Samyutta Nikaya
The Grouped Discourses
(selected suttas)
The Samyutta Nikaya, the third division of the Sutta Pitaka, contains 2,889 suttas grouped into five sections (vaggas). Each vagga is further divided into samyuttas, each of which in turn contains a group of suttas on related topics. The samyuttas are named according to the topics of the suttas they contain. For example, the Kosala Samyutta (in the Sagatha Vagga) contains suttas concerning King Pasenadi of Kosala; the Vedana Samyutta (in the Salayatana Vagga) contains suttas concerning feeling (vedana); and so on.
An excellent modern print translation of the complete Samyutta Nikaya is Bhikkhu Bodhi's The Connected Discourses of the Buddha: A New Translation of the Samyutta Nikaya (Boston: Wisdom Publications, 2000; originally published in two volumes, but now available in a single volume). A fine anthology of selected suttas is Handful of Leaves (Vol. 2), by Thanissaro Bhikkhu (distributed by the Sati Center for Buddhist Studies).
The suttas are numbered here by samyutta (chapter) and sutta, with the suttas numbered sequentially from the start of each samyutta, using as a guide the Rhys Davis & Woodward PTS English translations of the Samyutta Nikaya (The Book of the Kindred Sayings). The braces {} that follow each sutta and samyutta title contain the corresponding volume and starting page number, first in the PTS romanized Pali edition of the Samyutta Nikaya, then in Bhikkhu Bodhi's Connected Discourses of the Buddha ("CDB"). The translator appears in the square brackets []
Contents
I. Devata-samyutta — Devas {S i 1; CDB i 89}.
II. Devaputta-samyutta — Sons of the Devas {S i 46; CDB i 139}.
III. Kosala-samyutta — King Pasenadi of Kosala {S i 68; CDB i 164}.
IV. Mara-samyutta — Mara {S i 103; CDB i 195}. Stories of Mara's attempts to outwit the Buddha.
- Nandana Sutta (SN IV.8) — Delight {S i 107; CDB i 200} [Thanissaro Bhikkhu]. Are possessions a source of joy or of grief? Mara and the Buddha debate this question.
- Sakalika Sutta (SN IV.13) — The Stone Sliver {S i 110; CDB i 203} [Thanissaro Bhikkhu]. The Buddha, recuperating from an assassination attempt, receives an unwelcome visit from Mara.
- Kassaka Sutta (SN IV.19) — The Farmer {S i 114; CDB i 208} [Thanissaro Bhikkhu]. Mara proclaims his dominion over the sensory world, but the Buddha explains that he (Buddha) dwells in the one place that Mara can never go.
- Rajja Sutta (SN IV.20) — Rulership {S i 116; CDB i 209} [Thanissaro Bhikkhu]. Mara, seeing that the Buddha has developed the four bases of power (iddhipada), tries to pursuade him to give up the monk's life and become a righteous and powerful world ruler.
V. Bhikkhuni-samyutta — Nuns {S i 128; CDB i 221}. Stories of Mara's attempts to lure the nuns away from their meditation spots in the forest by asking them provocative questions. Without exception, these wise women conquer Mara decisively.
VI. Brahma-samyutta — Brahma deities {S i 136; CDB i 231}.
VII. Brahmana-samyutta — Brahmans {S i 160; CDB i 254}.
VIII. Vangisa-samyutta — Ven. Vangisa {S i 185; CDB i 280}.
IX. Vana-samyutta — The forest {S i 197; CDB i 294}.
X. Yakkha-samyutta — Yakkha demons {S i 206; CDB i 305}.
XI. Sakka-samyutta — Sakka (the Deva king) {S i 216; CDB i 317}.
XII. Nidana-samyutta — Paticcasamuppada (dependent co-arising) {S ii 1; CDB i 533}.
- Paticca-samuppada-vibhanga Sutta (SN XII.2) — Analysis {S ii 2; CDB i 534} [Thanissaro Bhikkhu]. A summary of the causal chain of dependent co-arising.
- Kaccayanagotta Sutta (SN XII.15) — To Kaccayana Gotta (on Right View) {S ii 16; CDB i 544} [Thanissaro Bhikkhu]. The Buddha explains to Ven. Kaccayana Gotta how dependent co-arising applies in the development of right view.
- Bala-pandita Sutta (SN XII.19) — The Fool and the Wise Person {S ii 23; CDB i 549} [Thanissaro Bhikkhu]. What is the difference between a fool and a wise person?
- Paccaya Sutta (SN XII.20) — Requisite Conditions {S ii 25; CDB i 550} [Thanissaro Bhikkhu]. The Buddha explains that when dependent co-arising is clearly seen and understood, wrong views and confusion disappear.
- Upanisa Sutta (SN XII.23) — Prerequisites {S ii 29; CDB i 553} [Bhikkhu Bodhi | Thanissaro Bhikkhu]. The Buddha explains that the ending of the mental effluents occurs when one sees and understands dependent co-arising. The causal chain here includes an additional set of factors not present in the "standard" chain of dependent co-arising.
- Bhumija Sutta (SN XII.25) — To Bhumija {S ii 37; CDB i 559} [Thanissaro Bhikkhu]. What is the origin of pleasure and pain? Ven. Sariputta clears up some misconceptions.
