Saṃyutta Nikāya - Linked Discourses

The Buddha crossed the flood of suffering without any support and without struggling.

The Buddha describes how he knows of the release, liberation and independence for living beings.

For one brought to old age, there are no shelters.

Time flies by, one should abandon world's bait, looking for peace.

A deity asks the Buddha on how many things should one cut off, abandon, and develop to cross over the flood.

A deity asks the Buddha how many are asleep among those awake, how many are awake among those asleep, how many stir up the dust, and how many purify it.

Those who do not understand the teachings are led by others' views and do not awaken from sleep.

Those who are totally confused about the teachings are led by others' views and do not awaken from sleep.

One who is fond of conceit cannot be tamed, nor can one who is uncollected attain sagehood. Dwelling with negligence, such a one would not cross beyond the realm of death.

A deity asks the Buddha how the complexion of those dwelling in the wilderness and living the spiritual life becomes serene.

Excessive sleep, sluggishness, yawning, discontent, and post-meal drowsiness can obstruct the noble path from appearing.

Do you have a little hut, a nest, or ties that extend? Are you freed from bondage?

A deity asks the Blessed One what is good until old age, what is good when established, what is a treasure for humans, and what cannot be stolen by thieves.

The young deity Kassapa, on Buddha's invitation, shares a verse on the instruction for a bhikkhu.

The young deity Kassapa shares a verse on the instruction for a bhikkhu.

The young deity Māgha asks the Buddha in a verse on what to cut off to sleep with ease and grieve no more. The Buddha advises to cut off anger.

A young deity recites a verse to the Buddha about the shortness of life and the importance of doing meritorious deeds.

Household Anāthapiṇḍika, after passing away, appears as a young deity and recites verses to the Buddha on the value of thoroughly examining the Dhamma.

The young deity Siva recites a verse to the Buddha about the importance of associating with the wise and the good.

The Buddha explains to King Pasenadi of Kosala that no one, regardless of their wealth or status, is free from aging and death. Even arahants, who have attained the ultimate goal, are subject to the breaking up of this body.

One who engages in good conduct by body, speech, and mind is dear to themselves.

There are few in the world, who having obtained great wealth, neither become arrogant nor negligent, do not become obsessed with sensual pleasures, and do not act wrongly towards others.

King Pasenadi of Kosala and Queen Mallikā discuss who is dearer to them.

The Buddha observes the King Pasenadi as huffing and puffing and advises him on moderation in eating.

King Pasenadi asks the Buddha if there is one Dhamma which, having accomplished, secures both kinds of welfare — welfare pertaining to the present life and that pertaining to the next life. The Buddha explains that diligence is that one Dhamma.

The Buddha shares a simile of a mountain to illustrate the inevitability of old age and death, and the importance of living by the Dhamma.

The Māra and the Buddha exchange verses on whether acquisitions bring delight or sorrow.

The Buddha reflects on who he should honor and respect after his full awakening. Brahmā Sahampati encourages him to honor and respect the Dhamma.

When a brahmin woman expresses faith in the Buddha, her husband, a brahmin of the Bhāradvāja clan, goes to dispute the doctrine of the Buddha. The Buddha teaches the brahmin the importance of cutting off anger.

A brahmin approaches the Buddha and abuses and insults him. The Buddha doesn't accept it, and explains this to the brahmin through a simile.

The Buddha teaches the brahmin Asurindaka Bhāradvāja, who had approached him with harsh words, how to respond to anger and how to win a hard battle.

The brahmin Bilaṅgika Bhāradvāja insults the Buddha, but after the Buddha's response, he becomes a bhikkhu and soon attains arahantship.

When the brahmin Ahiṁsaka Bhāradvāja claims to be harmless, the Buddha explains what it truly means to be harmless.

The Buddha explains the twelve links of dependent co-arising, and how there is an arising and ending of the whole mass of suffering.

The Buddha analyzes each of the twelve links of dependent co-arising, and explains how there is an arising and ending of the whole mass of suffering.

The Buddha explains the wrong way of practice as that which leads to the arising of suffering, and the right way of practice as that which leads to the ending of suffering.

In the far past, the Buddha Vipassī prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

In the far past, the Buddha Sikhī prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

In the far past, the Buddha Vessabhū prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

In the far past, the Buddha Kakusandha prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

In the far past, the Buddha Koṇāgamana prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

In the far past, the Buddha Kassapa prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

The Buddha prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

The Buddha explains the four kinds of nourishment that sustain beings that are existing and support those seeking birth, and how they arise from craving.

The Buddha explains dependent co-arising as a process rather than an agentive sequence.

Venerable Kaccānagotta asks the Buddha about right view, and the Buddha explains how the world depends on a duality of existence and non-existence, and how the Tathāgata teaches the Dhamma by the middle way.

