there are immersed in samādhi,
they’ve straightened their own minds.
Like a charioteer holding the reins,
the astute ones protect their senses.”

Then another deity spoke this verse in the Buddha’s presence:

“They snapped the post and snapped the cross-bar,
unstirred, they tore out Indra’s pillar.
They live pure and immaculate,
the young giants tamed by the Clear-eyed One.”

Then another deity spoke this verse in the Buddha’s presence:

“Anyone who has gone to the Buddha for refuge
won’t go to a plane of loss.
After giving up this human body,
they swell the heavenly host.”

SN 1.38 — Sakalikasutta — A Splinter

So I have heard. At one time the Buddha was staying near Rājagaha in the Maddakucchi deer park.

Now at that time the Buddha’s foot had been cut by a wooden splinter. The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable. But he endured unbothered, with mindfulness and situational awareness. And then he spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.

Then, late at night, seven hundred glorious deities of the host of a hundred felicities, lighting up the entire Maddakucchi, went up to the Buddha, bowed, and stood to one side.

Standing to one side, one deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such an elephant, sir! And as an elephant, he endures painful physical feelings that have come up—sharp, severe, acute, unpleasant, and disagreeable—unbothered, with mindfulness and situational awareness.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such a lion, sir! And as a lion, he endures painful physical feelings … unbothered.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such a thoroughbred, sir! And as a thoroughbred, he endures painful physical feelings … unbothered.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such a boss bull, sir! And as a boss bull, he endures painful physical feelings … unbothered.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such a behemoth, sir! And as a behemoth, he endures painful physical feelings … unbothered.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is truly tamed, sir! And as someone tamed, he endures painful physical feelings … unbothered.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “See, his immersion is so well developed, and his mind is so well freed—not leaning forward or pulling back, and not held in place by forceful suppression. If anyone imagines that they can overcome such an elephant of a man, a lion of a man, a thoroughbred of a man, a boss bull of a man, a behemoth of a man, a tamed man—what is that but a failure to see?”

“Learned in the five branches of Vedic lore,
brahmins practice fervent mortification for a full century.
But their minds are not properly freed,
for those of base character don’t cross to the far shore.

Seized by craving, attached to precept and observance,
they practice rough and fervent mortification for a hundred years.
But their minds are not properly freed,
for those of base character don’t go to the far shore.

Someone who’s fond of conceit can’t be tamed,
and someone without immersion can’t be a sage.
Living negligent alone in the wilderness,
they can’t cross beyond Death’s dominion.”

“Having given up conceit, serene within oneself,
with a good heart, everywhere free;
living diligent alone in the wilderness,
they cross beyond Death’s dominion.”

SN 1.39 — Paṭhamapajjunnadhītusutta — With Pajjunna’s Daughter (1st)

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then, late at night, the glorious Kokanadā, Pajjunna’s daughter, lighting up the entire Great Wood, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

“Staying in the woods of Vesālī
is the Buddha, best of creation.
Kokanadā am I who worships him,
Kokanadā, Pajjuna’s daughter.

Previously I had only heard
the teaching realized by the Clear-eyed One.
But now I know it as a witness
while the sage, the Holy One teaches.

There are simpletons who go about
denouncing the teaching of the noble ones.
They fall into the terrible Hell of Screams
where they suffer long.

There are those who have found acceptance and peace
in the teaching of the noble ones.
After giving up this human body,
they swell the heavenly host.”

SN 1.40 — Dutiyapajjunnadhītusuttaṁ — With Pajjunna’s Daughter (2nd)

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then, late at night, the glorious Kokanadā the Younger, Pajjunna’s daughter, lighting up the entire Great Wood, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

“She came here, beautiful as a flash of lightning,
Kokanadā, Pajjunna’s daughter.
Revering the Buddha and the teaching,
she spoke these verses full of meaning.

The teaching is such that
I could analyze it in many different ways.
However, I will state the meaning in brief
as far as I have learned it by heart.

You should never do anything bad
by speech or mind or body in all the world.
Having given up sensual pleasures, mindful and aware,
you shouldn’t keep doing what’s painful and pointless.”

SN 1.41 — Ādittasutta — On Fire

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

“When your house is on fire,
you rescue the pot
that’s useful,
not the one that’s burnt.

And as the world is on fire
with old age and death,
you should rescue by giving,
for what’s given is rescued.

What’s given has happiness as its fruit,
but not what isn’t given.
Bandits take it, or rulers,
it’s consumed by fire, or lost.

Then in the end this corpse is cast off,
along with all your possessions.
Knowing this, an intelligent person
would enjoy what they have and also give it away.
After giving and using according to their means,
blameless, they go to a heavenly place.”

SN 1.42 — Kiṁdadasutta — Giving What?

“Giving what do you give strength?
Giving what do you give beauty?
Giving what do you give happiness?
Giving what do you give vision?
And who is the giver of all?
Please answer my question.”

“Giving food you give strength.
Giving clothes you give beauty.
Giving a vehicle you give happiness.
Giving a lamp you give vision.

And the giver of all
is the one who gives monastic quarters.
But one who teaches the Dhamma
gives the gift of freedom from death.”

SN 1.43 — Annasutta — Food

“Both gods and humans
enjoy their food.
So what’s the name of the spirit
who doesn’t enjoy food?”

“Those who give with faith
and a clear and confident heart,
partake of food
in this world and the next.

So you should dispel stinginess,
overcoming that stain, and give a gift.
The good deeds of sentient beings
support them in the next world.”

SN 1.44 — Ekamūlasutta — One Root

“One the root, two the loops,
three the stains, five the spreads,
and the ocean, the twelfth whirlpool:
such is the abyss crossed by the seer.”

SN 1.45 — Anomasutta — Peerless

“Behold him of peerless name who sees the subtle meaning,
giver of wisdom, unattached to the realm of sensuality:
the all-knower, so very intelligent,
the great seer treading the noble road.”

SN 1.46 — Accharāsutta — Nymphs

“It’s resounding with a group of nymphs,
but haunted by a gang of goblins!
This grove is called ‘Deluding’.
How will I keep going?”

“That path is called ‘the direct way’,
and it’s headed for the place called ‘fearless’.
The chariot is called ‘unswerving’,
fitted with wheels of the teaching.

Conscience is its bench-back,
mindfulness its upholstery.
I say the teaching is the driver,
with right view running out in front.

Any woman or man
who has such a vehicle,
by means of this vehicle
has drawn near to extinguishment.”

SN 1.47 — Vanaropasutta — Planters

“Whose merit always grows
by day and by night?
What people—firm in principle, accomplished in conduct—
are going to heaven?”

“Planters of parks or groves,
those who build a bridge,
a drinking place and well,
and those who give monastic quarters.

Their merit always grows
by day and by night.
Those people—firm in principle, accomplished in conduct—
are going to heaven.”

SN 1.48 — Jetavanasutta — Jeta’s Grove

“This is indeed that Jeta’s Grove,
frequented by the Saṅgha of seers,
where the King of Dhamma stayed:
it brings me joy!

Deeds, knowledge, and principle;
ethical conduct, an excellent livelihood;
by these are mortals purified,
not by clan or wealth.

That’s why an astute person,
seeing what’s good for themselves,
would examine the teaching rationally,
that’s how they become purified in that.

Sāriputta is full of wisdom,
ethics, and peace.
Even a mendicant who has crossed over
might at best equal him.”

SN 1.49 — Maccharisutta — Stingy

“Those folk in the world who are stingy,
miserly and abusive,
setting up obstacles
for others who give.

What kind of result do they reap?
What kind of future life?
We’ve come to ask the worthy sir:
how are we to understand this?”

“Those folk in the world who are stingy,
miserly and abusive,
setting up obstacles
for others who give:

they’re reborn in hell,
the animal realm, or Yama’s world.
If they return to the human state,
they’re born in a poor family,

where clothes, food, pleasure, and play
are hard to find.
They don’t even get
what they hope for from others.
This is the result in the present life,
and in the next, a bad destination.”

“We understand what you’re saying,
and ask another question, Gotama.
What about those who’ve gained the human state,
who are bountiful and rid of stinginess,

confident in the Buddha and the teaching,
with keen respect for the Saṅgha?
What kind of result do they reap?
What kind of future life?
We’ve come to ask the worthy sir:
how are we to understand this?”

“Those who’ve gained the human state
who are bountiful and rid of stinginess,
confident in the Buddha and the teaching,
with keen respect for the Saṅgha:
they illuminate the heavens
wherever they’re reborn.

If they return to the human state,
they’re reborn in a rich family,
where clothes, food, pleasure, and play
are easy to find.

They rejoice like those
who control the possessions of others.
This is the result in the present life,
and in the next, a good destination.”

SN 1.50 — Ghaṭīkārasutta — With Ghaṭīkāra

“Seven mendicants reborn in Aviha
have been freed.
With the complete ending of greed and hate,
they’ve crossed over clinging to the world.”

“Who are those who’ve crossed the bog,
Death’s dominion so hard to pass?
Who, after leaving behind the human body,
have risen above celestial yokes?”

“Upaka and Palagaṇḍa,
and Pukkusāti, these three;
Bhaddiya and Bhaddadeva,
and Bāhudanti and Piṅgiya.
They, after leaving behind the human body,
have risen above celestial yokes.”

“You speak well of them,
who have let go the snares of Māra.
Whose teaching did they understand
to cut the bonds of rebirth?”

“None other than the Blessed One!
None other than your instruction!
It was your teaching that they understood
to cut the bonds of rebirth.

Where name and form
cease with no residue left behind;
understanding this teaching,
they cut the bonds of rebirth.”

“The words you say are deep,
hard to understand, so very hard to wake up to.
Whose teaching did you understand
that you can say such things?”

“In the past I was a potter
in Vebhaliṅga named Ghaṭīkāra.
I took care of my parents
as a lay follower of Buddha Kassapa.

I refrained from sexual intercourse,
I was chaste, spiritual.
We lived in the same village;
in the past I was your comrade.

I am the one who understands
that these seven mendicants have been freed.
With the complete ending of greed and hate,
they’ve crossed over clinging to the world.”

“That’s exactly how it was,
just as you say, Bhaggava.
In the past you were a potter
in Vebhaliṅga named Ghaṭīkāra.
You took care of your parents
as a lay follower of Buddha Kassapa.

You refrained from sexual intercourse,
you were chaste, spiritual.
We lived in the same village;
in the past you were my comrade.”

That’s how it was
when those friends of old met again.
Both of them were evolved,
bearing their final body.

SN 1.51 — Jarāsutta — Old Age

“What’s still good in old age?
What’s good when grounded?
What is people’s treasure?
What’s hard for thieves to take?”

“Ethics are still good in old age.
Faith is good when grounded.
Wisdom is people’s treasure.
Merit’s hard for thieves to take.”

SN 1.52 — Ajarasāsutta — Getting Old

“What’s good because it never gets old?
What’s good when committed?
What is people’s treasure?
What can thieves never take?”

“Ethics are good because they never grow old.
Faith is good when committed.
Wisdom is people’s treasure.
Merit’s what thieves can never take.”

SN 1.53 — Mittasutta — A Friend

“Who’s your friend while journeying?
Who’s your friend at home?
Who’s your friend in time of need?
Who’s your friend in lives to come?”

“A caravan is your friend while journeying.
Mother is your friend at home.
An ally in time of need
is a friend time and again.
But the good deeds you’ve done yourself—
that’s your friend in lives to come.”

SN 1.54 — Vatthusutta — Grounds

“What is the site for human beings?
What is the best comrade here?
By what do the creatures who live off the earth
sustain their life?”

“Children are the site for human beings.
A wife is the best comrade.
The creatures who live off the earth
sustain their life by rain.”

SN 1.55 — Paṭhamajanasutta — Gives Birth (1st)

“What gives birth to a person?
What do they have that runs about?
What enters transmigration?
What’s their greatest fear?”

“Craving gives birth to a person.
Their mind is what runs about.
A sentient being enters transmigration.
Suffering is their greatest fear.”

SN 1.56 — Dutiyajanasutta — Gives Birth (2nd)

“What gives birth to a person?
What do they have that runs about?
What enters transmigration?
From what are they not free?”

“Craving gives birth to a person.
Their mind is what runs about.
A sentient being enters transmigration.
From suffering they are not free.”

SN 1.57 — Tatiyajanasutta — Gives Birth (3rd)

“What gives birth to a person?
What do they have that runs about?
What enters transmigration?
What is their destiny?”

“Craving gives birth to a person.
Their mind is what runs about.
A sentient being enters transmigration.
Deeds are their final haven.”

SN 1.58 — Uppathasutta — Deviation

“What’s declared to be a deviation?
What is ending day and night?
What’s the stain of chastity?
What’s the waterless bath?”

“Lust is declared to be a deviation.
Youth is ending day and night.
Women are the stain of chastity,
to which this generation clings.
Fervor and chastity
are the waterless bath.”

SN 1.59 — Dutiyasutta — A Partner

“What is a person’s partner?
What instructs them?
Enjoying what is a mortal
released from all suffering?”

“Faith is a person’s partner.
Wisdom instructs them.
Delighting in extinguishment a mortal
is released from all suffering.”

SN 1.60 — Kavisutta — A Poet

“What’s the source of verses?
What constitutes their phrasing?
What do verses depend upon?
What underlies verses?”

“Metre is the source of verses.
Syllables constitute their phrasing.
Verses depend on names.
A poet underlies verses.”

SN 1.61 — Nāmasutta — Name

“What overcomes everything?
What is it that nothing excels?
What is the one thing
that has everything under its sway?”

“Name overcomes everything.
Nothing excels name.
Name is the one thing
that has everything under its sway.”

SN 1.62 — Cittasutta — Mind

“What leads the world on?
What drags it around?
What is the one thing
that has everything under its sway?”

“The mind leads the world on.
The mind drags it around.
Mind is the one thing
that has everything under its sway.”

SN 1.63 — Taṇhāsutta — Craving

“What leads the world on?
What drags it around?
What is the one thing
that has everything under its sway?”

“Craving leads the world on.
Craving drags it around.
Craving is the one thing
that has everything under its sway.”

SN 1.64 — Saṁyojanasutta — Fetter

“What fetters the world?
How does it travel about?
With the giving up of what
is extinguishment spoken of?”

“Delight fetters the world.
It travels about by means of thought.
With the giving up of craving
extinguishment is spoken of.”

SN 1.65 — Bandhanasutta — Bonds

“What binds the world?
How does it travel about?
With the giving up of what
are all bonds severed?”

“Delight binds the world.
It travels about by means of thought.
With the giving up of craving
all bonds are severed.”

SN 1.66 — Attahatasutta — Beaten Down

“By what is the world beaten down?
By what is it surrounded?
What dart has laid it low?
With what is it always fuming?”

“The world is beaten down by death.
It’s surrounded by old age.
The dart of craving has laid it low.
It’s always fuming with desire.”

SN 1.67 — Uḍḍitasutta — Ensnared

“By what is the world ensnared?
By what is it surrounded?
By what is the world fastened shut?
On what is the world grounded?”

“Craving has ensnared the world.
It’s surrounded by old age.
The world is fastened shut by mortality.
The world is grounded on suffering.”

SN 1.68 — Pihitasutta — Fastened Shut

“By what is the world fastened shut?
On what is the world grounded?
By what is the world ensnared?
By what is it surrounded?”

“The world is fastened shut by mortality.
The world is grounded on suffering.
Craving has ensnared the world.
It’s surrounded by old age.”

SN 1.69 — Icchāsutta — Desire

“What is it that binds the world?
By removing what is it freed?
With the giving up of what
are all bonds severed?”

“Desire is what binds the world.
By the removing of desire it’s freed.
With the giving up of desire,
all bonds are severed.”

SN 1.70 — Lokasutta — The World

“In what has the world arisen?
With what does it get intimate?
By grasping what
is the world troubled in what?”

“The world has arisen in six.
It gets intimate with six.
Derived from the six,
the world’s troubled in six.”

SN 1.71 — Chetvāsutta — Slain

At Sāvatthī.

Standing to one side, that deity addressed the Buddha in verse:

“When what is slain do you sleep at ease?
When what is slain is there no sorrow?
What is the one thing, Gotama,
whose killing you approve?”

“When anger’s slain you sleep at ease.
When anger’s slain there is no sorrow.
Anger has a poisonous root
and a sweet tip, O deity.
The noble ones praise its killing,
for when it’s slain there is no sorrow.”