- Bhutamidam Sutta (SN XII.31) — This Has Come Into Being {S ii 47; CDB i 566} [Thanissaro Bhikkhu]. What characterizes the difference between a run-of-the-mill person, one who practices the Dhamma, and one who has fully realized the Dhamma?
- Aviijapaccaya Sutta (SN XII.35) — From Ignorance as a Requisite Condition {S ii 60; CDB i 573} [Thanissaro Bhikkhu]. Is there someone or something that lies behind the processes described in dependent co-arising?
- Cetana Sutta (SN XII.38) — Intention {S ii 65; CDB i 576} [Thanissaro Bhikkhu]. The Buddha explains the causal link between mental fabrications and consciousness.
- Loka Sutta (SN XII.44) — The World {S ii 73; CDB i 581} [Thanissaro Bhikkhu]. How the world arises and falls according to the law of dependent co-arising.
- Aññatra Sutta (SN XII.46) — A Certain Brahman {S ii 75; CDB i 583} [Thanissaro Bhikkhu]. A brahman wonders: When I perform an action (kamma), am I the same person when I experience its results, or am I a different person? The Buddha helps to clear up this man's confused thinking.
- Lokayatika Sutta (SN XII.48) — The Cosmologist {S ii 77; CDB i 584} [Thanissaro Bhikkhu]. The Oneness of all being is sometimes taught as a basic Buddhist principle, but this discourse shows that the Buddha himself rejected the idea. It is simply one of the extremes that he avoided by teaching dependent co-arising.
- Upadana Sutta (SN XII.52) — Clinging {S ii 84; CDB i 589} [Thanissaro Bhikkhu]. The Buddha uses a marvelous fire simile to describe the nature of clinging.
- Puttamansa Sutta (SN XII.63) — A Son's Flesh {S ii 97; CDB i 597} [Thanissaro Bhikkhu]. A meditation on inter-relatedness, showing with four striking similes the suffering inherent in everything the body and mind depend upon for nourishment.
- Atthi Raga Sutta (SN XII.64) — Where There Is Passion {S ii 101; CDB i 599} [Thanissaro Bhikkhu]. The Buddha describes four factors to which the mind habitually clings. Those who succeed in abandoning passion for these "nutriments" can realize the cessation of birth, aging, and death.
- Nagara Sutta (SN XII.65) — The City {S ii 104; CDB i 601} [Thanissaro Bhikkhu]. The Buddha retells the story of how, on the eve of his Awakening, he re-discovered the long-forgotten laws of dependent co-arising and the Four Noble Truths.
- Nalakalapiyo Sutta (SN XII.67) — Sheaves of Reeds {S ii 112; CDB i 607} [Thanissaro Bhikkhu]. In a discussion about dependent co-arising with Ven. Maha Kotthita, Ven. Sariputta invokes a helpful simile to illustrate the relationship between consciousness and name-and-form.
- Kosambi Sutta (SN XII.68) — At Kosambi (On Knowing Dependent Co-arising) {S ii 115; CDB i 609} [Thanissaro Bhikkhu]. Four good friends share a frank discussion about their grasp of dependent co-arising. One uses a memorable simile to describe the difference between stream-entry and arahatship.
- Susima Sutta (SN XII.70) — About Susima {S ii 119; CDB i 612} [Thanissaro Bhikkhu]. The Buddha explains to Susima that development of psychic powers is not a prerequisite for enlightenment. (Note, however, that he does not say that jhana is unnecessary.)
XIII. Abhisamaya-samyutta — Realization {S ii 133; CDB i 621}.
XIV. Dhatu-samyutta — Elements {S ii 140; CDB i 627}.
XV. Anatamagga-samyutta — The unimaginable beginnings of samsara and transmigration {S ii 178; CDB i 651}.
- Assu Sutta (SN XV.3) — Tears {S ii 179; CDB i 652} [Thanissaro Bhikkhu]. "Which is greater, the tears you have shed while transmigrating and wandering this long, long time... or the water in the four great oceans?"
- Danda Sutta (SN XV.9) — The Stick {S ii 184; CDB i 656} [Thanissaro Bhikkhu]. We bounce from one birth to the next, as a thrown stick bounces along the ground.
- Duggata Sutta (SN XV.11) — Fallen on Hard Times {S ii 186; CDB i 657} [Thanissaro Bhikkhu]. When you encounter an unfortunate person, remember: you've been there, too.
- Sukhita Sutta (SN XV.12) — Happy {S ii 186; CDB i 658} [Thanissaro Bhikkhu]. When you encounter a fortunate person, remember: you've been there, too.
- Mata Sutta (SN XV.14-19) — Mother {S ii 189; CDB i 659} [Thanissaro Bhikkhu]. It's hard to meet someone who has not been, at some time in the distant past, your mother, father, son, daughter, sister, or brother.
XVI. Kassapa-samyutta — Ven. Maha Kassapa {S ii 194; CDB i 662}.
- Jinna Sutta (SN XVI.5) — Old {S ii 202; CDB i 666} [Thanissaro Bhikkhu]. Ven. Maha Kassapa explains why he chooses to continue meditating in the forest wilderness even though he has long since attained arahantship.