The Buddha explains the similarities and the differences between the wise and the immature persons through dependent co-arising.

The Buddha teaches about dependent co-arising and the phenomena arisen from dependent co-arising. A noble disciple who has thoroughly seen this with right wisdom will no longer be doubtful about who they were in the past, who they will be in the future, or who they are in the present.

The Buddha explains the proximate causes for the ending of the mental defilements. The twelve factors leading to the ending of defilements are explained along with twelve factors that lead to suffering.

The Buddha describes the forty-four bases of knowledge by understanding.

Intending, planning, and underlying tendencies are the basis for the continuation of consciousness.

The Buddha explains how one can verify that they are a stream-enterer by reflecting on the five perilous animosities, the four factors of stream-entry, and clearly seeing with wisdom the noble principle of dependent co-arising.

The Buddha explains the arising and dissolution of the world through the six sense bases.

The Buddha explains the process of thoroughly investigating the arising and cessation of suffering through dependent co-arising.

The Buddha uses the simile of a bonfire to explain how perceiving gratification in objects that can be grasped at leads to clinging, to suffering, and how perceiving drawbacks in objects that can be grasped at leads to the cessation of clinging, to the ending of suffering.

When one dwells perceiving enjoyment in things that are the basis for fetters, there is a descent of consciousness. When one dwells perceiving the drawback in things that are the basis for fetters, there is no descent of consciousness.

The Buddha recounts how he attained full awakening by examining the principle of dependent co-arising. He likens this realization to a man discovering an ancient, forgotten city.

The Buddha uses a simile of dust on the tip of the fingernail to illustrate the extent of suffering that is exhausted and overcome by a disciple of the noble ones who has attained right view.

The Buddha uses a simile of the water in the pond to illustrate the extent of suffering that is exhausted and overcome by a disciple of the noble ones who has attained right view.

The Buddha uses a simile of the water at the confluence of great rivers to illustrate the extent of suffering that is exhausted and overcome by a disciple of the noble ones who has attained right view.

The Buddha uses a simile of the water at the confluence of great rivers to illustrate the extent of suffering that is exhausted and overcome by a disciple of the noble ones who has attained right view.

The Buddha uses a simile of seven lumps of clay placed on the great earth to illustrate the extent of suffering that is exhausted and overcome by a disciple of the noble ones who has attained right view.

The Buddha uses a simile of the earth that has been exhausted and depleted to illustrate the extent of suffering that is exhausted and overcome by a disciple of the noble ones who has attained right view.

The Buddha uses a simile of two or three drops of water drawn out from the great ocean to illustrate the extent of suffering that is exhausted and overcome by a disciple of the noble ones who has attained right view.

The Buddha uses a simile of the great ocean that has been exhausted and depleted to illustrate the extent of suffering that is exhausted and overcome by a disciple of the noble ones who has attained right view.

The Buddha uses a simile of seven pebbles the size of mustard seeds placed on the king of mountains, the Himalayas, to illustrate the extent of suffering that is exhausted and overcome by a disciple of the noble ones who has attained right view.

The Buddha uses a simile of the great Himalayan mountains that have been exhausted and depleted to illustrate the extent of suffering that is exhausted and overcome by a disciple of the noble ones who has attained right view.

The Buddha uses a simile of seven small pebbles the size of mung beans placed on the great mountain Sineru to contrast the extent of suffering that is exhausted and overcome by a disciple of the noble ones who has attained right view.

The Buddha describes the diversity of elements that shapes one's experience.

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts.

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts, and not the other way around.

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts, and dependent on the diversity of contacts, there arises a diversity of sensations.

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts, and dependent on the diversity of contacts, there arises a diversity of sensations. However, diversity of contacts does not arise dependent on the diversity of sensations, and diversity of elements does not arise dependent on the diversity of contacts.

The Buddha describes the diversity of the external elements - 1) the objects of vision, 2) sounds, 3) smells, 4) tastes, 5) physical sensations, and 6) mental objects.

The Buddha describes how diverse perceptions arise dependent on the diversity of elements, and how the arising of diverse intentions, desires, fevers, and quests depends on the diversity of perceptions.

The Buddha describes how the diversity of quests is not the cause for the arising of diversity of fevers, desires, intentions, perceptions, and elements. Rather, dependent on the diversity of elements, there is arises a diversity of perceptions, intentions, desires, fevers, and quests.

The Buddha describes how dependent on the diversity of elements, there arises a diversity of perceptions, intentions, contacts, sensations connected with contact, desires, fevers, quests, and acquisitions.