SN 1.72 — Rathasutta — A Chariot

“What is a chariot known by?
What is fire known by?
What is a nation known by?
What is a woman known by?”

“A chariot is known by a banner.
Fire is known by smoke.
A nation is known by its ruler.
A woman is known by her husband.”

SN 1.73 — Vittasutta — Wealth

“What’s a person’s best wealth?
What brings happiness when practiced well?
What’s the sweetest taste of all?
The one they say has the best life: how do they live?”

“Faith here is a person’s best wealth.
The teaching brings happiness when practiced well.
Truth is the sweetest taste of all.
The one they say has the best life lives by wisdom.”

SN 1.74 — Vuṭṭhisutta — Rain

“What’s the best of things that rise?
And what’s the finest thing to fall?
And what of the things that go forth?
And who’s the finest speaker?”

“A seed’s the best of things that rise.
Rain’s the finest thing to fall.
Cattle, of things that go forth.
And a child is the finest speaker.”

“Knowledge is best of things that rise.
Ignorance the finest thing to fall.
The Saṅgha, of things that go forth.
And the Buddha is the finest speaker.”

SN 1.75 — Bhītāsutta — Afraid

“Why are so many people here afraid,
when the path has been taught with so many dimensions?
I ask you, Gotama, whose wisdom is vast:
Standing on what need one not fear the next world?”

“When speech and mind are directed right,
and you don’t do anything bad with the body
while dwelling at home with plenty of food and drink.
Faithful, gentle, charitable, and bountiful:
one who stands on these four principles,
who stands on the teaching need not fear the next world.”

SN 1.76 — Najīratisutta — Getting Old

“What ages, what does not age?
What’s called a deviation?
What’s a roadblock for skillful qualities?
What is ending day and night?
What’s the stain of celibacy?
What’s the waterless bath?

How many holes are there in the world,
where one’s wealth leaks out?
We’ve come to ask the worthy sir:
how are we to understand this?”

“The physical form of mortals gets old,
but their name and clan don’t.
Lust is called a deviation,

and greed is a roadblock for skillful qualities.
Youth is ending day and night.
Women are the stain of chastity,
to which this generation clings.
Fervor and chastity
are the waterless bath.

There are six holes in the world,
where one’s wealth leaks out:
laziness and negligence,
lack of initiative and lack of restraint,
sleepiness and sloth.
You should completely get rid of these holes!”

SN 1.77 — Issariyasutta — Authority

“What is authority in the world?
What’s the best of valuables?
What in the world is a rusty sword?
Who is a pest in the world?

Who gets arrested when they take things away?
And who is loved when they take things away?
And who is approved by the astute
when they come again and again?”

“Sway is authority in the world.
A woman is the best of valuables.
Anger in the world is a rusty sword.
A bandit is a pest in the world.

A bandit gets arrested when they take things away.
And an ascetic is loved when they take things away.
An ascetic is approved by the astute
when they come again and again.”

SN 1.78 — Kāmasutta — Desire

“What should one who wants what’s best not give away?
What should a mortal not forsake?
What should be released when it’s good,
but not when it’s bad?”

“A man shouldn’t give away himself.
He shouldn’t forsake himself.
Speech should be released when it’s good,
but not when it’s bad.”

SN 1.79 — Pātheyyasutta — Provisions

“What binds the provisions for a journey?
What’s the vault of wealth?
What drags a person around?
What in the world is hard to give up?
With what are ordinary beings bound,
like birds in a snare?”

“Faith binds the provisions for a journey.
Majesty is the vault of wealth.
Desire drags a person around.
Desire in the world is hard to give up.
Ordinary beings are bound by desire,
like birds in a snare.”

SN 1.80 — Pajjotasutta — Lamp

“What’s the lamp for the world?
What in the world is wakeful?
Who are one’s work colleagues?
What is one’s walk of life?

What nurtures the idle and the tireless,
like a mother her child?
By what do the creatures who live off the earth
sustain their life?”

“Wisdom is the lamp for the world.
Mindfulness in the world is wakeful.
Cattle are one’s work colleagues,
and the furrow is one’s walk of life.

Rain nurtures the idle and the tireless,
like a mother her child.
The creatures who live off the earth
sustain their life by rain.”

SN 1.81 — Araṇasutta — Free of Strife

“Who in the world is free of strife?
Whose life is not wasted?
Who here completely understands desire?
Who always lives as their own master?

To whom do mother, father, and brothers
bow when they’re established?
Who here, though low born,
is bowed to even by aristocrats?”

“Ascetics are free of strife in the world.
The life of ascetics is not wasted.
Ascetics completely understand desire.
Ascetics always live as their own master.

Mother, father, and brothers
bow to ascetics when they’re established.
Even though an ascetic is low born,
they’re bowed to even by aristocrats.”

The Linked Discourses on Deities are complete.

SN 2 — Devaputtasaṁyuttaṁ samattaṁ. — The Linked Discourses on Godlings are complete.

SN 2.1 — Paṭhamakassapasutta — With Kassapa (1st)

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then, late at night, the glorious godling Kassapa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “The Buddha has revealed the mendicant, but not his instructions to a mendicant.”

“Well then, Kassapa, clarify this matter yourself.”

“You should all train to learn well-spoken words,
to attend closely to ascetics,
to sit alone in hidden places,
and to settle the mind.”

That is what the godling Kassapa said, and the Teacher concurred. Then Kassapa, knowing that the Teacher concurred, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

SN 2.2 — Dutiyakassapasutta — With Kassapa (2nd)

At Sāvatthī.

Standing to one side, the godling Kassapa spoke this verse in the Buddha’s presence:

“If a mendicant is a meditator, freed in mind,
and if they desire the heart’s fulfillment—
having known the arising and passing of the world,
good-hearted, independent, that is their reward.”

SN 2.3 — Māghasutta — With Māgha

At Sāvatthī.

Then, late at night, the glorious godling Māgha, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and addressed the Buddha in verse:

“When what is slain do you sleep at ease?
When what is slain is there no sorrow?
What is the one thing
whose killing you approve?”

“When anger’s slain you sleep at ease.
When anger’s slain there is no sorrow.
Anger has a poisonous root
and a sweet tip, O Smiter of the Constrictor.
The noble ones praise its killing,
for when it’s slain there is no sorrow.”

SN 2.4 — Māgadhasutta — With Maghada

At Sāvatthī.

Standing to one side, the godling Maghada addressed the Buddha in verse:

“How many lamps are there
that light up the world?
We’ve come to ask the Buddha;
how are we to understand this?”

“There are four lamps in the world,
a fifth is not found.
The sun blazes by day,
the moon radiates at night,

while a fire illuminates both
by day and by night.
But a Buddha is the best of blazes:
this is the supreme radiance.”

SN 2.5 — Dāmalisutta — With Dāmali

At Sāvatthī.

Then, late at night, the glorious godling Dāmali, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and spoke this verse in the Buddha’s presence:

“This is what should be done by a brahmin:
unrelenting striving.
Then, with the giving up of sensual pleasures,
they won’t hope to be reborn.”

“The brahmin has nothing left to do,”
said the Buddha to Dāmali,
“for they’ve completed their task.
So long as a personage fails to gain a footing in the river,
they swim with every limb.
But someone who has gained a footing and stands on dry land
need not swim, for they have reached the far shore.

Dāmali, this is a simile for the brahmin,
alert, a meditator who has ended defilements.
Since they’ve reached the end of rebirth and death,
they need not swim, for they have reached the far shore.”

SN 2.6 — Kāmadasutta — With Kāmada

At Sāvatthī.

Standing to one side, the godling Kāmada said to the Buddha, “It’s too hard, Blessed One! It’s just too hard!”

“They do it even though it’s hard,”
said the Buddha to Kāmada,
“the stable trainees with ethics, and immersion.
For one who has entered the homeless life,
contentment brings happiness.”

“Such contentment, Blessed One, is hard to find.”

“They find it even though it’s hard,”
said the Buddha to Kāmada,
“those who love to settle the mind;
whose minds love to meditate
day and night.”

“But it’s hard, Blessed One, to immerse this mind in samādhi.”

“They become immersed in samādhi even though it’s hard,”
said the Buddha to Kāmada,
“those who love calming the faculties.
Having cut through the net of Death,
the noble ones, Kāmada, go on their way.”

“But this path, Blessed One, is rough and hard to travel.”

“Though it’s rough, hard to travel,
the noble ones, Kāmada, go on their way.
The ignoble fall headfirst
on a rough path.
But the path of the noble ones is smooth,
for the noble ones are smooth amid the rough.”

SN 2.7 — Pañcālacaṇḍasutta — With Pañcālacaṇḍa

At Sāvatthī.

Standing to one side, the godling Pañcālacaṇḍa spoke this verse in the Buddha’s presence:

“The opening amid confinement
was discovered by the Buddha of vast intelligence,
who awakened to absorption,
the sage, the solitary boss bull.”

“Even amid confinement they understand,”
said the Buddha to Pañcālacaṇḍa,
“the principle for attaining extinguishment.
Those who have acquired mindfulness
are perfectly serene in samādhi.”

SN 2.8 — Tāyanasutta — With Tāyana

At Sāvatthī.

Then, late at night, the glorious godling Tāyana, formerly a religious founder, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

“Cut the stream, striving!
Cast aside sensual pleasures, brahmin.
A sage who doesn’t give up sensual pleasures
is not reborn in a unified state.

If one is to do what should be done,
one should staunchly strive.
For the life gone forth when laxly led
just stirs up dust all the more.

A bad deed is better left undone,
for it will plague you later on.
A good deed is better done,
one that does not plague you.

When kusa grass is wrongly grasped
it only cuts the hand.
So too, the ascetic life, when wrongly taken,
drags you to hell.

Any lax act,
any corrupt observance,
or suspicious spiritual life,
is not very fruitful.”

That is what the godling Tāyana said. Then he bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

Then, when the night had passed, the Buddha told the mendicants all that had happened.

“Mendicants, tonight, the glorious godling Tāyana, formerly a religious founder, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and recited these verses in my presence.” The Buddha repeated the verses in full, adding:

“That is what the godling Tāyana said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there. Mendicants, learn the verses of Tāyana! Memorize the verses of Tāyana! Remember the verses of Tāyana! These verses are beneficial and relate to the fundamentals of the spiritual life.”

SN 2.9 — Candimasutta — The Moon

At Sāvatthī.

Now at that time the Moon God had been seized by Rāhu, lord of titans. Then the Moon God, recollecting the Buddha, at that time spoke this verse:

“Homage to you, Buddha, hero!
You’re free in every way.
I’ve wandered into confinement:
be my refuge!”

Then the Buddha addressed Rāhu in verse concerning the Moon God:

“The Moon God has gone for refuge
to the Realized One, the perfected one.
The Buddhas have compassion for the world—
so Rāhu, release the Moon!”

Then Rāhu, having released the Moon, rushed to see Vepacitti, lord of titans and stood to one side, shocked and awestruck. Vepacitti addressed him in verse:

“Why the rush?
Rāhu, you released the Moon
and came here looking like you’re in shock:
why do you stand there so scared?”

“My head would have exploded in seven pieces,
I would have found no happiness in life,
if, when enchanted by the Buddha’s verse,
I had not released the Moon.”

SN 2.10 — Sūriyasutta — The Sun

At Sāvatthī.

Now at that time the Sun God had been seized by Rāhu, lord of titans. Then the Sun God, recollecting the Buddha, at that time spoke this verse:

“Homage to you, Buddha, hero!
You’re free in every way.
I’ve wandered into confinement:
be my refuge!”

Then the Buddha addressed Rāhu in verse concerning the Sun God:

“The Sun God has gone for refuge
to the Realized One, the perfected one.
The Buddhas have compassion for the world—
so Rāhu, release the Sun!

He is a beacon in the darkness,
the blazing sun, circle of awesome might.
Rāhu, do not swallow him as he traverses the sky.
Rāhu, release my offspring, the Sun!”

Then Rāhu, having released the Sun, rushed to see Vepacitti, lord of titans and stood to one side, shocked and awestruck. Vepacitti addressed him in verse:

“Why the rush?
Rāhu, you released the Sun
and came here looking like you’re in shock:
why do you stand there so scared?”

“My head would have exploded in seven pieces,
I would have found no joy in life,
if, when enchanted by the Buddha’s verse,
I had not released the Sun.”

SN 2.11 — Candimasasutta — With Candimasa

At Sāvatthī.

Then, late at night, the glorious godling Candimasa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and spoke this verse in the Buddha’s presence:

“Like deer in a mosquito-free marsh,
they will reach a safe place
having entered the absorptions,
unified, alert, and mindful.”

“Like fish when the net is cut,
they will reach the far shore
having entered the absorptions,
diligent, with strife discarded.”

SN 2.12 — Veṇḍusutta — With Vishnu

Standing to one side, the godling Vishnu spoke this verse in the Buddha’s presence:

“Happy are the men
who pay homage to the Holy One!
They apply themselves to Gotama’s instructions,
diligently training.”

“Those who practice absorption in accord with the training”,
said the Buddha to Vishnu,
“in the way of teaching I’ve proclaimed,
diligent while there is still time;
they won’t fall under the sway of Death.”

SN 2.13 — Dīghalaṭṭhisutta — With Dīghalaṭṭhi

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

Then, late at night, the glorious godling Dīghalaṭṭhi, lighting up the entire Bamboo Grove, went up to the Buddha, bowed, stood to one side, and spoke this verse in the Buddha’s presence:

“If a mendicant is a meditator, freed in mind,
and if they desire the heart’s fulfillment—
having known the arising and passing of the world,
good-hearted, independent, that is their reward.”

SN 2.14 — Nandanasutta — With Nandana

Standing to one side, the godling Nandana addressed the Buddha in verse:

“I ask you, Gotama, whose wisdom is vast,
the Blessed One of unhindered knowledge and vision.
What sort do they call ethical?
What sort do they call wise?
What sort lives on after transcending suffering?
What sort is worshiped by the deities?”

“Someone who is ethical, wise, evolved,
becomes serene, loving absorption, mindful,
who’s gotten rid of and given up all sorrows,
with defilements ended, they bear their final body.

That sort they call ethical.
That sort they call wise.
That sort lives on after transcending suffering.
That sort is worshiped by the deities.”

SN 2.15 — Candanasutta — With Candana

Standing to one side, the godling Candana addressed the Buddha in verse:

“Who here crosses the flood,
tireless all day and night?
Who, not standing and unsupported,
does not sink in the deep?”

“Someone who is always endowed with ethics,
wise and serene,
energetic and resolute,
crosses the flood so hard to cross.

Someone who desists from sensual perception,
has moved past the fetter of form,
and has finished with relishing and greed
does not sink in the deep.”

SN 2.16 — Vāsudattasutta — With Vāsudatta

Standing to one side, the godling Vāsudatta spoke this verse in the Buddha’s presence:

“Like they’re struck by a sword,
like their head was on fire,
a mendicant should wander mindful,
to give up sensual desire.”

“Like they’re struck by a sword,
like their head was on fire,
a mendicant should wander mindful,
to give up substantialist view.”

SN 2.17 — Subrahmasutta — With Subrahmā

Standing to one side, the godling Subrahmā addressed the Buddha in verse:

“This mind is always anxious,
this mind is always stressed
about stresses that haven’t arisen
and those that have.
If there is a state free of anxiety,
please answer my question.”

“Not without understanding and fervor,
not without restraining the sense faculties,
not without letting go of everything,
do I see safety for living creatures.”

That is what the Buddha said. … The godling vanished right there.

SN 2.18 — Kakudhasutta — With Kakudha

So I have heard. At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood.

Then, late at night, the glorious godling Kakudha, lighting up the entire Añjana Wood, went up to the Buddha, bowed, stood to one side, and said to him, “Do you delight, ascetic?”

“What have I gained, sir?”

“Well then, ascetic, do you sorrow?”

“What have I lost, sir?”

“Well then, ascetic, do you neither delight nor sorrow?”

“Yes, sir.”

“I hope you’re not gloomy, mendicant,
I hope that delight isn’t found in you.
I hope that discontent doesn’t
overwhelm you as you sit alone.”

“I’m genuinely not gloomy, spirit,
and no delight is found in me.
And also discontent doesn’t
overwhelm me as I sit alone.”