XVII. Labhasakkara-samyutta — Gains and tribute {S ii 225; CDB i 682}.
XVIII. Rahula-samyutta — Ven. Rahula {S ii 244; CDB i 694}.
XIX. Lakkhana-samyutta — Ven. Lakkhana {S ii 254; CDB i 700}.
XX. Opamma-samyutta — Comparisons {S ii 262; CDB i 706}.
XXI. Bhikkhu-samyutta — Monks {S ii 273; CDB i 713}.
XXII. Khandha-samyutta — The clinging-aggregates {S iii 1; CDB i 853}.
- Nakulapita Sutta (SN XXII.1) — To Nakulapita {S iii 1; CDB i 853} [Thanissaro Bhikkhu]. The Buddha explains to the aging householder Nakulapita how one need not be sick in mind even though one may be sick in body.
- Devadaha Sutta (SN XXII.2) — At Devadaha {S iii 5; CDB i 856} [Thanissaro Bhikkhu]. Ven. Sariputta explains the best way to introduce the Buddha's teachings to inquisitive, intelligent people.
- Haliddakani Sutta (SN XXII.3) — To Haliddakani {S iii 9; CDB i 859} [Thanissaro Bhikkhu]. Ven. Maha Kaccana explains to a householder what it means to live as a monk, free of society, free of sensual passion, free of yearning, and free of quarreling.
- Bhara Sutta (SN XXII.22) — The Burden {S iii 25; CDB i 871} [Thanissaro Bhikkhu]. The Buddha describes the burdens we carry, and how we can cast them off.
- Pariñña Sutta (SN XXII.23) — Comprehension {S iii 26; CDB i 872} [Thanissaro Bhikkhu]. True comprehension means the end of passion, aversion, and delusion.
- Bhikkhu Sutta (SN XXII.36) — The Monk (On Identifying with the Aggregates) {S iii 36; CDB i 879} [Thanissaro Bhikkhu]. How we define ourselves in terms of the aggregates, and how we don't have to do so.
- Samanupassana Sutta (SN XXII.47) — Assumptions {S iii 46; CDB i 885} [Thanissaro Bhikkhu]. The Buddha speaks on the assumptions that underly self-view.
- Khandha Sutta (SN XXII.48) — Aggregates {S iii 47; CDB i 886} [Thanissaro Bhikkhu]. The Buddha gives a summary of the teaching on the five aggregates.
- Upaya Sutta (SN XXII.53) — Attached {S iii 53; CDB i 890} [Thanissaro Bhikkhu]. When passion for each of the five aggregates is completely abandoned, Awakening ensues.
- Bija Sutta (SN XXII.54) — Means of Propagation {S iii 54; CDB i 891} [Thanissaro Bhikkhu]. This sutta is nearly identical to the previous one (SN XXII.53), and illustrates the same point with a striking image.
- Udana Sutta (SN XXII.55) — Exclamation {S iii 55; CDB i 892} [Thanissaro Bhikkhu]. What does it take to break free of the five lower fetters?
- Parivatta Sutta (SN XXII.56) — The (Fourfold) Round {S iii 58; CDB i 895} [Thanissaro Bhikkhu]. Direct knowledge of the "fourfold round" with respect to the aggregates (knowledge of the aggregate, of its origination, of its cessation, and of the path leading to its cessation) leads to Awakening.
- Sattatthana Sutta (SN XXII.57) — Seven Bases {S iii 61; CDB i 897} [Thanissaro Bhikkhu]. The Buddha explains how one becomes an arahant through mastery of the seven-fold skill of analysing the five aggregates.
- Anattalakkhana Sutta (SN XXII.59) — The Discourse on the Not-self Characteristic {S iii 66; CDB i 901} [Ñanamoli Thera | Thanissaro Bhikkhu]. The Buddha's second discourse, in which he discusses the principle of anatta (not-self) with the group of five ascetics. By means of a question-and-answer dialogue with his audience, the Buddha demonstrates that there can be no abiding self in any of the five aggregates that we tend to identify as "self." As a result of engaging in this discourse, all five monks attain full Awakening (arahatta).
- Khajjaniya Sutta (SN XXII.79) — Chewed Up {S iii 86; CDB i 914} [Thanissaro Bhikkhu]. How to gain release from identification with the five aggregates.
- Parileyyaka Sutta (SN XXII.81) — At Parileyyaka {S iii 94; CDB i 921} [Thanissaro Bhikkhu]. Despite having heard many teachings from the Buddha, a monk still wonders how to bring his meditation practice to a speedy conclusion. The Buddha explains that the goal can be reached by a deep understanding of the five aggregates.
- Yamaka Sutta (SN XXII.85) — To Yamaka {S iii 109; CDB i 931} [Thanissaro Bhikkhu]. Ven. Yamaka claims that when an arahant dies, he/she is utterly annihilated. Ven. Sariputta pulls him out of this wrong view, and in so doing leads him to Awakening.
- Anuradha Sutta (SN XXII.86) — To Anuradha {S iii 116; CDB i 936; this sutta is identical to SN XLIV.2} [Thanissaro Bhikkhu]. Ven. Anuradha learns that if one can't even locate the Tathagata in the present life, how can one ever hope to answer questions about his fate after death?
- Khemaka Sutta (SN XXII.89) — About Khemaka {S iii 126; CDB i 942} [Thanissaro Bhikkhu]. Although dis-identification with the five aggregates indeed plays a crucial role in becoming a noble disciple, full Awakening calls for more.