The Buddha describes how the diversity of acquisitions is not the cause for the arising of diversity of fevers, desires, sensations connected with contact, contacts, intentions, perceptions, and elements. Rather, dependent on the diversity of elements, there arises a diversity of perceptions, intentions, contacts, sensations connected with contact, desires, fevers, quests, and acquisitions.

The Buddha describes the seven elements of radiance, beauty, boundless space, boundless consciousness, nothingness, neither perception nor non-perception, and cessation of perception and feeling, and how they can be discerned and realized.

The Buddha explains how thoughts of sensuality, ill-will, and harming arise from a cause and how to abandon them.

Venerable Kaccāna asks the Buddha about the cause of the arising of the view regarding those who are not fully awakened Buddhas that they are in fact fully awakened Buddhas.

Beings come together and associate according to disposition. Those of an inferior disposition come together and associate with others of similar inferior disposition.

The Buddha shares an observation on how beings come together and associate based on their dispositions. Those with a good disposition come together and associate with others of a similar good disposition.

Beings with similar dispositions come together and associate. The inferior come together with the inferior, and the good with the good. The Buddha shares a verse on the importance of association.

In the past, in the future, and at present, beings come together and associate based on disposition. The faithless come together and associate with the faithless, and other pairs of dispositions are mentioned.

Beings come together and associate based on disposition. The faithless come together and associate with the faithless, and other pairs of dispositions are mentioned.

Beings come together and associate according to disposition. The unashamed come together and associate with the unashamed; and other pairs of dispositions are mentioned.

Beings come together and associate according to disposition. The morally reckless come together and associate with the morally reckless; and other pairs of dispositions are mentioned.

Beings come together and associate according to disposition. Those with little learning come together and associate with those with little learning; and other pairs of dispositions are mentioned.

Beings come together and associate according to disposition. The lazy come together and associate with the lazy, and other pairs of dispositions are mentioned.

Beings come together and associate according to disposition. The distracted come together and associate with the distracted, and other pairs of dispositions are mentioned.

Beings come together and associate according to disposition. The unprincipled come together and associate with the unprincipled, the virtuous come together and associate with the virtuous, and other pairs of dispositions are mentioned.

Beings come together and associate according to disposition. Those who kill living beings come together and associate with those who kill living beings; those who take what is not given come together and associate with those who take what is not given; and similar for the other three precepts.

BBeings come together and associate according to disposition. Those who speak divisively come together and associate with those who speak divisively; and six other associations are described.

Beings come together and associate according to disposition. Those who intense craving come together and associate with those with intense craving; those with a malicious mind come together and associate with those with a malicious mind; those with wrong views come together and associate with those with wrong views; and similar for the other seven kinds of actions.

Beings come together and associate according to disposition. Those with wrong views come together and associate with those with wrong views, and similar for the other eight factors. Those with right views come together and associate with those with right views, and similar for the other eight factors.

Beings come together and associate according to disposition. Those with wrong views come together and associate with those with wrong views, and similar for the other eight factors. Those with right views come together and associate with those with right views, and similar for the other eight factors.

The Buddha describes the four elements of earth, water, fire, and air in brief.

Before his awakening, the Buddha reflected on the gratification, drawback, and escape in regard to the four elements of earth, water, fire, and air.

The Buddha explains how he investigated the four elements of earth, water, fire and air to understand the full extent of gratification, drawback, and escape in regard to each of them.

Beings are infatuated with the four great elements because of the gratification in them, become disenchanted with them because of the drawback, and escape from them because there is an escape.

If the four great elements were exclusively unpleasant, beings would not be infatuated with them. If they were exclusively pleasurable, beings would not become disenchanted with them.

Whoever delights in the four great elements, delights in what is subject to suffering, and as a result, is not freed from suffering.

The arising, persistence, production, and appearance of the four elements is the arising of suffering, the persistence of disease, and the appearance of aging and death.

The Buddha explains how understanding the gratification, drawback, and escape in the four elements leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

The Buddha explains how understanding the arising and passing away, the gratification, drawback, and escape in the four elements leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

The Buddha explains how understanding the arising, ending and the way of practice leading to the ending in regards to the four elements leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

The Buddha shares that cyclic existence is without a discoverable beginning using an analogy of grass and sticks.

The Buddha shares that cyclic existence is without a discoverable beginning using an analogy of clay balls made from the earth.

The Buddha explains the vastness of an aeon using a simile of wiping a mountain with a piece of fine cloth.

The Buddha explains the vastness of an aeon using a simile of removing mustard seeds from an iron city.

The Buddha explains how many aeons have passed and gone by with a simile of four disciples with a hundred-year lifespan each recollecting a hundred thousand aeons each day and still not being able to count them all.

The Buddha explains to a brahmin that the cycle of existence is without a discoverable beginning, and that it is not easy to calculate the number of aeons that have passed by and gone.