“How are you not gloomy, mendicant?
How is delight not found in you?
How does discontent not
overwhelm you as you sit alone?”

“Delight is born from gloom,
gloom is born from delight;
sir, you should know me as
a mendicant free of delight and gloom.”

“After a long time I see
a brahmin fully quenched.
A mendicant free of delight and gloom,
he has crossed over clinging to the world.”

SN 2.19 — Uttarasutta — With Uttara

At Rājagaha. Standing to one side, the godling Uttara spoke this verse in the Buddha’s presence:

“This life, so very short, is led onward.
One led on to old age has no shelter.
Seeing this peril in death,
do good deeds that bring you joy.”

“This life, so very short, is led onward.
One led on to old age has no shelter.
Seeing this peril in death,
a seeker of peace would drop the world’s bait.”

SN 2.20 — Anāthapiṇḍikasutta — With Anāthapiṇḍika

Standing to one side, the godling Anāthapiṇḍika recited these verses in the Buddha’s presence:

“This is indeed that Jeta’s Grove,
frequented by the Saṅgha of seers,
where the King of Dhamma stayed:
it brings me joy!

Deeds, knowledge, and principle;
ethical conduct, an excellent livelihood;
by these are mortals purified,
not by clan or wealth.

That’s why an astute person,
seeing what’s good for themselves,
would examine the teaching rationally,
that’s how they become purified in that.

Sāriputta is full of wisdom,
ethics, and peace.
Even a mendicant who has crossed over
might at best equal him.”

That is what the godling Anāthapiṇḍika said. Then he bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

Then, when the night had passed, the Buddha addressed the mendicants: “Mendicants, tonight, a certain glorious godling, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and recited these verses in my presence.” The Buddha then repeated the verses in full.

When he said this, Venerable Ānanda said to the Buddha, “Sir, that godling must surely have been Anāthapiṇḍika. For the householder Anāthapiṇḍika was devoted to Venerable Sāriputta.”

“Good, good, Ānanda. You’ve reached the logical conclusion, as far as logic goes. For that was indeed the godling Anāthapiṇḍika.”

SN 2.21 — Sivasutta — With Shiva

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then, late at night, the glorious godling Shiva, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

“Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
things get better, not worse.

Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
wisdom is gained—but not from anyone else.

Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you grieve not among the grieving.

Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you shine among your relatives.

Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
sentient beings go to a good place.

Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
sentient beings live happily.”

Then the Buddha replied to Shiva in verse:

“Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you’re released from all suffering.”

SN 2.22 — Khemasutta — With Khema

Standing to one side, the godling Khema recited these verses in the Buddha’s presence:

“Fools and simpletons behave
like their own worst enemies,
doing wicked deeds
that ripen as bitter fruit.

It’s not good to do a deed
that plagues you later on,
for which you weep and wail,
as its effect stays with you.

It is good to do a deed
that doesn’t plague you later on,
that gladdens and cheers,
as its effect stays with you.”

“As a precaution, you should do
what you know is for your own welfare.
A thinker, an attentive one would not proceed
thinking like the cart driver.

Suppose a cart driver leaves the highway,
so even and well compacted.
They enter upon a rough road,
and fret as soon as their axle is broken.

So too, a dullard leaves the good
to follow what’s against the good.
Fallen in the jaws of death,
they fret like one whose axle is broken.”

SN 2.23 — Serīsutta — With Serī

Standing to one side, the godling Serī addressed the Buddha in verse:

“Both gods and humans
enjoy their food.
So what’s the name of the spirit
who doesn’t like food?”

“Those who give with faith
and a clear and confident heart,
partake of food
in this world and the next.

So you should dispel stinginess,
overcoming that stain, and give a gift.
The good deeds of sentient beings
support them in the next world.”

“It’s incredible, sir, it’s amazing, how well said this was by the Buddha.” He repeated the Buddha’s verses, and said:

“Once upon a time, sir, I was a king named Serī, a giver, a donor, who praised giving. I gave gifts at the four gates to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars. Then the ladies of my harem approached me and said, ‘Your Majesty gives gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the first gate to the ladies of my harem. There they gave gifts, while my own giving dwindled.

Then my aristocrat vassals approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the second gate to my aristocrat vassals. There they gave gifts, while my own giving dwindled.

Then my troops approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the third gate to my troops. There they gave gifts, while my own giving dwindled.

Then my brahmins and householders approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, your troops give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the fourth gate to my brahmins and householders. There they gave gifts, while my own giving dwindled.

Then my men approached me and said, ‘Now Your Majesty is not giving gifts anywhere!’ When they said this, I said to those men, ‘Well then, lads, deposit half the revenue generated in the outer districts in the royal compound. Give the other half as charity to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars in those districts.’ Sir, for a long time I made so much merit and did so many skillful deeds. I never reached any limit so as to say ‘there’s this much merit’ or ‘there’s this much result of merit’ or ‘for so long I’ll remain in heaven’. It’s incredible, sir, it’s amazing, how well said this was by the Buddha.

‘Those who give with faith
and a clear and confident heart,
partake of food
in this world and the next.

So you should dispel stinginess,
overcoming that stain, and give a gift.
The good deeds of sentient beings
support them in the next world.’”

SN 2.24 — Ghaṭīkārasutta — With Ghaṭīkāra

Standing to one side, the godling Ghaṭīkāra spoke this verse in the Buddha’s presence:

“Seven mendicants reborn in Aviha
have been freed.
With the complete ending of greed and hate,
they’ve crossed over clinging to the world.”

“Who are those who’ve crossed the bog,
Death’s dominion so hard to pass?
Who, after leaving behind the human body,
have risen above celestial yokes?”

“Upaka and Palagaṇḍa,
and Pukkusāti, these three;
Bhaddiya and Bhaddadeva,
and Bāhudantī and Piṅgiya.
They, after leaving behind the human body,
have risen above celestial yokes.”

“You speak well of them,
who have let go the snares of Māra.
Whose teaching did they understand
to cut the bonds of rebirth?”

“None other than the Blessed One!
None other than your instruction!
It was your teaching that they understood
to cut the bonds of rebirth.

Where name and form
cease with no residue left behind;
understanding this teaching,
they cut the bonds of rebirth.”

“The words you say are deep,
hard to understand, so very hard to wake up to.
Whose teaching did you understand
to be able to say such things?”

“In the past I was a potter
in Vebhaliṅga named Ghaṭīkāra.
I took care of my parents
as a lay follower of Buddha Kassapa.

I refrained from sexual intercourse,
I was chaste, spiritual.
We lived in the same village;
in the past I was your comrade.

I am the one who understands
that these seven mendicants have been freed.
With the complete ending of greed and hate,
they’ve crossed over clinging to the world.”

“That’s exactly how it was,
just as you say, Bhaggava.
In the past you were a potter
in Vebhaliṅga named Ghaṭīkāra.

You took care of your parents
as a lay follower of Buddha Kassapa.
You refrained from sexual intercourse,
you were chaste, spiritual.
We lived in the same village;
in the past you were my comrade.”

“That’s how it was
when those friends of old met again.
Both of them are evolved,
and bear their final body.”

SN 2.25 — Jantusutta — With Jantu

So I have heard.

At one time several mendicants were staying in the Kosalan lands, in a wilderness hut on the slopes of the Himalayas. They were haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.

Then on the fifteenth day sabbath the godling Jantu went up to those mendicants and addressed them in verse:

“The mendicants used to live happily,
as disciples of Gotama.
Desireless they sought alms;
desireless they used their lodgings.
Knowing that the world was impermanent
they made an end of suffering.

But now they’ve made themselves hard to look after,
like chiefs in a village.
They eat and eat and then lie down,
passed out in the homes of others.

Having raised my cupped palms to the Saṅgha,
I speak here only about certain people.
They’re dregs, with no protector,
just like those who have passed away.

I’m speaking about
those who live negligently.
To those who live diligently
I pay homage.”

SN 2.26 — Rohitassasutta — With Rohitassa

At Sāvatthī.

Standing to one side, the godling Rohitassa said to the Buddha:

“Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?”

“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.”

“It’s incredible, sir, it’s amazing, how well said this was by the Buddha.

Once upon a time, I was a seer named Rohitassa, son of the benefactors. I was a sky-walker with psychic powers. I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. My stride was such that it could span from the eastern ocean to the western ocean. This wish came to me: ‘I will reach the end of the world by traveling.’ Having such speed and stride, I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world.

It’s incredible, sir, it’s amazing, how well said this was by the Buddha. ‘Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.’”

“But Reverend, I also say there’s no making an end of suffering without reaching the end of the world. For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.

The end of the world can never
be reached by traveling.
But without reaching the end of the world,
there’s no release from suffering.

So an intelligent person, understanding the world,
has completed the spiritual journey and gone to the end of the world.
Assuaged, knowing the end of the world,
they do not hope for this world or the next.”

SN 2.27 — Nandasutta — With Nanda

Standing to one side, the godling Nanda spoke this verse in the Buddha’s presence:

“Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
do good deeds that bring you joy.”

“Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
a seeker of peace would drop the world’s bait.”

SN 2.28 — Nandivisālasutta — With Nandivisāla

Standing to one side, the godling Nandivisāla addressed the Buddha in verse:

“Four are its wheels, and nine its doors;
it’s stuffed full, bound with greed,
and born from a bog.
Great hero, how will I keep going?”

“Having cut the strap and harness—
wicked desire and greed—
and having plucked out craving, root and all:
that’s how you will keep going.”

SN 2.29 — Susimasutta — With Susīma

At Sāvatthī.

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Ānanda, do you endorse Sāriputta?”

“Sir, who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged? Venerable Sāriputta is astute, he has great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. He has few wishes, he’s content, secluded, aloof, and energetic. He is a preacher, and he accepts advice; he accuses and criticizes wickedness. Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?”

“That’s so true, Ānanda! That’s so true! Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?” And the Buddha repeated all of Ānanda’s terms of praise.

While this praise of Sāriputta was being spoken, the godling Susīma approached the Buddha, escorted by a large assembly of godlings. He bowed, stood to one side, and said to him:

“That’s so true, Blessed One! That’s so true, Holy One! Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?” And he too repeated all the terms of praise of Sāriputta, adding, “For I too, sir, whenever I go to an assembly of godlings, frequently hear the same terms of praise.”

While this praise of Sāriputta was being spoken, the godlings of Susīma’s assembly—uplifted and overjoyed, full of rapture and happiness—displayed a rainbow of bright colors.

Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and radiate. In the same way, the godlings of Susīma’s assembly displayed a rainbow of bright colors.

Suppose there was a pendant of Black Plum River gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and radiate. In the same way, the godlings of Susīma’s assembly displayed a rainbow of bright colors.

Suppose that in the autumn the heavens were clear and cloudless. At the crack of dawn, the morning star shines and glows and radiates. In the same way, the godlings of Susīma’s assembly displayed a rainbow of bright colors.

Suppose that in the autumn the heavens were clear and cloudless. As the sun is rising to the firmament, having dispelled all the darkness of space, shines and glows and radiates. In the same way, the godlings of Susīma’s assembly displayed a rainbow of bright colors.

Then the godling Susīma spoke this verse about Venerable Sāriputta in the Buddha’s presence:

“He’s considered astute,
Sāriputta, free of anger.
Few in wishes, gentle, tamed,
the seer shines in the Teacher’s praise!”

Then the Buddha replied to Susīma with this verse about Venerable Sāriputta:

“He’s considered astute,
Sāriputta, free of anger.
Few in wishes, gentle, tamed;
developed and well-tamed, he awaits his time.”

SN 2.30 — Nānātitthiyasāvakasutta — The Disciples of Various Monastics of Other Religions

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

Then, late at night, several glorious godlings lit up the entire Bamboo Grove. They were Asama, Sahalī, Niṅka, Ākoṭaka, Veṭambarī, and Māṇavagāmiya, and all of them were disciples of various monastics of other religions. They went up to the Buddha, bowed, and stood to one side.

Standing to one side, the godling Asama spoke this verse about Pūraṇa Kassapa in the Buddha’s presence:

“In injuring and killing here,
in beating and extortion,
Kassapa saw no evil,
nor any merit for oneself.
What he taught should truly be trusted,
he’s worthy of esteem as Teacher.”

Then the godling Sahalī spoke this verse about the bamboo-staffed ascetic Gosāla in the Buddha’s presence:

“Through fervent mortification in disgust of sin he became well restrained.
He gave up quarreling with people.
Refraining from false speech, he spoke the truth.
Surely such a man does no wrong!”

Then the godling Niṅka spoke this verse about the Jain ascetic of the Ñātika clan in the Buddha’s presence:

“Disgusted at sin, an alert mendicant,
well restrained in the fourfold constraint;
explaining what is seen and heard:
surely he can be no sinner!”

Then the godling Ākoṭaka spoke this verse about various sectarian teachers in the Buddha’s presence:

“Pakudhaka Kātiyāna and the Jain ascetic,
as well as this bamboo-staffed ascetic and Pūraṇa:
Teachers of communities, attained ascetics,
surely they weren’t far from truly good men!”

Then the godling Veṭambarī replied to the godling Ākoṭaka in verse:

“Though the wretched jackal howls along,
it never equals the lion.
A nude liar with suspicious conduct,
though they teach a community, is not like the good.”

Then Māra the Wicked took possession of the godling Veṭambarī and spoke this verse in the Buddha’s presence:

“Those dedicated to mortification in disgust of sin,
safeguarding their seclusion,
entrenched in form,
they rejoice in the heavenly realm.
Indeed, those mortals give correct instructions
regarding the next world.”

Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:

“Whatever forms there are in this life or the next,
and those of shining beauty in the sky,
all of these you praise, Namuci,
like bait tossed out for catching fish.”

Then the godling Māṇavagāmiya spoke this verse about the Buddha in his presence:

“Of all the mountains of Rājagaha,
Vepulla’s said to be the best.
Seta is the best of the Himalayan peaks,
and the sun, of travelers in space.

The ocean is the best of seas,
and the moon, of lights that shine at night.
But in all the world with its gods,
the Buddha is declared foremost.”

The Linked Discourses on Godlings are complete.

SN 3 — Kosalasaṁyuttaṁ samattaṁ. — The Linked Discourses with the Kosalan are complete.

SN 3.1 — Daharasutta — Young

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then King Pasenadi of Kosala went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Does the worthy Gotama claim to have awakened to the supreme perfect awakening?”

“If anyone should rightly be said to have awakened to the supreme perfect awakening, it’s me. For, Great King, I have awakened to the supreme perfect awakening.”

“Well, there are those ascetics and brahmins who lead an order and a community, and tutor a community. They’re well-known and famous religious founders, deemed holy by many people. That is, Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, the Jain ascetic of the Ñātika clan, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita of the hair blanket. I also asked them whether they claimed to have awakened to the supreme perfect awakening, but they made no such claim. So why do you, given that you’re so young in age and newly gone forth?”

“Great king, these four things should not be looked down upon or disparaged because they are young. What four? An aristocrat, a serpent, a fire, and a mendicant. These four things should not be looked down upon or disparaged because they are young.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“A man should not despise
an aristocrat of impeccable lineage,
high-born and famous,
just because they’re young.

For it’s possible that that lord of mankind,
as aristocrat, will gain the throne.
And in his anger he’ll execute a royal punishment,
and have you violently beaten.
Hence you should avoid him
for the sake of your own life.

Whether in village or wilderness,
wherever a serpent is seen,
a man should not look down on it
or despise it for its youth.

With its rainbow of colors,
the serpent of fiery breath glides along.
It lashes out and bites the fool,
both men and women alike.
Hence you should avoid it
for the sake of your own life.

A fire devours a vast amount,
a conflagration with a blackened trail.
A man should not look down on it
just because it’s young.

For once it gets fuel
it’ll become a big conflagration.
It’ll lash out and burn the fool,
both men and women alike.
Hence you should avoid it
for the sake of your own life.

When a forest is burned by fire,
a conflagration with a blackened trail,
the shoots will spring up there again,
with the passing of the days and nights.

But if a mendicant endowed with ethics
burns you with their power,
you’ll have no children or livestock,
nor will your heirs find wealth.
Childless and heirless you become,
like a palm-tree stump.

That’s why an astute person,
seeing what’s good for themselves,
would always treat these properly:
a serpent, a conflagration,
a famous aristocrat,
and a mendicant endowed with ethics.”