- Channa Sutta (SN XXII.90) — To Channa {S iii 132; CDB i 946} [Thanissaro Bhikkhu]. Ven. Channa, formerly the bodhisattha's horseman, receives a teaching on dis-identification with the five aggregates.
- Nadi Sutta (SN XXII.93) — The River {S iii 137; CDB i 949} [Thanissaro Bhikkhu]. The Buddha explains that a person who incorrectly takes the five aggregates to be "self" is like a man swept away by a swift river, who grasps in vain at trees and clumps of grass as he rushes by.
- Phena Sutta (SN XXII.95) — Foam {S iii 140; CDB i 951} [Thanissaro Bhikkhu]. The Buddha invokes a series of vivid similes to illustrate the voidness of the five aggregates.
- Nakhasikha Sutta (SN XXII.97) — The Tip of the Fingernail {S iii 147; CDB i 955} [Thanissaro Bhikkhu]. Not even the slightest trace of the aggregates is exempt from stress and suffering.
- Gaddula Sutta (SN XXII.99) — The Leash (1) {S iii 149; CDB i 957}
Gaddula Sutta (SN XXII.100) — The Leash (2) {S iii 151; CDB i 958} [Thanissaro Bhikkhu]. Those who don't penetrate the not-self nature of the five aggregates are doomed to go round and round in circles, like a dog tied to a post.
- Nava Sutta (SN XXII.101) — The Ship {S iii 152; CDB i 959} [Thanissaro Bhikkhu]. The Buddha explains that Awakening comes about not by wishful thinking, but only through deliberate effort.
- Upadana Sutta (SN XXII.121) — Clinging {S iii 167; CDB i 970} [Thanissaro Bhikkhu]. What are the phenomena to which we cling? Answer: each one of the five aggregates.
- Silavant Sutta (SN XXII.122) — Virtuous {S iii 167; CDB i 970} [Thanissaro Bhikkhu]. Ven. Sariputta explains how every meditator, from beginner to arahant, should contemplate the five aggregates (khandha).
XXIII. Radha-samyutta — Ven. Radha {S iii 188; CDB i 984}.
- Satta Sutta (SN XXIII.2) — A Being {S iii 189; CDB i 985} [Thanissaro Bhikkhu]. The Buddha invokes a dramatic simile to explain how to dismantle one's attachment to the five aggregates.
XXIV. Ditthi-samyutta — Views {S iii 202; CDB i 991}.
XXV. Okkanta-samyutta — Entering {S iii 225; CDB i 1004}. In this samyutta the Buddha explains the kinds of conviction and understanding that are required for the attainment of stream-entry. These short suttas share an identical structure, with each one focusing on a different aspect of experience (including the six senses, the six elements (dhatu), and the five aggregates). See also the Study Guides on stream-entry.
- Cakkhu Sutta (SN XXV.1) — The Eye {S iii 225; CDB i 1004} [Thanissaro Bhikkhu]. How conviction in, and understanding of, inconstancy of the six senses can lead to stream-entry.
- Rupa Sutta (SN XXV.2) — Forms {S iii 225; CDB i 1004} [Thanissaro Bhikkhu]. How conviction in, and understanding of, inconstancy of sense objects can lead to stream-entry.
- Viññana Sutta (SN XXV.3) — Consciousness {S iii 226; CDB i 1005} [Thanissaro Bhikkhu]. How conviction in, and understanding of, inconstancy of sense consciousness can lead to stream-entry.
- Phassa Sutta (SN XXV.4) — Contact {S iii 226; CDB i 1005} [Thanissaro Bhikkhu]. How conviction in, and understanding of, inconstancy of contact can lead to stream-entry.
- Vedana Sutta (SN XXV.5) — Feeling {S iii 226; CDB i 1005} [Thanissaro Bhikkhu]. How conviction in, and understanding of, inconstancy of feeling can lead to stream-entry.
- Sañña Sutta (SN XXV.6) — Perception {S iii 227; CDB i 1006} [Thanissaro Bhikkhu]. How conviction in, and understanding of, inconstancy of perception can lead to stream-entry.
- Cetana Sutta (SN XXV.7) — Intention {S iii 227; CDB i 1006} [Thanissaro Bhikkhu]. How conviction in, and understanding of, inconstancy of intentions can lead to stream-entry.
- Tanha Sutta (SN XXV.8) — Craving {S iii 227; CDB i 1006} [Thanissaro Bhikkhu]. How conviction in, and understanding of, inconstancy of craving can lead to stream-entry.
- Dhatu Sutta (SN XXV.9) — Properties {S iii 227; CDB i 1006} [Thanissaro Bhikkhu]. How conviction in, and understanding of, inconstancy of the six elements (earth, liquid, fire, wind, space, and consciousness) can lead to stream-entry.
- Khandha Sutta (SN XXV.10) — Aggregates {S iii 227; CDB i 1006} [Thanissaro Bhikkhu]. How conviction in, and understanding of, inconstancy of the five aggregates can lead to stream-entry.