Just as a stick thrown into the air sometimes lands on its base, sometimes in the middle and sometimes on its tip, beings, obstructed by ignorance and fettered by craving, continue to run and wander in this cycle of existence.

The Buddha explains that when you see someone faring badly, you should conclude that you too have experienced the same over the long span of time of cyclic existence.

The Buddha explains that when you see someone faring well, you should conclude that you too have experienced the same over the long span of time of cyclic existence.

The Buddha shares that it is not easy to find a being who has not been your brother at some point over the long span of time of cyclic existence.

The Buddha explains that it is not easy to find a being who has not been your father at some point over the long span of time of cyclic existence.

The Buddha shares that it is not easy to find a being who has not been your sister at some point over the long span of time of cyclic existence.

The Buddha shares that it is not easy to find a being who has not been your son at some point over the long span of time of cyclic existence.

The Buddha shares that it is not easy to find a being who has not been your daughter at some point over the long span of time of cyclic existence.

The Buddha explains how acquisitions, respect, and popularity are harsh, bitter, and severe, obstructing the attainment of the unsurpassed safety from the bondage.

The Buddha explains how acquisitions, respect, and popularity are harsh, bitter, and severe, obstructing the attainment of the unsurpassed safety from the bondage using a simile of a fisherman casting a baited hook.

The Buddha shares a simile of a wooly goat entering a thicket of thorns to explain how acquisitions, respect, and popularity are harsh, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

The Buddha shares a simile of a dung beetle to explain how acquisitions, respect, and popularity are harsh, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

The Buddha uses a simile of a thunderbolt to explain how acquisitions, respect, and popularity are harsh, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

The Buddha uses a simile of a dart dipped in poison to explain how acquisitions, respect, and popularity are harsh, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

The Buddha shares the consequences of being overwhelmed by respect, disrespect, or both, and how they obstruct the attainment of the unsurpassed safety from bondage.

The Buddha uses a simile of a golden bowl filled with powdered silver to explain how acquisitions, respect, and popularity are harsh, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

The Buddha uses a simile of a silver bowl filled with powdered gold to explain how acquisitions, respect, and popularity are harsh, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

The Buddha uses different similes to explain how acquisitions, respect, and popularity are harsh, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

The Buddha uses a simile of a building with the peaked roof to illustrate how all unwholesome qualities have ignorance as their root, converge upon ignorance, and are eradicated with the eradication of ignorance.

Few are the beings who are reborn among humans; far more numerous, however, are the beings who are reborn elsewhere, apart from humans.

The Buddha uses the analogy of a household that is hard to overpower by thieves and burglars to illustrate the importance of developing and cultivating loving-kindness.

The Buddha explains the benefits of cultivating loving-kindness compared to giving donations.

The Buddha uses the analogy of a sharp-bladed spear that cannot be easily grasped, twisted, or rolled back to illustrate the power of loving-kindness in protecting the mind from agitation by non-human beings.

The Buddha uses a simile of a man who can catch the arrows shot by well-trained archers before they touch the ground to illustrate that life-sustaining conditions wear away faster than that.

The Buddha uses a simile of a cracked drum to illustrate that the profound teachings of the Tathāgata will disappear in the future as people lose interest in them.

The Buddha shares an analogy of the Licchavīs to illustrate the importance of diligence and continuous effort in the practice.

The Buddha uses a simile of the bull elephants to illustrate the importance of using acquisitions without being tied to them or fixated on them, while seeing the danger in them, and understanding the escape.

The Buddha uses a simile of a cat and a mouse to illustrate how not setting up mindfulness and being unrestrained in the sense faculties can lead to death or deadly suffering.

The Buddha describes rebirth as a jackal with mange as fortunate for a certain person who claims to be the Buddha's follower. The Buddha then encourages the bhikkhus to train themselves diligently.

The Buddha encourages the bhikkhus to train themselves to be grateful and acknowledge what has been done for them.

The Buddha explains how anxiety arises through clinging and how there is freedom from anxiety through non-clinging.

Because the five aggregates are impermanent, the well-studied disciple of the noble ones becomes disenchanted with form, sensation, perception, volitional formations, and consciousness.

The Buddha shares a reflection on the three characteristics of impermanence, |suffering::discontentment| and not-self for the five aggregates of form, feeling, perception, formations, and consciousness.

The causes, supporting conditions for the arising of the five aggregates are impermanent, so then how could the five aggregates be stable?

One is incapable of ending suffering without directly knowing and fully understanding the five aggregates, without becoming dispassionate towards them and without abandoning them.

Only after fully understanding the gratification, drawback, and escape in the case of form, felt experience, perception, volitional formations, and consciousness, the Buddha declared that he had attained the unsurpassed perfect awakening.