When this was said, King Pasenadi of Kosala said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

SN 3.2 — Purisasutta — A Person

At Sāvatthī.

Then King Pasenadi of Kosala went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, how many things arise inside a person for their harm, suffering, and discomfort?”

“Great king, three things arise inside a person for their harm, suffering, and discomfort. What three? Greed, hate, and delusion. These three things arise inside a person for their harm, suffering, and discomfort.”

That is what the Buddha said. …

“When greed, hate, and delusion,
originate inside oneself,
they harm a person of wicked heart,
as a bamboo is destroyed by its own fruit.”

SN 3.3 — Jarāmaraṇasutta — Old Age and Death

At Sāvatthī.

Seated to one side, King Pasenadi said to the Buddha, “Sir, for someone who has been reborn, is there any exemption from old age and death?”

“Great king, for someone who has been reborn, there’s no exemption from old age and death. Even for well-to-do aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain—when they’re born, there’s no exemption from old age and death. Even for mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment—their bodies are liable to break up and be laid to rest.”

That is what the Buddha said. …

“Fancy chariots of kings wear out,
and even this body gets old.
But the truth of the good never gets old—
so the good proclaim to the good.”

SN 3.4 — Piyasutta — Loved

At Sāvatthī.

Seated to one side, King Pasenadi said to the Buddha, “Just now, sir, as I was in private retreat this thought came to mind. ‘Who are those who love themselves? And who are those who don’t love themselves?’

Then it occurred to me: ‘Those who do bad things by way of body, speech, and mind don’t love themselves. Even though they may say: “I love myself”, they don’t really. Why is that? It’s because they treat themselves like an enemy. That’s why they don’t love themselves.

Those who do good things by way of body, speech, and mind do love themselves. Even though they may say: “I don’t love myself”, they do really. Why is that? It’s because they treat themselves like a loved one. That’s why they do love themselves.’”

“That’s so true, Great King! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:

“If you knew your self as beloved,
you’d not yoke yourself to wickedness.
For happiness is not easy to find
by someone who does bad deeds.

When you’re seized by the terminator
as you give up your human life,
what can you call your own?
What do you take when you go?
What goes with you,
like a shadow that never leaves?

Both the good and the bad
that a mortal does in this life
is what they can call their own.
That’s what they take when they go.
That’s what goes with them,
like a shadow that never leaves.

That’s why you should do good,
investing in the future life.
The good deeds of sentient beings
support them in the next world.”

SN 3.5 — Attarakkhitasutta — Self-Protected

At Sāvatthī.

Seated to one side, King Pasenadi said to the Buddha, “Just now, sir, as I was in private retreat this thought came to mind. ‘Who are those who protect themselves? And who are those who don’t protect themselves?’

Then it occurred to me: ‘Those who do bad things by way of body, speech, and mind don’t protect themselves. Even if they’re protected by a company of elephants, cavalry, chariots, or infantry, they still don’t protect themselves. Why is that? Because such protection is exterior, not interior. That’s why they don’t protect themselves.

Those who do good things by way of body, speech, and mind do protect themselves. Even if they’re not protected by a company of elephants, cavalry, chariots, or infantry, they still protect themselves. Why is that? Because such protection is interior, not exterior. That’s why they do protect themselves.’”

“That’s so true, Great King! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:

“Restraint of the body is good;
restraint of speech is good;
restraint of mind is good;
everywhere, restraint is good.
A sincere person, restrained everywhere,
is said to be ‘protected’.”

SN 3.6 — Appakasutta — Few

At Sāvatthī.

Seated to one side, King Pasenadi said to the Buddha, “Just now, sir, as I was in private retreat this thought came to mind: ‘Few are the sentient beings in the world who, when they obtain luxury possessions, don’t grow indulgent and negligent, giving in to greed for sensual pleasures, and doing the wrong thing by others. There are many more who, when they obtain luxury possessions, do grow indulgent and negligent, giving in to greed for sensual pleasures, and doing the wrong thing by others.’”

“That’s so true, Great King! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:

“Full of desire for possessions and pleasures,
greedy, infatuated by sensual pleasures;
they don’t notice that they’ve gone too far,
like deer ensnared in a trap set out.
It’ll be bitter later on;
for the result will be bad for them.”

SN 3.7 — Aḍḍakaraṇasutta — Judgment

At Sāvatthī.

Seated to one side, King Pasenadi said to the Buddha, “Sir, when I’m sitting in court I see well-to-do aristocrats, brahmins, and householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. But they tell deliberate lies for the sake of sensual pleasures. Then it occurred to me: ‘Enough with passing judgment today. Now my dearest will be known by the judgments he makes.’”

“That’s so true, Great King! That’s so true! Those who are well-to-do aristocrats, brahmins, and householders tell deliberate lies for the sake of sensual pleasures. That is for their lasting harm and suffering.”

That is what the Buddha said. …

“Full of desire for possessions and pleasures,
greedy, infatuated by sensual pleasures;
they don’t notice that they’ve gone too far,
like fish swiftly snared.
It’ll be bitter later on;
for the result will be bad for them.”

SN 3.8 — Mallikāsutta — With Queen Mallikā

At Sāvatthī.

Now at that time King Pasenadi of Kosala was upstairs in the royal longhouse together with Queen Mallikā.

Then the king said to the queen, “Mallikā, is there anyone more dear to you than yourself?”

“No, Great King, there isn’t. But is there anyone more dear to you than yourself?”

“For me also, Mallikā, there’s no one.”

Then King Pasenadi of Kosala came downstairs from the stilt longhouse, went to the Buddha, bowed, sat down to one side, and told him what had happened.

Then, understanding this matter, on that occasion the Buddha spoke this verse:

“Having explored every quarter with the mind,
one finds no one dearer than oneself.
Likewise for others, each holds themselves dear;
so one who desires self-knowledge would harm no other.”

SN 3.9 — Yaññasutta — Sacrifice

At Sāvatthī.

Now at that time a grand sacrifice had been set up for King Pasenadi of Kosala. Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the pillar for the sacrifice. His bondservants, servants, and workers did their jobs under threat of punishment and danger, weeping with tearful faces.

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.

Then, understanding this matter, on that occasion the Buddha recited these verses:

“Horse sacrifice, human sacrifice,
the ‘casting of the yoke-pin’, the ‘royal soma drinking’,
and the ‘unimpeded’—
these grand, violent sacrifices yield no great fruit.

The great sages of right comportment
don’t attend sacrifices
where goats, sheep, and cattle
and various creatures are killed.

But the great sages of right comportment
do attend those sacrifices
that are non-violent and propitious,
where goats, sheep, and cattle,
and various creatures are not killed.

An intelligent person should sacrifice like this,
for this sacrifice is very fruitful.
For a sponsor of sacrifices like this,
things get better, not worse.
Such a sacrifice is truly abundant,
and even the deities are pleased.”

SN 3.10 — Bandhanasutta — Shackles

Now at that time a large group of people had been put in shackles by King Pasenadi of Kosala—some in ropes, some in manacles, some in chains.

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.

Then, understanding this matter, on that occasion the Buddha recited these verses:

“The attentive say that shackle is not strong
that’s made of iron, wood, or knots.
But obsession with jeweled earrings,
concern for your partners and children:

this, say the attentive, is a strong shackle
dragging the indulgent down, hard to escape.
Having cut this one too they go forth,
unconcerned, having given up sensual pleasures.”

SN 3.11 — Sattajaṭilasutta — Seven Matted-Hair Ascetics

At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.

Then in the late afternoon, the Buddha came out of retreat and sat outside the gate. Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.

Now at that time seven matted-hair ascetics, seven Jain ascetics, seven naked ascetics, seven one-cloth ascetics, and seven wanderers passed by not far from the Buddha. Their armpits and bodies were hairy, and their nails were long; and they carried their pack with shoulder-poles.

Then King Pasenadi got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward those various ascetics, and pronounced his name three times: “Sirs, I am Pasenadi, king of Kosala! … I am Pasenadi, king of Kosala!”

Then, not long after those ascetics had left, King Pasenadi went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, these are among those in the world who are perfected or who are on the path to perfection!”

“Great king, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency, it’s hard for you to know who is perfected or on the path to perfection.

You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless. You can get to know a person’s purity by dealing with them. … You can get to know a person’s resilience in times of trouble. … You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.”

“It’s incredible, sir, it’s amazing, how well said this was by the Buddha. …

Sir, these are my spies, my undercover agents returning after spying on the country. I shall later make use of what they first spied out. Now—when they have rinsed off the dust and dirt, and are nicely bathed and anointed, with hair and beard dressed, and dressed in white—they will amuse themselves, supplied and provided with the five kinds of sensual stimulation.”

Then, understanding this matter, on that occasion the Buddha recited these verses:

“It’s not easy to know a man by his appearance.
You shouldn’t trust them at first sight.
For undisciplined men live in this world
disguised as the disciplined.

Like a fake earring made of clay,
like a copper halfpenny covered with gold,
they live hidden in the world,
corrupt inside but beautiful outside.”

SN 3.12 — Pañcarājasutta — Five Kings

At Sāvatthī.

Now at that time five kings headed by Pasenadi were amusing themselves, supplied and provided with the five kinds of sensual stimulation, and this discussion came up among them: “What’s the best of sensual pleasures?”

Some of them said, “Sights are the best of sensual pleasures!”

Others said, “Sounds are best!”

Others said, “Smells are best!”

Others said, “Tastes are best!”

Others said, “Touches are best!”

Since those kings were unable to persuade each other, King Pasenadi said to them, “Come, good fellows, let’s go to the Buddha and ask him about this. As he answers, so we’ll remember it.”

“Yes, good fellows,” replied those kings.

Then those five kings headed by Pasenadi went to the Buddha, bowed, and sat down to one side. King Pasenadi reported their conversation to the Buddha, and said, “Sir, what’s the best of sensual pleasures?”

“Great king, which kind of sensual stimulation is best is defined by which is most agreeable, I say. The very same sights that are agreeable to some are disagreeable to others. When you’re happy with certain sights, as you’ve got all you wished for, you don’t want any other sight that’s better or finer. For you, those sights are perfect and supreme.

The very same sounds … smells … tastes … touches that are agreeable to some are disagreeable to others. When you’re happy with certain touches, as you’ve got all you wished for, you don’t want any other touch that’s better or finer. For you, those touches are perfect and supreme.”

Now at that time the lay follower Candanaṅgalika was sitting in that assembly. Then he rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

“Then speak as you feel inspired,” said the Buddha.

Then the lay follower Candanaṅgalika extolled the Buddha in his presence with an appropriate verse:

“Like a fragrant pink lotus
that blooms at daybreak, its fragrance unfaded—
see Aṅgīrasa shine,
bright as the sun in the sky!”

Then those five kings clothed Candanaṅgalika with five upper robes. And Candanaṅgalika in turn endowed the Buddha with those robes.

SN 3.13 — Doṇapākasutta — A Bucketful of Rice

At Sāvatthī.

Now at that time King Pasenadi of Kosala used to eat boiled rice by the bucketful. Then after eating King Pasenadi of Kosala went up to the Buddha, huffing and puffing. He bowed and sat down to one side.

Then, knowing that King Pasenadi was huffing and puffing after eating, on that occasion the Buddha spoke this verse:

“When a man is always mindful,
knowing moderation in eating,
his discomfort fades,
and he ages slowly, taking care of his life.”

Now at that time the student Sudassana was standing behind the king. Then King Pasenadi addressed him, “Please, dear Sudassana, memorize this verse in the Buddha’s presence and recite it to me whenever I am served a meal. I’ll set up a regular daily allowance of a hundred dollars for you.”

“Yes, Your Majesty,” replied Sudassana. He memorized that verse in the Buddha’s presence, and then whenever the king was served a meal he would repeat it:

“When a man is always mindful,
knowing moderation in eating,
his discomfort fades,
and he ages slowly, taking care of his life.”

Then the king gradually got used to having at most a cup of rice. After some time King Pasenadi’s body slimmed right down. Stroking his limbs with his hands, at that time he expressed this heartfelt sentiment:

“In both ways the Buddha has sympathy for me: in the good of this life and the good of lives to come.”

SN 3.14 — Paṭhamasaṅgāmasutta — Battle (1st)

At Sāvatthī.

Then King Ajātasattu of Magadha, son of the princess of Videha, mobilized an army of four divisions and marched to Kāsi to attack King Pasenadi of Kosala. When King Pasenadi heard of this, he mobilized an army of four divisions and marched to Kāsi to defend it against Ajātasattu. Then the two kings met in battle. And in that battle Ajātasattu defeated Pasenadi, who withdrew to his own capital at Sāvatthī.

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then the Buddha said:

“Mendicants, King Ajātasattu has bad friends, companions, and associates. But King Pasenadi has good friends, companions, and associates. Yet on this day King Pasenadi will have a bad night’s sleep as one defeated.”

That is what the Buddha said. …

“Victory breeds enmity;
the defeated sleep badly.
The peaceful sleep at ease,
having left victory and defeat behind.”

SN 3.15 — Dutiyasaṅgāmasutta — Battle (2nd)

Then King Ajātasattu of Magadha, son of the princess of Videha, mobilized an army of four divisions and marched to Kāsi to attack King Pasenadi of Kosala. When King Pasenadi heard of this, he mobilized an army of four divisions and marched to Kāsi to defend it against Ajātasattu. Then the two kings met in battle. And in that battle Pasenadi defeated Ajātasattu and captured him alive.

Then King Pasenadi thought, “Even though I’ve never betrayed this King Ajātasattu, he betrayed me. Still, he is my nephew. Now that I’ve vanquished all of Ajātasattu’s elephant troops, cavalry, chariots, and infantry, why don’t I let him loose with just his life?”

And that’s what he did.

Then several mendicants … told the Buddha what had happened.

Then, understanding this matter, on that occasion the Buddha recited these verses:

“A man goes on plundering
as long as it serves his ends.
But as soon as others plunder him,
the plunderer is plundered.

For the fool thinks they’re on solid ground,
so long as their wickedness has not ripened.
But as soon as that wickedness ripens,
they fall into suffering.

A killer creates a killer;
a conqueror creates a conqueror;
an abuser creates abuse,
and a bully creates a bully.
And so as deeds unfold
the plunderer is plundered.”

SN 3.16 — Mallikāsutta — A Daughter

At Sāvatthī.

Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side. Then a man went up to the king and whispered in his ear, “Your Majesty, Queen Mallikā has given birth to a daughter.” When this was said, King Pasenadi was disappointed.

Then, knowing that King Pasenadi was disappointed, on that occasion the Buddha recited these verses:

“Well, some women are better than men,
O ruler of the people.
Wise and virtuous, a devoted wife
whose mother-in-law is her queen.

And when she has a son,
he becomes a hero, O lord of the land.
The son of such a blessed lady
may even rule the realm.”

SN 3.17 — Appamādasutta — Diligence

At Sāvatthī.

Seated to one side, King Pasenadi said to the Buddha, “Sir, is there one thing that secures benefits for both this life and lives to come?”

“There is, Great King.”

“So what is that one thing?”

“Diligence, Great King, is one thing that secures benefits for both this life and lives to come. The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all. In the same way, diligence is one thing that secures benefits for both this life and lives to come.”

That is what the Buddha said. …

“For one who desires high delights
again and again—
long life, beauty, and health,
heaven, and an eminent family—

the astute praise diligence
in making merit.
Being diligent, an astute person
secures both benefits:

the benefit in this life,
and in lives to come.
An attentive one, comprehending the meaning,
is said to be astute.”

SN 3.18 — Kalyāṇamittasutta — Good Friends

At Sāvatthī.

Seated to one side, King Pasenadi said to the Buddha, “Just now, sir, as I was in private retreat this thought came to mind. ‘The teaching is well explained by the Buddha. But it’s for someone with good friends, companions, and associates, not for someone with bad friends, companions, and associates.’”

“That’s so true, Great King! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:

“Great king, this one time I was staying in the land of the Sakyans where they have a town named Townsville. Then the mendicant Ānanda came to me, bowed, sat down to one side, and said: ‘Sir, good friends, companions, and associates are half the spiritual life.’

When he had spoken, I said to him: ‘Not so, Ānanda! Not so, Ānanda! Good friends, companions, and associates are the whole of the spiritual life. A mendicant with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path.

And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path. And here’s another way to understand how good friends are the whole of the spiritual life.