XXVI. Uppada-samyutta — Arising {S iii 228; CDB i 1008}.
XXVII. Kilesa-samyutta — Defilements {S iii 232; CDB i 1012}.
XXVIII. Sariputta-samyutta — Ven. Sariputta {S iii 235; CDB i 1015}.
XXIX. Naga-samyutta — Nagas {S iii 240; CDB i 1020}.
XXX. Supanna-samyutta — Garudas {S iii 246; CDB i 1023}.
XXXI. Gandhabbakaya-samyutta — Gandhabba devas {S iii 249; CDB i 1025}.
XXXII. Valahaka-samyutta — Rain-cloud devas {S iii 254; CDB i 1028}.
XXXIII. Vacchagotta-samyutta — Ven. Vacchagotta {S iii 257; CDB i 1031}.
XXXIV. Jhana-samyutta — Concentration {S iii 264; CDB i 1034}.
XXXV. Salayatana-samyutta — The six senses {S iv 1; CDB ii 1133}.
- Sabba Sutta (SN XXXV.23) — The All {S iv 15; CDB ii 1140} [Thanissaro Bhikkhu]. The precise way in which the Buddha uses the word for "everything" or "all."
- Pahanaya Sutta (SN XXXV.24) — To Be Abandoned {S iv 15; CDB ii 1140} [Thanissaro Bhikkhu]. What has to be abandoned in the course of the practice.
- Adittapariyaya Sutta (SN XXXV.28) — The Fire Sermon {S iv 19; CDB ii 1143} [Ñanamoli Thera | Thanissaro Bhikkhu]. Several months after his Awakening, the Buddha delivers this sermon to an audience of 1,000 fire-worshipping ascetics. In his characteristically brilliant teaching style, the Buddha uses a metaphor that quickly penetrates to the heart of the audience — in this case, the metaphor of fire. Upon hearing this sermon, the entire audience attains full Awakening (arahatta).
- Migajala Sutta (SN XXXV.63) — To Migajala {S iv 35; CDB ii 1150} [Thanissaro Bhikkhu]. Why is true solitude so hard to find? The Buddha explains why, no matter where you go, some of your most annoying companions always seem to tag along.
- Upasena Sutta (SN XXXV.69) — Upasena {S iv 35; CDB ii 1150} [Thanissaro Bhikkhu]. Ven. Upasena, mortally wounded by a venomous snake, but having thoroughly freed himself from any identification with the body, remains perfectly composed as he utters his dying words to Ven. Sariputta.
- Gilana Sutta (SN XXXV.74) — Ill (1) {S iv 46; CDB ii 1157} [Thanissaro Bhikkhu]. An ailing monk attains stream-entry when the Buddha engages him in a dialogue about not-self.
- Gilana Sutta (SN XXXV.75) — Ill (2) {S iv 47; CDB ii 1159} [Thanissaro Bhikkhu]. An ailing monk attains arahatship when the Buddha engages him in a dialogue about not-self.
- Avijja Sutta (SN XXXV.80) — Ignorance {S iv 50; CDB ii 1161} [Thanissaro Bhikkhu]. What one thing must be abandoned in order to overcome ignorance?
- Loka Sutta (SN XXXV.82) — The World {S iv 52; CDB ii 1162} [Thanissaro Bhikkhu]. The Buddha explains how all things in the world share one inevitable and unfortunate characteristic. Do you want to remain bound to a world like this?
- Suñña Sutta (SN XXXV.85) — Empty {S iv 54; CDB ii 1163} [Thanissaro Bhikkhu]. The Buddha explains to Ven. Ananda in what way the world is devoid of anything that can rightly be called "self."
- Punna Sutta (SN XXXV.88) — To Punna {S iv 60; CDB ii 1167} [Thanissaro Bhikkhu]. What would you do with your mind while you're being beaten and stabbed? Consider the Buddha's advice to Punna.
- Malunkyaputta Sutta (SN XXXV.95) — To Malunkyaputta {S iv 72; CDB ii 1175} [Thanissaro Bhikkhu]. An aging Ven. Malunkyaputta receives from the Buddha a short teaching regarding dispassion towards the senses ("In reference to the seen, there will be only the seen..."), and soon thereafter becomes an arahant.
- Pamadaviharin Sutta (SN XXXV.97) — Dwelling in Heedlessness {S iv 79; CDB ii 1179} [Thanissaro Bhikkhu]. What is the difference between living with and without heedfulness (appamada)?
- Samadhi Sutta (SN XXXV.99) — Concentration {S iv 80; CDB ii 1181} [Thanissaro Bhikkhu]. The Buddha recommends concentration practice as a way to develop discernment of the inconstancy of the six sense doors.
- Na Tumhaka Sutta (SN XXXV.101) — Not Yours {S iv 81; CDB ii 1181} [Thanissaro Bhikkhu]. Do you usually think of "grass" or "leaves" as being "you"? Of course not. In the same way, the sense of "self" cannot be found anywhere within the realm of the senses.
- Marapasa Sutta (SN XXXV.115) — Mara's Power {S iv 93; CDB ii 1188} [Thanissaro Bhikkhu]. The Buddha explains that once one completely frees oneself from chasing after sense pleasures, one is then finally safe from Mara.
- Bharadvaja Sutta (SN XXXV.127) — About Bharadvaja {S iv 110; CDB ii 1197} [Thanissaro Bhikkhu]. Ven. Pindola Bharadvaja explains to a king how to maintain one's resolve towards celibacy.
- Khana Sutta (SN XXXV.135) — The Opportunity {S iv 126; CDB ii 1207} [Thanissaro Bhikkhu]. This human realm — neither too pleasurable nor too painful — is the best place to practice Dhamma.