The Buddha describes how beings only become disillusioned with and escape from the five aggregates when they directly know their gratification, drawback, and escape as they truly are.

The Buddha explains that whoever delights in the five aggregates, delights in suffering and is not freed from suffering.

The Buddha uses an example of grass, wood, branches, and leaves in Jeta's Grove to illustrate the nature of the five aggregates.

The Buddha describes on the impermanent, stressful and not-self nature of the five aggregates of form, feeling, perception, formations and consciousness.

The Buddha describes the five aggregates subject to clinging - form, feeling, perception, formations, and consciousness.

The Buddha explains the distinction between a perfectly awakened one and a bhikkhu who is liberated by wisdom.

The Buddha explains how to overcome Māra by not clinging to the five aggregates of form, felt experience, perception, volitional formations, and consciousness.

The Venerable Rādha asks the Buddha on how to know and see so that the underlying tendencies to self-identification, possessiveness, and pride cease to arise.

The Buddha explains how one becomes the perfected one, an arahant, and shares verses on their qualities.

The Buddha explains how his teaching of the Dhamma inspires fear and dread in the deities, just as the lion's roar inspires fear in the animals.

On a full moon night with the Sangha at Sāvatthi, the Buddha answers a series of ten questions on the aggregates. He answers on the root of clinging, the cause and condition for the designation of the aggregates, how identity view arises, the gratification, danger, and escape from the aggregates, and on ending conceit.

Venerable Khemaka is ill, and some elder bhikkhus ask Dāsaka to convey their concern to him. A series of exchanges ensue, mediated by Dāsaka, until Khemaka, despite his illness, goes to see the elder bhikkhus himself. The elders inquire about his understanding of the Dhamma. Khemaka explains that while he does not identify any of the five |aggregates::form, feeling, perception, formations, and consciousness| as self, he still experiences a subtle "I am" conceit associated with these aggregates. He likens this to the lingering scent on a cleaned cloth, which eventually fades away.

The Buddha does not dispute with the world, but rather the world disputes with him. He agrees with what the wise in the world accept as existing and not existing, and then explains the characteristics of the five aggregates in regards to what exists and what does not exist.

The Buddha presents a series of similes for the five aggregates - physical form is akin to a lump of foam, feelings akin to water bubbles, perception like a mirage, volitional formations are like a tree without a core, and consciousness is similar to a magic trick.

The Buddha shares vivid similes to illustrate the benefits of developing the recognition of impermanence. This practice gradually exhausts all passion for sensual pleasure, materiality, becoming, ignorance, and uproots the conceit ‘I am.’

The Buddha explains to Venerable Rādha that a living being is defined by desire, passion, delight, and craving in form, feeling, perception, formations, and consciousness.

The Buddha explains to the bhikkhus that the eye, ear, nose, tongue, body, and mind are impermanent, changing, and becoming otherwise. One who has faith and conviction in these phenomena is called a faith-follower, one who has entered the fixed course of rightness, entered the plane of awakened beings, and is incapable of performing an action that would lead to rebirth in lower realms.

The Venerable Sāriputta describes his experience of the first jhāna.

Various kinds of views arise in the world due to not knowing form, the arising of form, the cessation of form, and the practice leading to the cessation of form.

Various kinds of views arise in the world due to not knowing feeling, the arising of feeling, the cessation of feeling, and the practice leading to the cessation of feeling.

Various kinds of views arise in the world due to not knowing perception, the arising of perception, the cessation of perception, and the practice leading to the cessation of perception.

Various kinds of views arise in the world due to not knowing volitional formations, the arising of volitional formations, the cessation of volitional formations, and the practice leading to the cessation of volitional formations.

Various kinds of views arise in the world due to not knowing consciousness, the arising of consciousness, the cessation of consciousness, and the practice leading to the cessation of consciousness.

Various kinds of views arise in the world due to not seeing the aggregates, the arising of the aggregates, the cessation of the aggregates, and the practice leading to the cessation of the aggregates.

The Buddha describes the four types of meditators based on their skill in collectedness and in attainment based on collectedness.

The Buddha describes the four types of meditators based on their skill in collectedness and in the continuity of collectedness.

The Buddha describes the four types of meditators based on their skill in collectedness and in the emergence from collectedness.

The Buddha describes the four types of meditators based on their skill in collectedness and in the flexibility of collectedness.

The Buddha describes the four types of meditators based on their skill in collectedness and in the support for collectedness.

The Buddha teaches the Dhamma for the giving up of everything based on the six sense bases and the process leading up to the arising of feeling and perception.

Everything, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering.

The Buddha explains how the six sense bases and their objects are burning with the fires of passion, aversion, and delusion, and how to become disenchanted, dispassionate, and liberated.