For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. This is another way to understand how good friends are the whole of the spiritual life.’

So, Great King, you should train like this: ‘I will have good friends, companions, and associates.’ That’s how you should train.

When you have good friends, companions, and associates, you should live supported by one thing: diligence in skillful qualities.

When you’re diligent, supported by diligence, your ladies of the harem, aristocrat vassals, troops, and people of town and country will think: ‘The king lives diligently, supported by diligence. We’d better live diligently, supported by diligence!’

When you’re diligent, supported by diligence, then not only you yourself, but your ladies of the harem, and your treasury and storehouses will be guarded and protected.”

That is what the Buddha said. …

“For one who desires high wealth
again and again,
the astute praise diligence
in making merit.
Being diligent, an astute person
secures both benefits:

the benefit in this life,
and in lives to come.
Attentive, comprehending the meaning,
they are said to be astute.”

SN 3.19 — Paṭhamaaputtakasutta — Childless (1st)

At Sāvatthī.

Then King Pasenadi of Kosala went up to the Buddha in the middle of the day, bowed, and sat down to one side. The Buddha said to him, “So, Great King, where are you coming from in the middle of the day?”

“Sir, here in Sāvatthī a financier householder has passed away. Since he died childless, I have come after transferring his fortune to the royal compound. There was eight million in gold coin, not to mention the silver coin. And yet that financier ate meals of sour gruel with false black pepper. He wore clothes consisting of three patches of sunn hemp. He traveled around in a vehicle that was a dilapidated little cart, holding a leaf as parasol.”

“That’s so true, Great King! That’s so true! When an untrue person has acquired notable wealth they don’t make themselves happy and pleased. Nor do they make their mother and father, partners and children, bondservants, workers, and staff, and friends and colleagues happy and pleased. And they don’t establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven. Because they haven’t made proper use of that wealth, rulers or bandits take it, or fire consumes it, or flood sweeps it away, or unloved heirs take it. Since that wealth is not properly utilized, it’s wasted, not used.

Suppose there was a lotus pond in an uninhabited region with clear, sweet, cool water, clean, with smooth banks, delightful. But people don’t collect it or drink it or bathe in it or use it for any purpose. Since that water is not properly utilized, it’s wasted, not used.

In the same way, when an untrue person has acquired notable wealth … it’s wasted, not used.

When a true person has acquired notable wealth they make themselves happy and pleased. And they make their mother and father, partners and children, bondservants, workers, and staff, and friends and colleagues happy and pleased. And they establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven. Because they make proper use of that wealth, rulers or bandits don’t take it, fire doesn’t consume it, flood doesn’t sweep it away, and unloved heirs don’t take it. Since that wealth is properly utilized, it’s used, not wasted.

Suppose there was a lotus pond not far from a town or village with clear, sweet, cool water, clean, with smooth banks, delightful. And people collected it and drank it and bathed in it and used it for their own purpose. Since that water is properly utilized, it’s used, not wasted.

In the same way, when a true person has acquired notable wealth … it’s used, not wasted.

As cool water in an uninhabited region
evaporates when not drunk;
so too when a reprobate acquires wealth,
they neither use it themselves nor give it away.

When the attentive and sensible acquire wealth,
they use it, being dutiful.
That boss, having supported the family unit,
blameless, goes to a heavenly place.”

SN 3.20 — Dutiyaaputtakasutta — Childless (2nd)

Then King Pasenadi of Kosala went up to the Buddha in the middle of the day … The Buddha said to him, “So, Great King, where are you coming from in the middle of the day?”

“Sir, here in Sāvatthī a financier householder has passed away. Since he died childless, I have come after transferring his fortune to the royal compound. There was ten million in gold coin, not to mention the silver coin. And yet that financier ate meals of sour gruel with false black pepper. He wore clothes consisting of three patches of sunn hemp. He traveled around in a vehicle that was a dilapidated little cart, holding a leaf as parasol.”

“That’s so true, Great King! That’s so true! Once upon a time, great king, that financier householder provided almsfood on behalf of an independent Buddha named Tagarasikhī. He instructed: ‘Give alms to that ascetic,’ before getting up from his seat and leaving. But after giving he regretted it: ‘It would have been better to feed the bondservants or workers with that almsfood.’ What’s more, he murdered his brother’s only child for the sake of his fortune.

Because that financier provided Tagarasikhī with almsfood, as a result of that deed he was reborn seven times in a good place, a heavenly realm. And as a residual result of that same deed he held the position of financier seven times right here in Sāvatthī. But because that financier regretted giving alms, as a result of that deed his mind didn’t tend to enjoy nice food, clothes, vehicles, or the five refined kinds of sensual stimulation. And because that financier murdered his brother’s only child for the sake of his fortune, as a result of that deed he burned in hell for many years, for many hundreds, many thousands, many hundreds of thousands of years. And as a residual result of that same deed, he is childless for the seventh time, his fortune ending up in the royal treasury. Now the old merit of that financier has been used up, and he hasn’t accumulated new merit. Today, Great King, that financier burns in the Great Hell of Screams.”

“Really, sir, that financier has been reborn in the Great Hell of Screams?”

“Yes he has, Great King.”

That is what the Buddha said. …

“Grain, money, silver, and gold,
or whatever other possessions there are;
bondservants, workers, servants,
and those dependent for their livelihood:

you must go on without taking these;
all of them are left behind.
But the deeds you do
by body, speech, and mind—

that’s what you can call your own.
That’s what you take when you go.
That’s what goes with you,
like a shadow that never leaves.

That’s why you should do good,
investing in the future life.
The good deeds of sentient beings
support them in the next world.”

SN 3.21 — Puggalasutta — Individuals

At Sāvatthī.

Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Great king, these four individuals are found in the world. What four?

1. The dark bound for darkness,
2. the dark bound for light,
3. the light bound for darkness,
4. and the light bound for light.

And how is an individual dark and bound for darkness? It’s when an individual is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

This individual is like someone who goes from darkness to darkness, from blackness to blackness, from bloodstain to bloodstain. That’s how an individual is dark and bound for darkness.

And how is an individual dark and bound for light? It’s when an individual is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. But they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

This individual is like someone who ascends from the ground to a couch; from a couch to horseback; from horseback to an elephant; and from an elephant to a stilt longhouse. That’s how an individual is dark and bound for light.

And how is an individual light and bound for darkness? It’s when an individual is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. But they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

This individual is like someone who descends from a stilt longhouse to an elephant; from an elephant to horseback; from horseback to a couch; and from a couch to the ground; and from the ground they enter darkness. That’s how an individual is light and bound for darkness.

And how is an individual light and bound for light? It’s when an individual is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. And they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

This individual is like someone who shifts from one couch to another; from the back of one horse to another; from one elephant to another; or from one stilt longhouse to another. That’s how an individual is light and bound for light. These are the four individuals found in the world.”

That is what the Buddha said. …

“O King, some people are poor,
faithless and stingy.
Miserly, with bad intentions,
they lack regard, they have wrong view.

They abuse and insult
ascetics and brahmins
and other supplicants.
They’re nihilists and bullies,

who prevent others from giving
food to beggars.
O King, ruler of the people:
when such people die
they fall into the terrible hell—
from darkness they’re bound for darkness.

O King, some people are poor,
but faithful and not stingy.
They give with best of intentions,
that peaceful-hearted person.

They rise for and bow to
ascetics and brahmins
and other supplicants.
Training in moral conduct,

they don’t prevent others from giving
food to beggars.
O King, ruler of the people:
when such people die
they go to the Third Heaven—
from darkness they’re bound for light.

O King, some people are rich,
but faithless and stingy.
Miserly, with bad intentions,
they lack regard, they have wrong view.

They abuse and insult
ascetics and brahmins
and other supplicants
They’re nihilists and bullies,

who prevent others from giving
food to beggars.
O King, ruler of the people:
when such people die
they fall into the terrible hell—
from light they’re bound for darkness.

O King, some people are rich,
faithful and not stingy.
They give with best of intentions,
that peaceful-hearted person.

They rise for and bow to
ascetics and brahmins
and other supplicants.
Training in moral conduct,

they don’t prevent others from giving
food to beggars.
O King, ruler of the people:
when such people die
they go to the Third Heaven—
from light they’re bound for light.”

SN 3.22 — Ayyikāsutta — Grandmother

At Sāvatthī.

King Pasenadi of Kosala sat to one side, and the Buddha said to him, “So, Great King, where are you coming from in the middle of the day?”

“Sir, my grandmother has passed away. She was old, elderly and senior. She was advanced in years and had reached the final stage of life; she was a hundred and twenty years old. But I loved my grandmother; she was dear to me. If by giving away the elephant-treasure I could get my grandmother back, I’d do it. If by giving away the horse-treasure I could get my grandmother back, I’d do it. If by giving away a prize village I could get my grandmother back, I’d do it. If by giving away the whole country I could get my grandmother back, I’d do it.”

“Great king, all sentient beings are liable to die. Death is their end; they’re not exempt from death.”

“It’s incredible, sir, it’s amazing, how well said this was by the Buddha: ‘All sentient beings are liable to die. Death is their end; they’re not exempt from death.’”

“That’s so true, Great King! That’s so true! All sentient beings are liable to die. Death is their end; they’re not exempt from death. It’s like the vessels made by potters. Whatever kind they are, whether baked or unbaked, all of them are liable to break apart. Breaking is their end; they’re not exempt from breakage. In the same way, all sentient beings are liable to die. Death is their end; they’re not exempt from death.”

That is what the Buddha said. …

“All beings will die,
for life ends in death.
They pass on according to their deeds,
reaping the fruits of good and bad.
Those who do bad go to hell,
and if you do good you go to heaven.

That’s why you should do good,
investing in the future life.
The good deeds of sentient beings
support them in the next world.”

SN 3.23 — Lokasutta — The World

At Sāvatthī.

Seated to one side, King Pasenadi said to the Buddha, “Sir, how many things arise in the world for its harm, suffering, and discomfort?”

“Great king, three things arise in the world for its harm, suffering, and discomfort. What three? Greed, hate, and delusion. These three things arise in the world for its harm, suffering, and discomfort.”

That is what the Buddha said. …

“When greed, hate, and delusion,
originate inside oneself,
they harm a person of wicked heart,
as a bamboo is destroyed by its own fruit.”

SN 3.24 — Issattasutta — Archery

At Sāvatthī.

Seated to one side, King Pasenadi said to the Buddha, “Sir, where should a gift be given?”

“Wherever your heart feels inspired, Great King.”

“But sir, where is a gift very fruitful?”

“Where a gift should be given is one thing, Great King, but where a gift is very fruitful is another. A gift is very fruitful when it’s given to an ethical person, not so much to an unethical person. Well then, Great King, I’ll ask you about this in return, and you can answer as you like.

What do you think, Great King? Suppose you were at war, ready to fight a battle. Then along comes an aristocrat youth who is untrained, inexpert, unfit, inexperienced. And he’s fearful, scared, nervous, quick to flee. Would you employ such a man? Would he be of any use to you?”

“No, sir, I would have no use for such a man.”

“What about a brahmin youth, a peasant youth, or a menial youth who was similar?”

“No, sir, I would have no use for such a man.”

“What do you think, Great King? Suppose you were at war, ready to fight a battle. Then along comes an aristocrat youth who is trained, expert, fit, experienced. And he’s fearless, brave, bold, standing his ground. Would you employ such a man? Would he be of any use to you?”

“Yes, sir, I would have a use for such a man.”

“What about a brahmin youth, a peasant youth, or a menial youth who was similar? Would you employ such a man? Would he be of any use to you?”

“Yes, sir, I would have a use for such a man.”

“In the same way, a gift to anyone who has given up five factors and possesses five factors is very fruitful, no matter what family they’ve gone forth from.

What are the five factors they’ve given up? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five factors they’ve given up.

What are the five factors they possess? The entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. These are the five factors they possess.

I say that a gift to anyone who has given up these five factors and possesses these five factors is very fruitful.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Any youth skilled at archery,
powerful and vigorous,
would be employed by a king going to war—
one is not a coward by reason of birth.

Just so, whoever is settled
in the qualities of patience and gentleness,
an intelligent person with noble conduct,
should be venerated even if they’re low born.

You should build lovely hermitages
and settle learned people in them.
You should set up water supplies in barren regions
and passages in places hard to travel.

Food, drink, edibles,
clothes, and lodgings
should be given to the upright ones,
with a clear and confident heart.

The thundering rain cloud,
its hundred peaks wreathed in lightning,
pours down over the rich earth,
soaking the uplands and valleys.

So too an astute person,
faithful and learned,
should prepare a meal to satisfy
supplicants with food and drink.

Rejoicing, they strew gifts about,
saying, ‘Give! Give!’
For that is their thunder,
like rain sent from the heavens.
That stream of merit so abundant
showers down on the giver.”

SN 3.25 — Pabbatūpamasutta — The Simile of the Mountain

At Sāvatthī.

King Pasenadi of Kosala sat to one side, and the Buddha said to him, “So, Great King, where are you coming from in the middle of the day?”

“Sir, there are anointed aristocratic kings who are infatuated with authority, and obsessed with greed for sensual pleasures. They have attained stability in the country, occupying a vast conquered territory. Today I have been busy fulfilling the duties of such kings.”

“What do you think, Great King? Suppose a trustworthy and dependable man were to come from the east. He’d approach you and say: ‘Please, Great King, you should know this. I come from the east. There I saw a big mountain that reached the clouds. And it was coming this way, crushing all creatures. So then, Great King, do what you must!’

Then a second trustworthy and dependable man were to come from the west … a third from the north … and a fourth from the south. He’d approach you and say: ‘Please, Great King, you should know this. I come from the south. There I saw a big mountain that reached the clouds. And it was coming this way, crushing all creatures. So then, Great King, do what you must!’

Should such a dire threat arise—a grim loss of human life, when human birth is so rare—what would you do?”

“Sir, what could I do but practice the teachings, practice morality, doing skillful and good actions?”

“I tell you, Great King, I announce to you: old age and death are advancing upon you. Since old age and death are advancing upon you, what would you do?”

“Sir, what can I do but practice the teachings, practice morality, doing skillful and good actions?

Sir, there are anointed aristocratic kings who are infatuated with authority, and obsessed with greed for sensual pleasures. They have attained stability in the country, occupying a vast conquered territory. Such kings engage in battles of elephants, cavalry, chariots, or infantry. But there is no place, no domain for such battles when old age and death are advancing.

In this royal court there are ministers of wise counsel who are capable of dividing an approaching enemy by wise counsel. But there is no place, no domain for such diplomatic battles when old age and death are advancing.

In this royal court there is abundant gold, both coined and uncoined, stored above and below ground. Using this wealth we can bribe an approaching enemy. But there is no place, no domain for such monetary battles when old age and death are advancing.

When old age and death are advancing, what can I do but practice the teachings, practice morality, doing skillful and good actions?”

“That’s so true, Great King! That’s so true! When old age and death are advancing, what can you do but practice the teachings, practice morality, doing skillful and good actions?”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Suppose there were vast mountains
of solid rock pressing against the sky
drawing in from all sides
and crushing the four quarters.

So too old age and death
advance upon all living creatures—
aristocrats, brahmins, peasants,
menials, corpse-workers, and scavengers.
They spare nothing.
They crush all beneath them.

There’s nowhere for elephants to take a stand,
nor chariots nor infantry.
They can’t be defeated
by diplomatic battles or by wealth.

That’s why an astute person,
seeing what’s good for themselves,
being wise, would place faith
in the Buddha, the teaching, and the Saṅgha.

Whoever lives by the teaching
in body, speech, and mind,
is praised in this life
and departs to rejoice in heaven.”

The Linked Discourses with the Kosalan are complete.

SN 4 — Mārasaṁyuttaṁ samattaṁ. — The Linked Discourses with Māra are complete.

SN 4.1 — Tapokammasutta — Mortification

So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.

Then as he was in private retreat this thought came to his mind, “I am truly freed from that grueling work! Thank goodness I’m freed from that pointless grueling work. Thank goodness I’m freed and have attained awakening.”

And then Māra the Wicked, knowing the Buddha’s train of thought, went up to him and addressed him in verse:

“You’ve left the practice of mortification
by which sons of men purify themselves.
You’re impure, but think yourself pure;
you’ve strayed from the path of purity.”

Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:

“I realized that it’s pointless;
all that endless mortification
is as futile
as oars and rudder on dry land.