- Kamma Sutta (SN XXXV.145) — Action {S iv 132; CDB ii 1211; this sutta corresponds to CDB XXXV.146} [Thanissaro Bhikkhu]. The Buddha explains how "old" kamma (the actions we performed in the past) and "new" kamma (the actions we perform in the present) are both experienced in the present.
- Indriya Sutta (SN XXXV.153) — Faculties {S iv 140; CDB ii 1216; this sutta corresponds to CDB XXXV.154} [Thanissaro Bhikkhu]. A monk asks the Buddha: "What does it mean to be 'consummate in faculties'"?
- Balisika Sutta (SN XXXV.189) — The Fisherman {S iv 158; CDB ii 1228; this sutta corresponds to CDB XXXV.230} [Thanissaro Bhikkhu]. How to avoid getting caught, like a fish, on Mara's hooks.
- Kotthita Sutta (SN XXXV.191) — To Kotthita {S iv 162; CDB ii 1230; this sutta corresponds to CDB XXXV.232} [Thanissaro Bhikkhu]. Ven. Sariputta explains to Ven. Maha Kotthita that our problem lies neither in the senses themselves nor in the objects to which the senses cling; rather, suffering comes from the passion that arises in dependence on both.
- Udayin Sutta (SN XXXV.193) — With Udayin {S iv 166; CDB ii 1232; this sutta corresponds to CDB XXXV.234} [Thanissaro Bhikkhu]. Since none of the five aggregates can arise on their own, independent of their objects, how can we identify any one of them as "self"?
- Asivisa Sutta (SN XXXV.197) — Vipers {S iv 172; CDB ii 1237; this sutta corresponds to CDB XXXV.238} [Thanissaro Bhikkhu]. The Buddha uses some vivid imagery to illustrate the life-and-death urgency of Dhamma practice.
- Kumma Sutta (SN XXXV.199) — The Tortoise {S iv 177; CDB ii 1240; this sutta corresponds to CDB XXXV.240} [Thanissaro Bhikkhu]. If we guard the senses wisely, as a tortoise guards against attack by withdrawing into the safety of its shell, we are safely out of Mara's reach.
- Daruka-khanda Sutta (SN XXXV.200) — The Log {S iv 179; CDB ii 1241; this sutta corresponds to CDB XXXV.241} [Thanissaro Bhikkhu]. A lowly cowherd overhears the Buddha speak of the many hazards that lurk in the stream to Nibbana. He takes it to heart and soon succeeds in reaching the goal.
- Avassuta Sutta (SN XXXV.202) — Soggy {S iv 182; CDB ii 1244; this sutta corresponds to CDB XXXV.243} [Thanissaro Bhikkhu]. How to guard your concentration against Mara's onslaughts.
- Kimsuka Sutta (SN XXXV.204) — The Riddle Tree {S iv 191; CDB ii 1251; this sutta corresponds to CDB XXXV.245} [Thanissaro Bhikkhu]. The Buddha explains how tranquillity (samatha) and insight (vipassana) function together as a "swift pair of messengers" to guide the meditator onwards to Nibbana.
- Vina Sutta (SN XXXV.205) — The Lute {S iv 195; CDB ii 1253; this sutta corresponds to CDB XXXV.246} [Thanissaro Bhikkhu]. The heart of insight (vipassana): When you take apart a lute in search of its music, what do you find? When you take apart the five aggregates in search of "self," what do you find?
- Chappana Sutta (SN XXXV.206) — The Six Animals {S iv 198; CDB ii 1255; this sutta corresponds to CDB XXXV.247} [Thanissaro Bhikkhu]. The Buddha explains how training one's own mind is like keeping six unruly animals tied together on a leash.
- Yavakalapi Sutta (SN XXXV.207) — The Sheaf of Barley {S iv 201; CDB ii 1257; this sutta corresponds to CDB XXXV.248} [Thanissaro Bhikkhu]. This sutta, if perhaps a bit disjointed, offers some fine similes to illustrate the mind's tendency to create suffering for itself.
XXXVI. Vedana-samyutta — Feeling {S iv 204; CDB ii 1260}.
- Samadhi Sutta (SN XXXVI.1) — Concentration {S iv 204; CDB ii 1260} [Nyanaponika Thera]. How an understanding of the nature of feelings leads to Nibbana.
- Sukha Sutta (SN XXXVI.2) — Happiness {S iv 204; CDB ii 1260} [Nyanaponika Thera]. How an understanding of the nature of feelings leads to the ending of passion.
- Pahana Sutta (SN XXXVI.3) — Giving up {S iv 205; CDB ii 1261} [Nyanaponika Thera]. True freedom is found by abandoning the mind's underlying habitual tendencies (anusaya).
- Patala Sutta (SN XXXVI.4) — The Bottomless Chasm {S iv 206; CDB ii 1262} [Nyanaponika Thera | Thanissaro Bhikkhu]. The Buddha teaches that by meeting intense physical pain with mindfulness, we can spare ourselves from falling headlong into the bottomless pit of anguish and distress.
- Datthabba Sutta (SN XXXVI.5) — To Be Known {S iv 207; CDB ii 1263} [Nyanaponika Thera]. Behind even the happiest and most pleasant of feelings lurks a persistent pain that can, with correct practice, be overcome.