The Buddha teaches on how to know and see the impermanence of the six sense bases and the process leading up to the arising of feeling and perception for the abandoning of ignorance and the arising of wisdom.

The Buddha teaches the Dhamma for the complete comprehension of all clinging through seeing the dependent co-arising of feeling through the six sense bases.

The Buddha explains how the Dhamma is directly visible, immediate, inviting one to come and see, applicable, and to be personally experienced by the wise through the six sense bases.

The world is empty of self and what belongs to a self.

The Buddha teaches the duality of the six sense bases and their respective objects.

Consciousness arises in dependence on the duality of the six sense bases and their respective objects. Contact arises through the meeting of these three things. Contacted, one feels, intends, and perceives.

The way of practice suitable for realizing Nibbāna is to see the impermanence of the six sense bases and their objects.

The way of practice suitable for realizing Nibbāna is to see the six sense bases and their objects as sources of discontentment.

The way of practice suitable for realizing Nibbāna is to see the six sense bases and their objects as not-self.

The Buddha uses the simile of an ocean to describe the six sense bases and their respective objects.

The Buddha likens the six types of desirable sense objects to baited hooks, set in the world for the misfortune of beings—those who cling to them fall under Māra’s power.

The venerable Udāyī asks the venerable Ānanda about how to see the not-self nature of consciousness.

The Buddha uses the simile of a log of wood carried by a river to explain the eight obstacles to reaching Nibbāna.

The Buddha uses a simile of a kiṁsuka tree to explain the different perspectives of the bhikkhus on the purification of vision. He then shares a simile of a lord of the city to share the importance of the Noble Eightfold Path.

The Buddha explains how to rein in the mind when desire, passion, aversion, illusion, or repulsion arises in regard to the six sense bases using the simile of a watchman and an ox and the simile of a lute.

The Buddha explains how there is non-restraint and restraint with a simile of six animals with different domains and feeding grounds. He uses strong post or pillar as a designation for mindfulness directed to the body.

The Buddha explains the difference between an uninstructed ordinary person and a learned noble disciple in how they experience pleasant, painful, and neither-painful-nor-pleasant feelings.

The Noble Eightfold Path is the path and the way for the realization of Nibbāna.

The Noble Eightfold Path is the path and the way of practice for the realization of enlightenment.

Ven. Sāriputta answers the question of what is difficult to do in the teaching and discipline, and what is difficult for one who has gone forth.

The unconditioned is the ending of desire, aversion, and delusion. The 37 factors leading to the unconditioned are described in brief.

The uninclined is the ending of desire, aversion, and delusion. The 37 factors leading to the uninclined are described in brief.

Several synonyms for Nibbāna are described - such as, the taintless, the truth, the far shore, the subtle, the hard to see, the unaging, the stable, the non-disintegrating, the signless, the non-proliferation, the peaceful, the deathless, the excellent, the auspicious, the safe, the wearing away of craving, the wonderful, the marvelous, the freedom from calamity, the state free from calamity, Nibbāna, the blameless, dispassion, purity, freedom, the non-clinging, the island, the security, the protection, and the shelter.

The Buddha describes the ultimate goal and the way of practice leading to the ultimate goal. The ultimate goal is a synonym for Nibbāna.

Ignorance is the forerunner in the arising of unwholesome qualities, and wisdom is the forerunner in the arising of wholesome qualities.

When Ānanda says that good friendship is half of the spiritual life, the Buddha corrects him, saying that it is the whole of the spiritual life. The Buddha explains that good friendship is the basis for the development of the Noble Eightfold Path.

When Sāriputta says that good friendship is the whole of the spiritual life, the Buddha agrees, explaining that good friendship is the basis for the development of the Noble Eightfold Path.

The Buddha explains in detail each factor of the noble eightfold path—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

The venerable Bhadda asks the venerable Ānanda about the wrong spiritual practice.

The venerable Bhadda asks the venerable Ānanda about the right spiritual practice.

The Buddha shares a simile of a water pot without a stand being easily knocked over, and likens it to a mind without support.

The noble eightfold path is the spiritual life. The fruits of the spiritual life are stream-entry, once-returning, non-returning, and arahantship.

The Buddha explains the importance of good friendship in the development and cultivation of the noble eightfold path.

The Buddha explains the importance of accomplishment in virtue, aspiration, self-development, view, and diligence in the development and cultivation of the noble eightfold path.

The Buddha explains the importance of accomplishment in wise attention in the development and cultivation of the noble eightfold path.

Good friendship is greatly beneficial for the arising, development and extensive cultivation of the Noble Eightfold Path.

The Buddha explains the importance of accomplishment in virtue, aspiration, self-development, view, and diligence in the development and cultivation of the noble eightfold path.

A bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.

The Tathāgata is regarded the foremost among beings, and diligence is regarded the foremost among qualities.

The elephant's footprint is considered the foremost because of its size. In the same way, whatever wholesome qualities there are, they are all rooted in diligence, and they meet together in diligence; diligence is considered the foremost among the qualities.

The Buddha uses similes of a building with the peaked roof, fragrances, and regional kings to illustrate the importance of diligence in developing the Noble Eightfold Path.

The four floods of sensual pleasures, continued existence, views, and ignorance are described in brief. The Noble Eightfold Path is the way to direct knowing, full understanding, complete exhaustion, and giving up of these floods.

The four bonds of sensual pleasures, continued existence, views, and ignorance are described in brief. The Noble Eightfold Path is the way to direct knowing, full understanding, complete exhaustion, and giving up of these bonds.

The four knots of craving, ill-will, adherence to rules and observances, and clinging to the idea that 'This is the truth' are described in brief. The Noble Eightfold Path is the way to direct knowing, full understanding, complete exhaustion, and giving up of these knots.

The Buddha explains the benefits of associating with virtuous bhikkhus and the development of the seven awakening factors.

The Buddha explains how frequently paying attention to certain things can lead to the arising and expansion of hindrances and awakening factors.

The Buddha explains the nutriment and the lack of nutriment for the five hindrances and the seven factors of awakening.

Sāriputta boldly declares that no ascetic or brahmin has ever been, nor will ever be, more knowledgeable in direct knowing than the Blessed One in full awakening. He acknowledges that he cannot encompass the minds of all the Buddhas, past, future, or present. However, he understands a principle through the Dhamma - all those who become fully awakened do so by abandoning the five hindrances, establishing their minds in the four foundations of mindfulness, and developing the seven factors of awakening.

On the passing away of Sāriputta, the Buddha advises Ānanda to be an island unto himself, with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge.

The Buddha explains how a bhikkhu should live with mindfulness and full awareness.

The Buddha explains the five faculties of faith, energy, mindfulness, collectedness, and wisdom.

One who has developed the five faculties is an Arahant. Those who are lesser in the development of these faculties are practicing for the realization of the fruit of Arahantship.

The Buddha explains how a trainee and an arahant understand their respective attainments.

Developing the four bases of psychic abilities can lead from the near shore to the far shore.

For whomever the four bases of psychic abilities are neglected, the noble way of practice leading to the complete ending of suffering is also neglected.

The four bases of psychic abilities are noble and lead to liberation.

When the four bases of psychic abilities are developed and frequently practiced, they lead to complete disenchantment, to the fading of desire, to gradual ending, to tranquility, to direct knowing, to full awakening, and to Nibbāna.

Whoever in the past, future, or present produces psychic abilities, all of them do so through the development and frequent practice of the four bases of psychic abilities.

Whoever in the past, future, or present produces the highest psychic abilities, all of them do so through the development and frequent practice of the four bases of psychic abilities.

Whoever attains the taint-free release of mind and release by wisdom, does so through the development and frequent practice of the four bases of psychic abilities.

It is because he has developed and frequently practiced these four bases of psychic abilities that the Tathāgata is called 'the Arahant, the perfectly Awakened One.'

Vision, insight, wisdom, true understanding and clarity arose in the Buddha regarding the four bases of psychic abilities.

The Buddha could live for an aeon due to his mastery of the four bases of psychic abilities, but Ananda is unable to comprehend and the Buddha then gives up the life force at the Cāpāla Shrine.

The Buddha recounts the inquiry that led to the development of the four bases of psychic abilities before his full awakening.

Developing the four bases of psychic abilities can lead to various kinds of psychic abilities and the realization of the taintless liberation of mind.

An analysis of the four bases of psychic abilities that are endowed with collectedness arising from aspiration, determination, purification of mind, and investigation.

Ānanda explains to the brahmin Uṇṇābha how desire is abandoned by developing the four bases of psychic abilities.

Whether in the past, future, or at present, any ascetics or brahmins who are mighty and powerful have attained such might and power through the development and frequent practice of the four bases of psychic abilities.

Whether in the past, future, or at present, any ascetics or brahmins who are experiencing various kinds of psychic abilities have attained such abilities through the development and frequent practice of the four bases of psychic abilities.

Through the development and frequent practice of the four bases of psychic abilities, a bhikkhu realizes the taintless liberation of mind and liberation by wisdom.

The Buddha teaches about psychic ability, the basis of psychic ability, the development of the bases of psychic ability, and the way of practice leading to the development of the bases of psychic ability.

A detailed analysis of the four bases of psychic abilities - collectedness arising from aspiration, energy, purification of mind, and investigation.