Ethics, immersion, and wisdom:
by developing this path to awakening
I attained ultimate purity.
You’re beaten, terminator!”

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

SN 4.2 — Hatthirājavaṇṇasutta — In the Form of an Elephant King

So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.

Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.

Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, manifested in the form of a big elephant king and approached him. Its head was like a big block of soapstone. Its tusks were like pure silver. Its trunk was like a long plough pole.

Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:

“Transmigrating for such a long time,
you’ve made forms beautiful and ugly.
Enough of this, Wicked One!
You’re beaten, terminator!”

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

SN 4.3 — Subhasutta — Beautiful

So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.

Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.

Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and while not far away, displayed a rainbow of bright colors, both beautiful and ugly.

Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:

“Transmigrating for such a long time,
you’ve made forms beautiful and ugly.
Enough of this, Wicked One!
You’re beaten, terminator.

Those who are well restrained
in body, speech, and mind
don’t fall under Māra’s sway,
nor are they your footmen.”

Then Māra … vanished right there.

SN 4.4 — Paṭhamamārapāsasutta — Māra’s Snares (1st)

So I have heard. At one time the Buddha was staying near Varanasi in the deer park at Isipatana. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, I have attained and realized supreme freedom through rational application of mind and rational right effort. You too should attain and realize supreme freedom through rational application of mind and rational right effort.”

Then Māra the Wicked went up to the Buddha and addressed him in verse:

“You’re bound by Māra’s snares,
both human and heavenly.
You’re bound by Māra’s bonds:
you won’t escape me, ascetic!”

“I’m freed from Māra’s snares,
both human and heavenly.
I’m freed from Māra’s bonds.
You’re beaten, terminator!”

Then Māra … vanished right there.

SN 4.5 — Dutiyamārapāsasutta — Māra’s Snares (2nd)

At one time the Buddha was staying near Varanasi in the deer park at Isipatana. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, I am freed from all snares, both human and heavenly. You are also freed from all snares, both human and heavenly.

Wander forth, mendicants, for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. Let not two go by one road.

Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure. There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!

I will travel to the town of Senā in Uruvelā in order to teach the Dhamma.”

Then Māra the Wicked went up to the Buddha and addressed him in verse:

“You’re bound by all snares,
both human and heavenly.
You’re bound by the great bond:
you won’t escape me, ascetic!”

“I’m freed from all snares,
both human and heavenly.
I’m freed from the great bonds;
You’re beaten, terminator!”

Then Māra … vanished right there.

SN 4.6 — Sappasutta — A Cobra

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.

Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, manifested in the form of a big cobra king and approached him. Its body was like a big canoe carved from a single tree. Its hood was like a large brewer’s sieve. Its eyes were like big bronze cups from Kosala. Its tongue flickered from its mouth like lightning flashes in a thunderstorm. The sound of its breathing was like the puffing of a blacksmith’s bellows.

Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:

“One who frequents empty buildings
for lodging—that sage is self-restrained.
It’s appropriate for that sort
to live there after relinquishing.

Though there are lots of creepy crawlies,
and lots of flies and reptiles,
they wouldn’t stir a hair
of a great sage in that empty hut.

Though the firmament may split and the earth may quake,
and all creatures be stricken with fear;
and even if an arrow’s aimed at their breast,
the Buddhas take no shelter in attachments.”

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

SN 4.7 — Supatisutta — Sleeping

At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

He spent much of the night walking mindfully in the open. At the crack of dawn he washed his feet and entered his dwelling. He laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.

Then Māra the Wicked went up to the Buddha and addressed him in verse:

“What, you’re asleep? Really, you’re asleep?
You sleep like a loser—what’s up with that?
You sleep, thinking that the hut is empty.
You sleep when the sun has come up—what’s up with that?”

“For them there is no craving—
the weaver, the clinger—to track them anywhere.
With the ending of all attachments the awakened Buddha sleeps.
What’s that got to do with you, Māra?”

Then Māra … vanished right there.

SN 4.8 — Nandatisutta — Delighting

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then Māra the Wicked went up to the Buddha and spoke this verse in the Buddha’s presence:

“Children bring you delight!
Cattle also bring you delight!
For attachments are a man’s delight;
without attachments there’s no delight.”

“Your children bring you sorrow.
Your cattle also bring you sorrow.
For attachments are a man’s sorrow;
without attachments there are no sorrows.”

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

SN 4.9 — Paṭhamaāyusutta — Lifespan (1st)

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, the lifespan of humans is short. We are headed for lives to come. So we must do what is skillful, we must practice the spiritual life. No one born is immortal. A long life is a hundred years or a little more.”

Then Māra the Wicked went up to the Buddha and addressed him in verse:

“The life of humans is long!
A true person wouldn’t scorn it.
Live like a suckling babe,
for Death has not come for you.”

“The life of humans is short,
and a true person scorns it.
They should live as though their head was on fire,
for Death comes for everyone.”

Then Māra … vanished right there.

SN 4.10 — Dutiyaāyusutta — Lifespan (2nd)

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. There the Buddha … said:

“Mendicants, the lifespan of humans is short. We are headed for lives to come. We must do what is skillful, we must practice the spiritual life. No one born is immortal. A long life is a hundred years or a little more.”

Then Māra the Wicked went up to the Buddha and addressed him in verse:

“The days and nights don’t rush by,
and life isn’t cut short.
The life of mortals keeps rolling on,
like a chariot’s rim around the hub.”

“The days and nights rush by,
and then life is cut short.
The life of mortals wastes away,
like the water in tiny streams.”

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

SN 4.11 — Pāsāṇasutta — Boulders

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.

Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and crushed some large boulders close by him.

Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:

“Even if you shake
this entire Vulture’s Peak,
the rightly released,
the awakened, are unshaken.”

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

SN 4.12 — Kinnusīhasutta — Lion

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly.

Then Māra thought, “The ascetic Gotama is teaching Dhamma, surrounded by a large assembly. Why don’t I go and pull the wool over their eyes?”

Then Māra the Wicked went up to the Buddha and addressed him in verse:

“Why now do you roar like a lion?
You’re so self-assured in the assembly!
For there is someone who’ll wrestle with you,
so why do you imagine you’re the victor?”

“The great heroes they roar,
self-assured in the assemblies.
The Realized One, attained to power,
has crossed over clinging to the world.”

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

SN 4.13 — Sakalikasutta — A Splinter

So I have heard. At one time the Buddha was staying near Rājagaha in the Maddakucchi deer park.

Now at that time the Buddha’s foot had been cut by a wooden splinter. The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable. But he endured unbothered, with mindfulness and situational awareness. And then he spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.

Then Māra the Wicked went up to the Buddha and addressed him in verse:

“Are you feeble that you lie down? Or are you drunk on poetry?
Are your goals not amply satisfied?
Alone in a secluded lodging,
why this sleeping, sleepyhead?”

“I’m not feeble that I lie down, nor am I drunk on poetry.
Having reached the goal, I’m rid of sorrow.
Alone in a secluded lodging,
I lie down full of sympathy for all living creatures.

Even those with a dart stuck in the breast,
piercing the heart moment by moment,
are able to get some sleep.
So why not I, whose dart is drawn out?

I don’t lie awake tense, nor do I fear to sleep.
The days and nights don’t disturb me,
as I see no decline for myself in the world.
That’s why I lie down full of sympathy for all living creatures.”

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

SN 4.14 — Patirūpasutta — Appropriate

At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Ekasālā.

Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly of laypeople.

Then Māra thought, “The ascetic Gotama is teaching Dhamma, surrounded by a large assembly of laypeople. Why don’t I go and pull the wool over their eyes?”

Then Māra the Wicked went up to the Buddha and addressed him in verse:

“It’s not appropriate for you
to instruct others.
As you engage in this,
don’t get caught up in favoring and opposing.”

“The Buddha instructs others
out of compassion for their welfare.
The Realized One is liberated
from favoring and opposing.”

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

SN 4.15 — Mānasasutta — A Mental Snare

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then Māra the Wicked went up to the Buddha and addressed him in verse:

“There’s a mental snare
wandering in midair.
I’ll bind you with it—
you won’t escape me, ascetic!”

“Sights, sounds, tastes, smells,
and touches so delightful:
desire for these is gone from me.
You’re beaten, terminator!”

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

SN 4.16 — Pattasutta — The Alms Bowls

At Sāvatthī.

Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the five grasping aggregates. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

Then Māra thought, “This ascetic Gotama is educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the five grasping aggregates. And the mendicants are paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Why don’t I go and pull the wool over their eyes?”

At that time several alms bowls were placed in the open air. Then Māra the Wicked manifested in the form of an ox and approached those bowls.

One of the mendicants said to another, “Mendicant, mendicant, that ox will break the bowls.”

When this was said, the Buddha said to that mendicant, “Mendicant, that’s no ox. That’s Māra the Wicked come to pull the wool over your eyes!”

Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:

“Form, what is felt, and perception,
consciousness, and what is chosen:
‘I am not this’ and ‘this is not mine’;
that’s how they become free of desire for them.

When you’re detached, secure,
all fetters transcended,
though Māra and his army chase everywhere
they never find you.”

Then Māra … vanished right there.

SN 4.17 — Chaphassāyatanasutta — The Six Fields of Contact

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the six fields of contact. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

Then Māra thought, “This ascetic Gotama is educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the six fields of contact. And those mendicants are paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Why don’t I go and pull the wool over their eyes?”

Then Māra the Wicked went up to the Buddha and made a terrifyingly loud noise close by him. It seemed as if the earth were shattering, so that one of the mendicants said to another, “Mendicant, mendicant, it seems like the earth is shattering!”

When this was said, the Buddha said to that mendicant, “Mendicant, that’s not the earth shattering. That’s Māra the Wicked come to pull the wool over your eyes!”

Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:

“Sights, sounds, tastes, smells,
touches, and ideas, the lot of them—
this is the terrible bait
that the world’s infatuated by.

But a mindful disciple of the Buddha
has transcended all that.
Having slipped free of Māra’s dominion,
they shine like the sun.”

Then Māra … vanished right there.

SN 4.18 — Piṇḍasutta — Alms Food

At one time the Buddha was staying in the land of the Magadhans near the brahmin village of Pañcasālā.

Now at that time in Pañcasālā the young maidens were occupied with guests. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Pañcasālā for alms.

Now at that time Māra had possessed the brahmins and householders of Pañcasālā, so that they thought, “Don’t let the ascetic Gotama get any alms!”

Then the Buddha left the village with his bowl as clean-washed as it was when he entered for alms.

Then Māra the Wicked went up to the Buddha and said to him, “Well, ascetic, did you get any alms?”

“Wicked One, did you make sure I didn’t get any alms?”

“Well then, sir, let the Buddha enter Pañcasālā a second time for alms. I’ll make sure you get alms.”

“Māra has produced wickedness
in attacking the Realized One.
Wicked One, do you imagine that
your wickedness won’t bear fruit?

Let us live so very happily,
we who have nothing.
We shall feed on rapture,
like the gods of streaming radiance.”

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

SN 4.19 — Kassakasutta — A Farmer

At Sāvatthī.

Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

Then Māra thought, “The ascetic Gotama is giving a Dhamma talk about extinguishment … and the mendicants are listening well. Why don’t I go and pull the wool over their eyes?”

Then Māra the Wicked manifested in the form of a farmer carrying a large plough on his shoulder. He held a long goad, his hair was messy, he was clad in sunn hemp, and his feet were muddy. He went up to the Buddha and said to him, “So, ascetic, did you happen to see any oxen?”

“But what have you to do with oxen, Wicked One?”

“Mine alone, ascetic, is the eye, mine are sights, mine is the field of eye contact consciousness. Where can you escape me, ascetic? Mine alone is the ear … nose … tongue … body … mind, mine are ideas, mine is the field of mind contact consciousness. Where can you escape me, ascetic?”

“Yours alone, Wicked One, is the eye, yours are sights, yours is the field of eye contact consciousness. Where there is no eye, no sights, no eye contact consciousness—you have no place there, Wicked One! Yours alone is the ear … nose … tongue … body … mind, yours are ideas, yours is the field of mind contact consciousness. Where there is no mind, no ideas, no mind contact consciousness—you have no place there, Wicked One!”

“The things they call ‘mine’,
and those who say ‘it’s mine’:
if your mind remains there,
you won’t escape me, ascetic!”

“The things they speak of aren’t mine;
I’m not someone who speaks like that.
So know this, Wicked One:
you won’t even see the path I take.”

Then Māra … vanished right there.

SN 4.20 — Rajjasutta — Ruling

At one time the Buddha was staying in the land of the Kosalans, in a wilderness hut on the slopes of the Himalayas.

Then as he was in private retreat this thought came to his mind, “I wonder if it’s possible to rule legitimately, without killing or having someone kill for you; without conquering or having someone conquer for you; without sorrowing or causing sorrow?”

And then Māra the Wicked, knowing the Buddha’s train of thought, went up to him and said, “Rule, Blessed One! Rule, Holy One! Rule legitimately, without killing or having someone kill for you; without conquering or having someone conquer for you; without sorrowing or causing sorrow!”

“But what do you see, Wicked One, that you say this to me?”

“The Blessed One, sir, has developed and cultivated the four bases for psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Blessed One need only determine that the Himalaya, king of mountains, was gold, and it would turn into gold.”

“Take a golden mountain,
entirely of native gold, and double it—
it’s still not enough for one!
Knowing this, live a moral life.

When a personage has seen where suffering comes from
how could they incline toward sensual pleasures?
Realizing that attachment is a chain in the world,
a personage would train to remove it.”

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

SN 4.21 — Sambahulasutta — Several

So I have heard. At one time the Buddha was staying in the land of the Sakyans near Silāvatī.

Now at that time several mendicants were meditating not far from the Buddha, diligent, keen, and resolute.

Then Māra the Wicked manifested in the form of a brahmin with a large matted dreadlock, wearing an antelope hide. He was old, bent double, wheezing, and held a staff made of cluster fig tree wood. He went up to those mendicants and said, “You’ve gone forth while young, reverends. With pristine black hair, you’re blessed with youth, in the prime of life, and you’ve never flirted with sensual pleasures. Enjoy human sensual pleasures. Don’t give up what is apparent in the present to chase after what takes effect over time.”

“Brahmin, that’s not what we’re doing. We’re giving up what takes effect over time to chase after what is apparent in the present. For the Buddha says that sensual pleasures take effect over time; they give much suffering and distress, and they are all the more full of drawbacks. But this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

When they had spoken, Māra the Wicked shook his head, waggled his tongue, raised his eyebrows until his brow puckered in three furrows, and left leaning on his staff.

Then those mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said, “Mendicants, that was no brahmin. That was Māra the Wicked who came to pull the wool over your eyes!”

Then, understanding this matter, on that occasion the Buddha spoke this verse:

“When a personage has seen where suffering comes from
how could they incline toward sensual pleasures?
Realizing that attachment is a chain in the world,
a personage would train to remove it.”

SN 4.22 — Samiddhisutta — With Samiddhi

At one time the Buddha was staying in the land of the Sakyans near Silāvatī.

Now at that time Venerable Samiddhi was meditating not far from the Buddha, diligent, keen, and resolute. Then as Venerable Samiddhi was in private retreat this thought came to his mind, “I’m so fortunate, so very fortunate, to have a teacher who is a perfected one, a fully awakened Buddha! I’m so fortunate, so very fortunate, to have gone forth in a teaching and training so well explained! I’m so fortunate, so very fortunate, to have spiritual companions who are ethical and of good character.”

And then Māra the Wicked, knowing Samiddhi’s train of thought, went up to him and made a terrifyingly loud noise close by him. It seemed as if the earth was shattering.

Then Samiddhi went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said, “Samiddhi, that’s not the earth shattering. That’s Māra the Wicked come to pull the wool over your eyes! Go back to that same place, Samiddhi, and meditate, diligent, keen, and resolute.”

“Yes, sir,” replied Samiddhi. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

And for a second time Samiddhi was meditating in that same place, diligent, ardent, and resolute. And for a second time he had the same thought … and Māra made an earth-shattering noise.

Then Samiddhi addressed Māra the Wicked in verse:

“I went forth out of faith
from the lay life to homelessness.
My mindfulness and wisdom are mature,
my mind is serene in immersion.
Make whatever illusions you want,
it won’t bother me.”