- Sallatha Sutta (SN XXXVI.6) — The Arrow {S iv 207; CDB ii 1263} [Nyanaponika Thera | Thanissaro Bhikkhu]. When shot by the arrow of physical pain, an unwise person makes matters worse by piling mental anguish on top of it, just as if he had been shot by two arrows. A wise person feels the sting of one arrow alone.
- Gelañña Sutta (SN XXXVI.7) — The Sick Ward (1) {S iv 210; CDB ii 1266} [Nyanaponika Thera | Thanissaro Bhikkhu]. The Buddha visits a sick ward, and offers advice to the monks on how to approach death with mindfulness.
- Gelañña Sutta (SN XXXVI.8) — At the Sick Room (2) {S iv 213; CDB ii 1268} [Nyanaponika Thera]. (This sutta is nearly identical to the preceding one, except here the feeling of pleasure, etc., is said to be dependent on contact rather than on the body.)
- Anicca Sutta (SN XXXVI.9) — Impermanent {S iv 214; CDB ii 1269} [Nyanaponika Thera]. The impermanence of feeling.
- Phassamulaka Sutta (SN XXXVI.10) — Rooted in Sense-impression {S iv 215; CDB ii 1270} [Nyanaponika Thera]. How sense-impression gives rise to feeling.
- Rahogata Sutta (SN XXXVI.11) — Alone {S iv 216; CDB ii 1270} [Nyanaponika Thera | Thanissaro Bhikkhu]. The Buddha explains how the practice of jhana leads to progressive stages of cessation and stillness. Only when the defilements are finally extinguished, however, is true peace and stillness achieved.
- Akasa Sutta (SN XXXVI.12) — In the Sky (1) {S iv 218; CDB ii 1272} [Nyanaponika Thera]. Feelings rise and fall, like winds blowing across the skies.
- Akasa Sutta (SN XXXVI.13) — In the Sky (2). {S iv 219; CDB ii 1273} [This sutta repeats the prose section of the preceding sutta, without the verse.]
- Agara Sutta (SN XXXVI.14) — The Guest House {S iv 219; CDB ii 1273} [Nyanaponika Thera]. Feelings come and go, like house-guests.
- Santaka Sutta (SN XXXVI.15) — To Ananda (1) {S iv 219; CDB ii 1273} [Nyanaponika Thera]. The Buddha explains to Ven. Ananda the origin of, danger in, and escape from feeling.
- Santaka Sutta (SN XXXVI.16) — To Ananda (2) {S iv 221; CDB ii 1274}. [In this sutta the Buddha puts to Ven. Ananda the same questions as in the preceding sutta, and answers them in the same way.]
- Atthaka Sutta (SN XXXVI.17) — Eightfold (1) {S iv 221; CDB ii 1274}.
Atthaka Sutta (SN XXXVI.18) — Eightfold (2) {S iv 221; CDB ii 1274}. [In these suttas the same questions and answers found in SN XXXVI.15 are repeated in the case of "many monks."]
- Pañcakanga Sutta (SN XXXVI.19) — Carpenter Fivetools {S iv 223; CDB ii 1274} [Nyanaponika Thera]. The Buddha describes the many kinds of happiness that can be experienced through sustained practice. Which kind of happiness do you seek? [The text of this sutta is identical to that of MN 59.]
- Bhikkhu Sutta (SN XXXVI.20) — Monks {S iv 228; CDB ii 1278}. [This text, addressed to some bhikkhus, repeats the main part of the preceding sutta, without its introductory section.]
- Moliyasivaka Sutta (SN XXXVI.21) — To Sivaka {S iv 230; CDB ii 1278} [Nyanaponika Thera]. Are all of our present experiences attributable to our past actions (kamma)? The Buddha explains that those who so claim are probably not speaking from their direct experience.
- Atthasatapariyaya Sutta (SN XXXVI.22) — One Hundred Eight Feelings {S iv 231; CDB ii 1280} [Nyanaponika Thera]. An enumeration of the 108 kinds of feeling. (Hint: 3x6x6=108.)
- Bhikkhu Sutta (SN XXXVI.23) — To a Monk {S iv 232; CDB ii 1281}
Pubbe Sutta (SN XXXVI.24) — Knowledge of the Past {S iv 233; CDB ii 1281}
Ñana Sutta (SN XXXVI.25) — Knowledge {S iv 233; CDB ii 1281}
Sambahulabhikkhu Sutta (SN XXXVI.26) — To A Number of Bhikkhus {S iv 232; CDB ii 1282}
Samanabrahmana Sutta (SN XXXVI.27) — Contemplatives and Brahmans (1) {S iv 234; CDB ii 1282}
Samanabrahmana Sutta (SN XXXVI.28) — Contemplatives and Brahmans (2) {S iv 235; CDB ii 1282}
Samanabrahmana Sutta (SN XXXVI.29) — Contemplatives and Brahmans (3) {S iv 235; CDB ii 1283}
[These suttas repeat paragraphs 3-4 of SN XXXVI.15; only the interlocutors differ.]
- Suddhikavedana Sutta (SN XXXVI.30) — Purified of Feeling {S iv 235; CDB ii 1283}. [Contains only an enumeration of the three kinds of feeling: pleasant, painful, and neither-pleasant-nor-painful.]