The Buddha explains how Moggallāna became so mighty and powerful through the development and frequent practice of the four bases of psychic abilities.

Develop the four bases of psychic abilities for the direct knowing, full understanding, complete exhaustion, and abandonment of the five higher fetters.

The Buddha describes the cultivation of four jhānas as leading to Nibbāna.

The Buddha explains the development of mindfulness of breathing and its benefits in fulfilling the four establishments of mindfulness, the seven factors of awakening, and clear knowing and release.

The Buddha explains that even a Wheel-Turning Monarch, if not endowed with four qualities, is not freed from hell, the animal realm, the ghost realm, and the lower realms. On the other hand, a noble disciple, endowed with four qualities, is freed from these states.

A noble disciple who is endowed with four qualities becomes a stream-enterer, not liable to states of suffering, and destined for Nibbāna.

A lay disciple named Dīghāvu, who is gravely ill, is visited by the Buddha. The Buddha teaches him how to develop the qualities of a stream-enterer.

The venerable Ānanda asks the venerable Sāriputta about the qualities that make a person a stream-enterer, no longer subject to downfall, fixed in destiny, and headed for full awakening.

The Buddha asks Sāriputta about the four factors of stream-entry, what the stream is, and who is a stream-enterer.

The Buddha describes the four streams of merit, outflows of good, and supports for ease. The fourth quality is virtue.

The Buddha describes the four streams of merit, outflows of good, and supports for ease. The fourth quality is generosity.

The Buddha describes the four streams of merit, outflows of good, and supports for ease. The fourth quality is wisdom.

A disciple of the noble ones endowed with four qualities is called 'wealthy, of great wealth, of great possessions.'

A disciple of the noble ones endowed with four qualities is called 'wealthy, of great wealth, of great possessions, of great fame.'

Cultivating collectedness leads to discerning the Four Noble Truths.

Whether in the past, future, or present, all fully awakened to things as they truly are do so by fully awakening to the Four Noble Truths.

Whether in the past, future, or present, all fully awakened to things as they truly are do so by fully awakening to the Four Noble Truths and making them known.

Do not think harmful and unwholesome thoughts. When you do think, think about suffering, the arising of suffering, the ending of suffering, and the way of practice leading to the ending of suffering.

The Buddha's first discourse to the group of five bhikkhus at the Deer Park in Isipatana, near Varanasi. The discourse explains the Four Noble Truths and the Noble Eightfold Path in brief. It ends with the realization of the first bhikkhu, Venerable Kondañña.

The Buddha explains the Four Noble Truths and the five aggregates subject to clinging.

The Buddha describes the Four Noble Truths in brief.

The Buddha describes the wandering in samsara due to not fully understanding and penetrating the Four Noble Truths.

The Arahants of the past, present, and future have truly understood the Four Noble Truths.

The wearing away of the mental defilements for is one who knows and sees the Four Noble Truths.

The Four Noble Truths are actual, unchanging, and not otherwise; therefore, they are called the Noble Truths.

In the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, its ascetics and brahmins, kings and commoners, the Tathāgata is noble; therefore, these are called the Noble Truths.

The Noble Truth of suffering should be fully understood, the Noble Truth of the arising of suffering should be abandoned, the Noble Truth of the ending of suffering should be personally experienced, and the Noble Truth of the way of practice leading to the ending of suffering should be developed.

The Buddha explains why he teaches only a little compared to what he has not taught with the simile of the rosewood leaves.

The Buddha explains the importance of understanding the Four Noble Truths to end suffering with a simile of making a container out of leaves.

Just as a stick thrown into the air sometimes lands on its base and sometimes on its tip, beings, obstructed by ignorance and fettered by craving, continue to run and wander in this cycle of existence.

The Buddha explains the urgency of understanding the Four Noble Truths to end suffering with a simile of extinguishing a fire on one's clothes or head.

Just as dawn precedes and predicts the rising of the sun, so too, for a bhikkhu, right view precedes and predicts the breakthrough to the Four Noble Truths as they really are.

As long as sun and moon do not arise in the world, there is complete darkness. Similarly, as long as the Buddha has not arisen in the world, there is complete darkness, dense darkness.

The Buddha explains the greater precipice of delighting in volitional formations leading to rebirth, aging, death, and sorrow, lamentation, pain, displeasure, and despair, resulting from not understanding the Four Noble Truths.

The Buddha explains the importance of understanding the Four Noble Truths to end suffering with a simile of constructing a mansion.

The Buddha shares on the difficulty of regaining human existence for an undiscerning person who has fallen into a lower realm.

For a noble disciple endowed with right view, who understands the Four Noble Truths, the suffering that has been eradicated and exhausted is far greater than what little remains.