Then Māra the Wicked, thinking, “The mendicant Samiddhi knows me!” miserable and sad, vanished right there.

SN 4.23 — Godhikasutta — With Godhika

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

Now at that time Venerable Godhika was staying on the slopes of Isigili at the Black Rock. Then Venerable Godhika, meditating diligent, keen, and resolute, experienced temporary freedom of heart. But then he fell away from that temporary freedom of heart. For a second … third … fourth … fifth … sixth time Godhika experienced temporary freedom of heart. But for a sixth time he fell away from it. For a seventh time Godhika, meditating diligent, keen, and resolute, experienced temporary freedom of heart.

Then he thought, “I’ve fallen away from this temporary freedom of heart no less than six times. Why don’t I commit suicide?”

And then Māra the Wicked, knowing Godhika’s train of thought, went up to the Buddha and addressed him in verse:

“O great hero, O greatly wise!
Shining with power and glory.
You’ve gone beyond all enmities and fears,
I bow to your feet, O Clear-eyed One!

Great hero, master of death,
your disciple longs for death,
he’s planning for it.
Stop him, O light-bringer!

For Blessed One, renowned among men,
your disciple who loves your teaching,
a trainee who hasn’t achieved their heart’s desire—
how can they kill themselves?”

Now at that time Venerable Godhika had already committed suicide.

Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:

“This is how the attentive act,
for they don’t long for life.
Having plucked out craving, root and all,
Godhika is quenched.”

Then the Buddha said to the mendicants, “Come, mendicants, let’s go to the Black Rock on the slopes of Isigili where Godhika, who came from a good family, committed suicide.”

“Yes, sir,” they replied.

Then the Buddha together with several mendicants went to the Black Rock on the slopes of Isigili. The Buddha saw Godhika off in the distance on his cot, lying with aggregates cast off.

Now at that time a cloud of black smoke was moving east, west, north, south, above, below, and in-between.

Then the Buddha said to the mendicants,

“Mendicants, do you see that cloud of black smoke moving east, west, north, south, above, below, and in-between?”

“Yes, sir.”

“That’s Māra the Wicked searching for Godhika’s consciousness, wondering: ‘Where is Godhika’s consciousness established?’ But since his consciousness is not established, Godhika is quenched.”

Then Māra, carrying his arched harp made from the pale timber of wood-apple, went up to the Buddha and addressed him in verse:

“Above, below, all round,
in the four quarters and in-between,
I’ve been searching without success:
where has that Godhika got to?”

“He was an attentive and steadfast sage,
a meditator who loved absorption.
By day and by night he applied himself,
without concern for his life.

He defeated the army of death,
and won’t return for any future life.
Having plucked out craving, root and all
Godhika is quenched.”

So stricken with sorrow
that his harp dropped from his armpit,
that spirit, downcast,
vanished right there.

SN 4.24 — Sattavassānubandhasutta — Seven Years of Pursuit

So I have heard. At one time the Buddha was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.

Now at that time Māra the Wicked had been pursuing the Buddha for seven years hoping to find a vulnerability without success.

Then Māra the Wicked went up to the Buddha and addressed him in verse:

“Are you swamped by sorrow that you meditate in the forest?
Have you lost a fortune, or do you long for one?
Or perhaps you’ve committed some crime in the village?
Why don’t you get too close to people?
And why does no one get close to you?”

“I’ve dug out the root of sorrow completely.
I practice absorption free of guilt or sorrow.
I’ve cut off all greed and muttered prayer for future lives.
Undefiled, I practice absorption, O kinsman of the negligent!”

“The things they call ‘mine’,
and those who say ‘it’s mine’:
if your mind remains there,
you won’t escape me, ascetic!”

“The things they speak of aren’t mine;
I’m not someone who speaks like that.
So know this, Wicked One:
you won’t even see the path I take.”

“If you’ve discovered the path
that’s safe, and leads to freedom from death,
go and walk that path alone—
why teach it to anyone else?”

“Those crossing to the far shore
ask what’s beyond the domain of Death.
When I’m asked, I explain to them
the truth without attachments.”

“Sir, suppose there was a lotus pond not far from a town or village, and a crab lived there. Then several boys or girls would leave the town or village and go to the pond, where they’d pull out the crab and put it on solid ground. Whenever that crab extended a claw, those boys or girls would snap, crack, and break it off with a stick or a stone. And when that crab’s claws had all been snapped, cracked, and broken off it wouldn’t be able to return down into that lotus pond.

In the same way, sir, the Buddha has snapped, cracked, and broken off all my twists, ducks, and dodges. Now I’m not able to approach the Buddha again in hopes of finding a vulnerability.”

Then Māra the Wicked recited these verses of disappointment in the Buddha’s presence:

“A crow once circled a stone
that looked like a lump of fat.
‘Perhaps I’ll find something tender,’ it thought,
‘perhaps there’s something tasty.’

But finding nothing tasty,
the crow left that place.
Like the crow that pecked the stone,
I leave Gotama disappointed.”

SN 4.25 — Māradhītusutta — Māra’s Daughters

And then Māra the Wicked, after reciting these verses of disillusionment in the Buddha’s presence, left that place. He sat cross-legged on the ground not far from the Buddha, silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, scratching the ground with a stick.

Then Māra’s daughters Craving, Malignancy, and Lust went up to Māra the Wicked, and addressed him in verse:

“Why so downhearted, dad?
What man are you upset about?
We’ll catch him with the snare of lust,
like an elephant in the wild.
We’ll tie him up and bring him back—
he’ll fall under your sway!”

“In this world he is the perfected one, the Holy One.
He’s not easily seduced by lust.
He has slipped free of Māra’s dominion;
that’s why I’m so upset.”

Then Māra’s daughters Craving, Malignancy, and Lust went up to the Buddha, and said to him, “We serve at your feet, ascetic.” But the Buddha ignored them, since he was freed with the supreme ending of attachments.

Then Craving, Malignancy, and Lust withdrew to one side to think up a plan. “Men have a diverse spectrum of tastes. Why don’t we each manifest in the form of a hundred young maidens?”

So that’s what they did. Then they went up to the Buddha and said to him, “We serve at your feet, ascetic.” But the Buddha still ignored them, since he was freed with the supreme ending of attachments.

Then Craving, Malignancy, and Lust withdrew to one side to think up a plan. “Men have a diverse spectrum of tastes. Why don’t we each manifest in the form of a hundred women who have never given birth?” So that’s what they did. Then they went up to the Buddha and said to him, “We serve at your feet, ascetic.” But the Buddha still ignored them, since he was freed with the supreme ending of attachments.

Then Craving, Malignancy, and Lust … each manifested in the form of a hundred women who have given birth once … women who have given birth twice … middle-aged women … old women … But the Buddha still ignored them, since he was freed with the supreme ending of attachments.

Then Craving, Malignancy, and Lust withdrew to one side and said, “What our father said is true:

‘In this world he is the perfected one, the Holy One.
He’s not easily seduced by lust.
He has slipped free of Māra’s dominion;
that’s why I’m so upset.’

For if we had come on to any ascetic or brahmin like this who was not free of lust, his heart would explode, or he’d spew hot blood from his mouth, or he’d go mad or lose his mind. He’d dry up, wither away, and shrivel up like a green reed that was mowed down.”

Then Māra’s daughters Craving, Malignancy, and Lust went up to the Buddha, and stood to one side. Māra’s daughter Craving addressed the Buddha in verse:

“Are you swamped by sorrow that you meditate in the forest?
Have you lost a fortune, or do you long for one?
Or perhaps you’ve committed some crime in the village?
Why don’t you get too close to people?
And why does no one get close to you?”

“I’ve reached the goal, peace of heart.
Having conquered the army of the likable and pleasant,
alone, practicing absorption, I awakened to bliss.
That’s why I don’t get too close to people,
and no one gets too close to me.”

Then Māra’s daughter Malignancy addressed the Buddha in verse:

“How does a mendicant who has crossed five floods
usually meditate here while crossing the sixth?
How do they usually practice absorption so that sensual perceptions
are blocked out and don’t get hold of them?”

“With tranquil body and mind well freed,
without making choices, mindful, homeless;
understanding the teaching, they practice absorption without placing the mind;
they’re not shaking or drifting or rigid.

That’s how a mendicant who has crossed five floods
usually meditates here while crossing the sixth.
That’s how they usually practice absorption so that sensual perceptions
are blocked out and don’t get hold of them.”

Then Māra’s daughter Lust addressed the Buddha in verse:

“He lives with his community after cutting off craving,
and many of the faithful will cross over for sure.
Alas, this homeless one will snatch many men away,
and lead them past the King of Death!”

“The great heroes they lead
by means of the true teaching.
When the Realized Ones are leading by the teaching,
how could anyone who knows be jealous?”

Then Māra’s daughters Craving, Malignancy, and Lust went up to Māra the Wicked. Māra the Wicked saw them coming off in the distance, and addressed them in verse:

“Fools! You drill into a mountain
with lotus stalks!
You dig up a hill with your nails!
You chew iron with your teeth!

You seek a footing in the abyss, as it were,
while lifting a rock with your head!
After attacking a stump with your breast, as it were,
you leave Gotama disappointed.”

They came dazzling—
Craving, Malignancy, and Lust.
But the Teacher brushed them off right there,
like the gale, a fallen tuft.

The Linked Discourses with Māra are complete.

SN 5 — Bhikkhunīsaṁyuttaṁ samattaṁ. — The Linked Discourses on Nuns are complete.

SN 5.1 — Āḷavikāsutta — With Āḷavikā

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then the nun Āḷavikā robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms. She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest seeking seclusion.

Then Māra the Wicked, wanting to make the nun Āḷavikā feel fear, terror, and goosebumps, wanting to make her fall away from seclusion, went up to her and addressed her in verse:

“There’s no escape in the world,
so what will seclusion do for you?
Enjoy erotic delights;
don’t regret it later.”

Then the nun Āḷavikā thought, “Who’s speaking this verse, a human or a non-human?”

Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from seclusion!”

Then Āḷavikā, knowing that this was Māra the Wicked, replied to him in verse:

“There is an escape in the world,
and I’ve personally experienced it with wisdom.
O Wicked One, kinsman of the negligent,
you don’t know that state.

Sensual pleasures are like swords and spears;
the aggregates are their chopping block.
What you call erotic delight
is now no delight for me.”

Then Māra the Wicked, thinking, “The nun Āḷavikā knows me!” miserable and sad, vanished right there.

SN 5.2 — Somāsutta — With Somā

At Sāvatthī.

Then the nun Somā robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms. She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest for the day’s meditation, plunged deep into it, and sat at the root of a tree to meditate.

Then Māra the Wicked, wanting to make the nun Somā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:

“That state’s very challenging;
it’s for the sages to attain.
With her two-inch wisdom,
it’s not possible for a woman.”

Then the nun Somā thought, “Who’s speaking this verse, a human or a non-human?”

Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

Then Somā, knowing that this was Māra the Wicked, replied to him in verse:

“What difference does womanhood make
when the mind is serene,
and knowledge is present
as you rightly discern the Dhamma.

Surely someone who might think:
‘I am woman’, or ‘I am man’,
or ‘I am’ anything at all,
is fit for Māra to address.”

Then Māra the Wicked, thinking, “The nun Somā knows me!” miserable and sad, vanished right there.

SN 5.3 — Kisāgotamīsutta — With Kisāgotamī

At Sāvatthī.

Then the nun Kisāgotamī robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms. She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest for the day’s meditation, plunged deep into it, and sat at the root of a tree to meditate.

Then Māra the Wicked, wanting to make the nun Kisāgotamī feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:

“Why do you sit alone and cry
as if your children have died?
You’ve come to the woods all alone—
are you looking for a man?”

Then the nun Kisāgotamī thought, “Who’s speaking this verse, a human or a non-human?”

Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

Then Kisāgotamī, knowing that this was Māra the Wicked, replied to him in verse:

“I’ve got over the death of children,
and I’m finished with men.
I don’t grieve or lament,
and I’m not afraid of you, sir!

Relishing is banished in every respect,
and the mass of darkness is shattered.
I’ve defeated the army of death,
and live without defilements.”

Then Māra the Wicked, thinking, “The nun Kisāgotamī knows me!” miserable and sad, vanished right there.

SN 5.4 — Vijayāsutta — With Vijayā

At Sāvatthī.

Then the nun Vijayā robed up in the morning … and sat at the root of a tree for the day’s meditation.

Then Māra the Wicked, wanting to make the nun Vijayā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:

“You’re so young and beautiful,
and I’m a youth in my prime.
Come, my lady, let us enjoy
the music of a five-piece band.”

Then the nun Vijayā thought, “Who’s speaking this verse, a human or a non-human?”

Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

Then Vijayā, knowing that this was Māra the Wicked, replied to him in verse:

“Sights, sounds, tastes, smells,
and touches so delightful.
I hand them right back to you, Māra,
for I have no use for them.

This body is rotting,
decaying and frail.
I’m horrified and repelled by it,
and I’ve eradicated sensual craving.

There are beings in the realm of luminous form,
and others stuck in the formless.
I’ve destroyed the darkness
regarding all such peaceful attainments.”

Then Māra the Wicked, thinking, “The nun Vijayā knows me!” miserable and sad, vanished right there.

SN 5.5 — Uppalavaṇṇāsutta — With Uppalavaṇṇā

At Sāvatthī.

Then the nun Uppalavaṇṇā robed up in the morning … and stood at the root of a sal tree in full flower.

Then Māra the Wicked, wanting to make the nun Uppalavaṇṇā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:

“You’ve come to this sal tree all crowned with flowers,
and stand at its root all alone, O nun.
Your beauty is second to none—
silly girl, aren’t you afraid of rascals?”

Then the nun Uppalavaṇṇā thought, “Who’s speaking this verse, a human or a non-human?”

Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

Then Uppalavaṇṇā, knowing that this was Māra the Wicked, replied to him in verse:

“Even if 100,000 rascals like you
were to come here,
I’d stir not a hair nor panic.
I’m not scared of you, Māra, even alone.

I’ll vanish,
or I’ll enter your belly;
I could stand between your eyebrows
and you still wouldn’t see me.

I’m the master of my own mind,
I’ve developed the bases of psychic power well.
I’m free from all bonds,
and I’m not afraid of you, sir!”

Then Māra the Wicked, thinking, “The nun Uppalavaṇṇā knows me!” miserable and sad, vanished right there.

SN 5.6 — Cālāsutta — With Cālā

At Sāvatthī.

Then the nun Cālā robed up in the morning … and sat at the root of a tree for the day’s meditation.

Then Māra the Wicked went up to Cālā and said to her, “Nun, what don’t you approve of?”

“I don’t approve of rebirth, sir.”

“Why don’t you approve of rebirth?
When you’re born, you get to enjoy sensual pleasures.
Who put this idea in your head:
‘Nun, don’t approve of rebirth’?”

“Death comes to those who are born,
when you’re born you undergo sufferings—
killing, caging, misery—
that’s why you shouldn’t approve of rebirth.

The Buddha taught me the Dhamma
for transcending rebirth,
for giving up all suffering;
he settled me in the truth.

There are beings in the realm of luminous form,
and others stuck in the formless.
Not understanding cessation,
they return in future lives.”

Then Māra the Wicked, thinking, “The nun Cālā knows me!” miserable and sad, vanished right there.

SN 5.7 — Upacālāsutta — With Upacālā

At Sāvatthī.

Then the nun Upacālā robed up in the morning … and sat at the root of a tree for the day’s meditation.

Then Māra the Wicked went up to Upacālā and said to her, “Nun, where do you want to be reborn?”

“I don’t want to be reborn anywhere, sir.”

“There are the gods of the thirty-three, and those of Yama;
also the Joyful Deities,
the gods who love to create,
and the gods who control what is created by others.
Set your heart on such places,
and you’ll undergo delight.”

“The gods of the thirty-three, and those of Yama;
also the Joyful Deities,
the gods who love to create,
and the gods who control what is created by others—
they’re bound with the bonds of sensuality;
they fall under your sway again.

All the world is on fire,
all the world is smoldering,
all the world is ablaze,
all the world is rocking.

My mind adores that place
where Māra cannot go;
it’s not shaking or burning,
and not frequented by ordinary people.”

Then Māra the Wicked, thinking, “The nun Upacālā knows me!” miserable and sad, vanished right there.