- Niramisa Sutta (SN XXXVI.31) — Unworldly {S iv 235; CDB ii 1283} [Nyanaponika Thera]. The Buddha describes the various grades of happiness and freedom — from the worldly to the transcendent — that are available to us all.
XXXVII. Matugama-samyutta — Destinies of women {S iv 238; CDB ii 1286}.
XXXVIII. Jambhukhadaka-samyutta — Jambhukhadaka the wanderer {S iv 251; CDB ii 1294}.
XXXIX. Samandaka-samyutta — Samandaka the wanderer {S iv 261; CDB ii 1301}.
XL. Moggallana-samyutta — Ven. Moggallana {S iv 261; CDB ii 1302}.
XLI. Citta-samyutta — Citta the householder {S iv 281; CDB ii 1314}.
XLII. Gamani-samyutta — Village headmen {S iv 305; CDB ii 1332}.
XLIII. Asankhata-samyutta — The unfashioned (Nibbana) {S iv 359; CDB ii 1372}.
XLIV. Avyakata-samyutta — Undeclared {S iv 374; CDB ii 1380}. See Thanissaro Bhikkhu's Introduction to this samyutta.
XLV. Magga-samyutta — The Noble Eightfold Path {S v 1; CDB ii 1523}.
- Avijja Sutta (SN XLV.1) — Ignorance {S v 1; CDB ii 1523} [Thanissaro Bhikkhu]. The Buddha explains that ignorance is the cause of wrong view, wrong resolve, wrong speech, etc., whereas clear knowing gives rise to right view and all the factors of the eightfold path.
- Upaddha Sutta (SN XLV.2) — Half (of the Holy Life) [Thanissaro Bhikkhu]. In this famous sutta the Buddha corrects Ven. Ananda, pointing out that having "admirable" friends, companions, and comrades is not half but the whole of the holy life. (For more about this special kind of friendship, see the page on kalyanamittata.)
- Magga-vibhanga Sutta (SN XLV.8) — An Analysis of the Path {S v 2; CDB ii 1524} [Thanissaro Bhikkhu]. A summary of the Noble Eightfold Path.
- Ogha Sutta (SN XLV.171) — Floods {S v 59; CDB ii 1563} [Thanissaro Bhikkhu]. Many discourses speak of "crossing over the flood." This discourse lists the floods that should be crossed over, and how it should be done.
XLVI. Bojjhanga-samyutta — The Seven Factors for Awakening {S v 63; CDB ii 1567}. [See "The Seven Factors for Awakening" in The Wings to Awakening.]
XLVII. Satipatthana-samyutta — The Four Frames of Reference (Foundations of Mindfulness) {S v 141; CDB ii 1627}. [See "The Four Frames of Reference" in The Wings to Awakening.]
XLVIII. Indriya-samyutta — The Five Mental Faculties {S v 193; CDB ii 1668}. [See "The Five Faculties" in The Wings to Awakening.]
XLIX. Sammappadhana-samyutta — The Four Right Exertions {S v 244; CDB ii 1709}. [See "The Four Right Exertions" in The Wings to Awakening.]
L. Bala-samyutta — The Five Strengths {S v 249; CDB ii 1713}. [See "The Five Strengths" in The Wings to Awakening.]
LI. Iddhipada-samyutta — The Four Bases of Power {S v 254; CDB ii 1718}. [See "The Four Bases of Power" in The Wings to Awakening.]
LII. Anuruddha-samyutta — Ven. Anuruddha {S v 294; CDB ii 1750}.
- Gilayana Sutta (SN LII.10) — Illness {S v 302; CDB ii 1757} [Thanissaro Bhikkhu]. Ven. Anuruddha explains to the other monks how he keeps the pain of his physical illness from invading the mind.
LIII. Jhana-samyutta — Jhana (mental absorption) {S v 307; CDB ii 1762}.
LIV. Anapana-samyutta — Mindfulness of breathing {S v 311; CDB ii 1765}.
LV. Sotapatti-samyutta — Stream-entry {S v 342; CDB ii 1788}.
LVI. Sacca-samyutta — The Four Noble Truths {S v 414; CDB ii 1838}.
- Dhammacakkappavattana Sutta (SN LVI.11) — Setting the Wheel of Dhamma in Motion {S v 420; CDB ii 1843} [Ñanamoli Thera | Piyadassi Thera | Thanissaro Bhikkhu]. This is the Buddha's first discourse, delivered shortly after his Awakening to the group of five monks with whom he had practiced the austerities in the forest for many years. The sutta contains the essential teachings of the Four Noble Truths and the Noble Eightfold Path. Upon hearing this discourse, the monk Kondañña attains the first stage of Awakening, thus giving birth to the ariya sangha (Noble Sangha).
- Simsapa Sutta (SN LVI.31) — The Simsapa Leaves {S v 437; CDB ii 1857} [Thanissaro Bhikkhu]. The Buddha compares the knowledge he gained in his Awakening to all the leaves in the forest, and his teachings to a mere handful of leaves. He then explains why he didn't reveal the remainder.
- Chiggala Sutta (SN LVI.48) — The Hole {S v 456; CDB ii 1872} [Thanissaro Bhikkhu]. Here is the Buddha's famous simile of the blind sea-turtle, illustrating the precious rarity of this human birth.
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