SN 5.8 — Sīsupacālāsutta — With Sīsupacālā

At Sāvatthī.

Then the nun Sīsupacālā robed up in the morning … and sat at the root of a tree for the day’s meditation.

Then Māra the Wicked went up to Sīsupacālā and said to her, “Nun, whose creed do you approve of?”

“I don’t approve anyone’s creed, sir.”

“In whose name did you shave your head?
You look like an ascetic,
but you don’t approve any creed.
Why do you wander as if lost?”

“Followers of other creeds
are confident in their views.
But I don’t approve their teaching,
for they’re no experts in the Dhamma.

But there is one born in the Sakyan clan,
the unrivaled Buddha,
vanquisher of all, dispeller of Māra,
everywhere undefeated,

everywhere freed, and unattached,
the Clear-eyed One sees all.
He has attained the end of all deeds,
freed with the ending of attachments.
That Blessed One is my Teacher,
and I approve his instruction.”

Then Māra the Wicked, thinking, “The nun Sīsupacālā knows me!” miserable and sad, vanished right there.

SN 5.9 — Selāsutta — With Selā

At Sāvatthī.

Then the nun Selā robed up in the morning … and sat at the root of a tree for the day’s meditation.

Then Māra the Wicked, wanting to make the nun Selā feel fear, terror, and goosebumps … addressed her in verse:

“Who created this puppet?
Where is its maker?
Where has the puppet arisen?
And where does it cease?”

Then the nun Selā thought, “Who’s speaking this verse, a human or a non-human?”

Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

Then Selā, knowing that this was Māra the Wicked, replied to him in verse:

“This puppet isn’t self-made,
nor is this gloom made by another.
It comes to be because of a cause,
and ceases when the cause breaks up.

It’s like a seed that’s sown
in a field; it grows
relying on both the soil’s nutrients
as well as moisture.

In the same way the aggregates and elements
and these six sense fields
come to be because of a cause,
and cease when the cause breaks up.”

Then Māra the Wicked, thinking, “The nun Selā knows me!” miserable and sad, vanished right there.

SN 5.10 — Vajirāsutta — With Vajirā

At Sāvatthī.

Then the nun Vajirā robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms. She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest for the day’s meditation, plunged deep into it, and sat at the root of a tree to meditate.

Then Māra the Wicked, wanting to make the nun Vajirā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:

“Who created this sentient being?
Where is its maker?
Where has the being arisen?
And where does it cease?”

Then the nun Vajirā thought, “Who’s speaking this verse, a human or a non-human?”

Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

Then Vajirā, knowing that this was Māra the Wicked, replied to him in verse:

“Why do you believe there’s such a thing as a ‘sentient being’?
Māra, is this your theory?
This is just a pile of conditions,
you won’t find a sentient being here.

When the parts are assembled
we use the word ‘chariot’.
So too, when the aggregates are present
‘sentient being’ is the convention we use.

But it’s only suffering that comes to be,
lasts a while, then expires.
Naught but suffering comes to be,
naught but suffering ceases.”

Then Māra the Wicked, thinking, “The nun Vajirā knows me!” miserable and sad, vanished right there.

The Linked Discourses on Nuns are complete.

SN 6 — Brahmasaṁyuttaṁ samattaṁ. — The Linked Discourses on the Divinity are complete.

SN 6.1 — Brahmāyācanasutta — The Appeal of the Divinity

So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.

Then as he was in private retreat this thought came to his mind, “This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. But people like clinging, they love it and enjoy it. It’s hard for them to see this topic; that is, specific conditionality, dependent origination. It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. And if I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.”

And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to the Buddha:

“I’ve struggled hard to realize this,
there’s no need to reveal it now!
Those mired in greed and hate
can’t really understand this teaching.

It goes against the stream, subtle,
deep, obscure, and very fine.
Those besotted by greed cannot see,
for they’re cloaked in a mass of darkness.”

And as the Buddha reflected like this, his mind inclined to remaining passive, not to teaching the Dhamma.

Then, knowing the Buddha’s train of thought, it occurred to the divinity Sahampati, “Oh lord! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.”

Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and said:

“Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma! There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!”

That is what the divinity Sahampati said. Then he went on to say:

“Among the Magadhans there appeared in the past
an impure teaching thought up by the stained.
Fling open the door to freedom from death!
Let them hear the teaching the immaculate one discovered.

Standing high on a rocky mountain,
you can see the people all around.
In just the same way, All-seer, so intelligent,
having ascended the Temple of Truth,
rid of sorrow, look upon the people
swamped with sorrow, overcome by rebirth and old age.

Rise, hero! Victor in battle, caravan leader,
wander the world free of debt.
Let the Blessed One teach the Dhamma!
There will be those who understand!”

Then the Buddha, understanding the Divinity’s invitation, surveyed the world with the eye of a Buddha, out of his compassion for sentient beings. And the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.

It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.

In the same way, the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.

When he had seen this he replied in verse to the divinity Sahampati:

“Flung open are the doors to freedom from death!
Let those with ears to hear commit to faith.
Thinking it would be troublesome, Divinity, I did not teach
the sophisticated, sublime Dhamma among mankind.”

Then the divinity Sahampati, knowing that his request for the Buddha to teach the Dhamma had been granted, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

SN 6.2 — Gāravasutta — Respect

So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.

Then as he was in private retreat this thought came to his mind, “One without respect and reverence lives in suffering. What ascetic or brahmin should I honor and respect and rely on?”

Then it occurred to him:

“I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of ethics, if it were incomplete. But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on.

I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of immersion, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in immersion …

I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of wisdom, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in wisdom …

I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of freedom, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in freedom …

I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of the knowledge and vision of freedom, if it were incomplete. But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in the knowledge and vision of freedom, who I should honor and respect and rely on. Why don’t I honor and respect and rely on the same Dhamma to which I was awakened?”

Then the divinity Sahampati knew the Buddha’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said:

“That’s so true, Blessed One! That’s so true, Holy One! All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same teaching. All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching. May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same teaching.”

That is what the divinity Sahampati said. Then he went on to say:

“All Buddhas in the past,
the Buddhas of the future,
and the Buddha at present—
destroyer of the sorrows of many—

respecting the true teaching
they did live, they do live,
and they also will live.
This is the nature of the Buddhas.

Therefore someone who desires self-knowledge,
and aspires to greatness themselves,
should respect the true teaching,
remembering the instructions of the Buddhas.”

SN 6.3 — Brahmadevasutta — With Brahmadeva

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Now at that time a certain brahmin lady had a son named Brahmadeva, who had gone forth from the lay life to homelessness in the presence of the Buddha.

Then Venerable Brahmadeva, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Brahmadeva became one of the perfected.

Then Brahmadeva robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Wandering indiscriminately for almsfood in Sāvatthī, he approached his own mother’s home.

Now at that time Brahmadeva’s mother, the brahmin lady, was presenting a regular oblation to the Divinity.

Then the divinity Sahampati thought, “This Venerable Brahmadeva’s mother, the brahmin lady, offers up a regular oblation to the Divinity. Why don’t I go and stir up a sense of urgency in her?”

Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in the home of Brahmadeva’s mother. Then the divinity Sahampati, while standing in the air, addressed Brahmadeva’s mother in verse:

“Far from here is the realm of divinity, madam,
to which you present a regular oblation.
But the Divinity doesn’t eat that kind of food.
Why pray, when you don’t know the path to divinity?

This Brahmadeva, madam,
free of attachments, has surpassed the gods.
Owning nothing, providing for no other, a mendicant
has entered your house for alms.

He’s worthy of offerings dedicated to the gods, a knowledge master, evolved.
He’s worthy of a religious donation from gods and men.
Having banished all evils, he’s unsullied.
Cool at heart, he wanders searching for food.

He has no before and after,
peaceful, unclouded, untroubled, with no need for hope,
he has laid down the rod for all creatures firm and frail.
So let him enjoy your offering of alms for the highest.

With peaceful mind, he has left the crowd,
he wanders like a tamed elephant, unperturbed.
He’s a mendicant fair in ethics, with heart well freed.
So let him enjoy your offering of alms for the highest.

With unwavering confidence in him,
present your religious donation to one who is worthy of it.
Now that you’ve seen the sage who has crossed over, madam,
make merit for the sake of future happiness!”

With unwavering confidence in him,
she presented her religious donation to one who is worthy of it.
After seeing the sage who had crossed over, the brahmin lady
made merit for the sake of future happiness.

SN 6.4 — Bakabrahmasutta — With Baka the Divinity

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Now at that time Baka the Divinity had the following harmful misconception: “This is permanent, this is everlasting, this is eternal, this is whole, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.”

Then the Buddha knew Baka the Divinity’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that realm of divinity.

Baka the Divinity saw the Buddha coming off in the distance and said to him, “Come, good fellow! Welcome, good fellow! It’s been a long time since you took the opportunity to come here. For this is permanent, this is everlasting, this is eternal, this is whole, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.”

When he had spoken, the Buddha said to him, “Alas, Baka the Divinity is lost in ignorance! Alas, Baka the Divinity is lost in ignorance! Because what is actually impermanent, not lasting, transient, incomplete, and liable to pass away, he says is permanent, everlasting, eternal, whole, and not liable to pass away. And where there is being born, growing old, dying, passing away, and being reborn, he says that there’s no being born, growing old, dying, passing away, or being reborn. And although there is another escape beyond this, he says that there’s no other escape beyond this.”

“Gotama, we seventy-two merit-makers are now wielders of power,
having passed beyond rebirth and old age.
This is our last rebirth as the Divinity, O knowledge master.
And now many people pray to us.”

“But, Baka, the lifespan here is short, not long,
though you think it’s long.
A hundred thousand times a hundred million years—
I understand your lifespan, Divinity.”

“I am the blessed one of infinite vision,
who has gone beyond rebirth and old age and sorrow.
What was my past practice of precept and observance?
Explain to me so that I may understand.”

“You gave drink to many humans
who were oppressed by thirst and heat.
That’s your past practice of precept and observance.
I recollect it like one who has wakened from sleep.

When people at Deer River Bank were seized,
you released the captives as they were led away.
That’s your past practice of precept and observance.
I recollect it like one who has wakened from sleep.

When a boat on the Ganges River was seized
by a fierce dragon desiring human flesh,
you freed it wielding mighty force.
That’s your past practice of precept and observance.
I recollect it like one who has wakened from sleep.

I used to be your footman named Kappa.
You thought he was intelligent and loyal.
That’s your past practice of precept and observance.
I recollect it like one who has wakened from sleep.”

“You certainly understand this lifespan of mine.
And others, too, you know; that’s why you’re the Buddha.
And that’s why your blazing glory
lights up even the realm of divinity.”

SN 6.5 — Aññatarabrahmasutta — A Certain Divinity

At Sāvatthī.

Now at that time a certain divinity had the following harmful misconception: “No ascetic or brahmin can come here!”

Then the Buddha knew that divinity’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that realm of divinity. Then the Buddha sat cross-legged in the air above that divinity, having entered upon the fire element.

Then Venerable Mahāmoggallāna thought, “Where is the Buddha staying at present?” With clairvoyance that is purified and superhuman, he saw the Buddha seated cross-legged in the air above that divinity, having entered upon the fire element. Then, as easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that realm of divinity. Then Mahāmoggallāna—positioning himself in the east, below the Buddha—sat cross-legged in the air above that divinity, having entered upon the fire element.

Then Venerable Mahākassapa … positioned himself in the south …

Venerable Mahākappina … positioned himself in the west …

Venerable Anuruddha … positioned himself in the north, below the Buddha, sitting cross-legged in the air above that divinity, having entered upon the fire element.

Then Mahāmoggallāna addressed that divinity in verse:

“Reverend, do you still have the same view
that you had in the past?
Or do you see the radiance
surpassing the realm of divinity?”

“Good fellow, I don’t have that view
that I had in the past.
I see the radiance
surpassing the realm of divinity.
So how could I say today
that I am permanent and eternal?”

Having inspired a sense of awe in the Divinity, as easily as a strong person would extend or contract their arm, the Buddha vanished from the realm of divinity and reappeared in Jeta’s Grove.

Then that divinity addressed a member of his retinue, “Please, good fellow, go up to Venerable Mahāmoggallāna and say to him: ‘Moggallāna my good fellow, are there any other disciples of the Buddha who have power and might comparable to the worthies Moggallāna, Kassapa, Kappina, and Anuruddha?’”

“Yes, good fellow,” replied that retinue member. He went to Moggallāna and asked as instructed.

Then Mahāmoggallāna addressed that member of the retinue of Divinity in verse:

“There are many disciples of the Buddha
who have the three knowledges,
and have attained psychic power, expert in encompassing minds,
they’re perfected ones with defilements ended.”

Then that member of the retinue of Divinity, having approved and agreed with what Mahāmoggallāna said, went to that divinity and said to him, “Good fellow, Venerable Mahāmoggallāna said this:

‘There are many disciples of the Buddha
who have the three knowledges,
and have attained psychic power, expert in encompassing minds,
they’re perfected ones with defilements ended.’”

That is what that member of the retinue of Divinity said. Satisfied, that divinity approved what the member of his retinue said.

SN 6.6 — Brahmalokasutta — The Negligent Divinity

At Sāvatthī.

Now at that time the Buddha had gone into retreat for the day’s meditation.

Then the independent divinities Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post. But Subrahmā said to Suddhāvāsa, “Good fellow, it’s the wrong time to pay homage to the Buddha. He has gone into retreat for the day’s meditation. But such-and-such realm of divinity is successful and prosperous, while the divinity living there is negligent. Come, let’s go to that realm of divinity and inspire awe in that divinity!”

“Yes, good fellow,” replied Suddhāvāsa.

Then, as easily as a strong person would extend or contract their arm, they vanished from in front of the Buddha and appeared in that realm of divinity.

That divinity saw those divinities coming off in the distance and said to them, “Well now, good fellows, where have you come from?”

“Good fellow, we’ve come from the presence of the Blessed One, the perfected one, the fully awakened Buddha. Shouldn’t you go to attend on that Blessed One?”

When they had spoken, that divinity refused to accept their advice. He multiplied himself a thousand times and said to Subrahmā, “Good fellow, can’t you see that I have such psychic power?”

“I see that, good fellow.”

“Since I have such psychic power and might, what other ascetic or brahmin should I go to and attend upon?”

Then Subrahmā multiplied himself two thousand times and said to that divinity, “Good fellow, can’t you see that I have such psychic power?”

“I see that, good fellow.”

“That Buddha has even more psychic power and might than you or me. Shouldn’t you go to attend on that Blessed One?”

Then that divinity addressed Subrahmā in verse:

“There are three hundreds of phoenixes, four of swans,
and five of tigerhawks. To he who practiced absorption
belongs this palace; it shines, Divinity,
lighting up the northern quarter!”

“So what if your palace shines,
lighting up the northern quarter?
A clever person, seeing the strife in form,
its chronic trembling, takes no pleasure in it.”

Then after inspiring awe in that divinity, the independent divinities Subrahmā and Suddhāvāsa vanished right there. And after some time that divinity went to attend on the Buddha.

SN 6.7 — Kokālikasutta — About Kokālika

At Sāvatthī.

Now at that time the Buddha had gone into retreat for the day’s meditation. Then the independent divinities Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post.

Then Subrahmā spoke this verse about the mendicant Kokālika in the Buddha’s presence:

“What wise person here would judge
the immeasurable by measuring them?
I think anyone who’d do such a thing
is an ordinary person, shrouded.”

SN 6.8 — Katamodakatissasutta — About Katamorakatissaka

At Sāvatthī.

Now at that time the Buddha had gone into retreat for the day’s meditation. Then the independent divinities Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post.

Then Suddhāvāsa spoke this verse about the mendicant Katamorakatissaka in the Buddha’s presence:

“What wise person here would judge
the immeasurable by measuring them?
I think anyone who’d do such a thing
is an ignoramus, shrouded.”

SN 6.9 — Turūbrahmasutta — With the Divinity Tudu

At Sāvatthī.

Now at that time the mendicant Kokālika was sick, suffering, gravely ill.

Then, late at night, the glorious independent divinity Tudu, lighting up the entire Jeta’s Grove, went up to the mendicant Kokālika, and standing in the air he said to him, “Kokālika, have confidence in Sāriputta and Moggallāna, they’re good monks.”

“Who are you, reverend?”

“I am Tudu the independent divinity.”