4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → SN‍ → SN 45📇 → SN 45 all suttas    🔝

SN 45 has 16 vaggas, 180 suttas, repetition series after 48

 SN 45..1.. - SN 45 vagga 1 Avijjā: Ignorance
SN 45..2.. - SN 45 vagga 2 Vihāra: Meditation
SN 45..3.. - SN 45 vagga 3 Micchatta: The Wrong Way
SN 45..4.. - SN 45 vagga 4 Paṭipatti: Practice
SN 45..5.. - SN 45 vagga 5 Aññatitthiyapeyyāla: Abbreviated Texts on Followers of Other Paths
SN 45..6.. - SN 45 vagga 6 Sūriyapeyyāla: Abbreviated Texts on the Sun
SN 45..7.. - SN 45 vagga 7 Ekadhammapeyyāla: Abbreviated Texts on One Thing
SN 45..9.. - SN 45 vagga 9 Gaṅgāpeyyāla: Abbreviated Texts on the Ganges

detailed TOC

 SN 45..1.. - SN 45 vagga 1 Avijjā: Ignorance
    SN 45.1 – SN 45.1 Avijjā: Ignorance
    SN 45.2 – SN 45.2 Upaḍḍha: Half the Spiritual Life
    SN 45.3 – SN 45.3 Sāriputta: Sāriputta
    SN 45.4 – SN 45.4 Jāṇussoṇibrāhmaṇa: Regarding the Brahmin Jāṇussoṇi
    SN 45.5 – SN 45.5 Kimatthiya: What’s the Purpose
    SN 45.6 – SN 45.6 Paṭhamaaññatarabhikkhu: A monk (1st)
    SN 45.7 – SN 45.7 Dutiyaaññatarabhikkhu: A monk (2nd)
    SN 45.8 – SN 45.8 Vibhaṅga: Analysis
    SN 45.9 – SN 45.9 Sūka: A Spike
    SN 45.10 – SN 45.10 Nandiya: With Nandiya
SN 45..2.. - SN 45 vagga 2 Vihāra: Meditation
    SN 45.11 – SN 45.11 Paṭhamavihāra: Meditation (1st)
    SN 45.12 – SN 45.12 Dutiyavihāra: Meditation (2nd)
    SN 45.13 – SN 45.13 Sekkha: A Trainee
    SN 45.14 – SN 45.14 Paṭhamauppāda: Arising (1st)
    SN 45.15 – SN 45.15 Dutiyauppāda: Arising (2nd)
    SN 45.16 – SN 45.16 Paṭhamaparisuddha: Purified (1st)
    SN 45.17 – SN 45.17 Dutiyaparisuddha: Purified (2nd)
    SN 45.18 – SN 45.18 Paṭhamakukkuṭārāma: At the Chicken Monastery (1st)
    SN 45.19 – SN 45.19 Dutiyakukkuṭārāma: At the Chicken Monastery (2nd)
    SN 45.20 – SN 45.20 Tatiyakukkuṭārāma: At the Chicken Monastery (3rd)
SN 45..3.. - SN 45 vagga 3 Micchatta: The Wrong Way
    SN 45.21 – SN 45.21 Micchatta: The Wrong Way
    SN 45.22 – SN 45.22 Akusaladhamma: Unskillful Qualities
    SN 45.23 – SN 45.23 Paṭhamapaṭipadā: Practice (1st)
    SN 45.24 – SN 45.24 Dutiyapaṭipadā: Practice (2nd)
    SN 45.25 – SN 45.25 Paṭhamaasappurisa: A Good Person (1st)
    SN 45.26 – SN 45.26 Dutiyaasappurisa: A Good Person (2nd)
    SN 45.27 – SN 45.27 Kumbha: Pots
    SN 45.28 – SN 45.28 Samādhi: undistractible-lucidity
    SN 45.29 – SN 45.29 Vedanā: Feeling
    SN 45.30 – SN 45.30 Uttiya: With Uttiya
SN 45..4.. - SN 45 vagga 4 Paṭipatti: Practice
    SN 45.31 – SN 45.31 Paṭhamapaṭipatti: Practice (1st)
    SN 45.32 – SN 45.32 Dutiyapaṭipatti: Practice (2nd)
    SN 45.33 – SN 45.33 Viraddha: Missed Out
    SN 45.34 – SN 45.34 Pāraṅgama: Going to the Far Shore
    SN 45.35 – SN 45.35 Paṭhamasāmañña: The Ascetic Life (1st)
    SN 45.36 – SN 45.36 Dutiyasāmañña: The Ascetic Life (2nd)
    SN 45.37 – SN 45.37 Paṭhamabrahmañña: The Brahmin Life (1st)
    SN 45.38 – SN 45.38 Dutiyabrahmañña: The Brahmin Life (2nd)
    SN 45.39 – SN 45.39 Paṭhamabrahmacariya: The Spiritual Path (1st)
    SN 45.40 – SN 45.40 Dutiyabrahmacariya: The Spiritual Path (2nd)
SN 45..5.. - SN 45 vagga 5 Aññatitthiyapeyyāla: Abbreviated Texts on Followers of Other Paths
    SN 45.41 – SN 45.41 Rāgavirāga: The Fading Away of Greed
    SN 45.48 – SN 45.48 Anupādāparinibbāna: nirvana by Not Grasping
SN 45..6.. - SN 45 vagga 6 Sūriyapeyyāla: Abbreviated Texts on the Sun
    SN 45.49 – SN 45.49 Kalyāṇamitta: Good Friends (1st)
    SN 45.55 – SN 45.55 Yonisomanasikārasampadā: Accomplishment in Proper Attention (1st)
    SN 45.56 – SN 45.56 Dutiyakalyāṇamitta: Good Friends (2nd)
    SN 45.62 – SN 45.62 Dutiyayonisomanasikārasampadā: Accomplishment in Proper Attention (2nd)
SN 45..7.. - SN 45 vagga 7 Ekadhammapeyyāla: Abbreviated Texts on One Thing
    SN 45.63 – SN 45.63 Kalyāṇamitta: Good Friends (1st)
    SN 45.69 – SN 45.69 Yonisomanasikārasampadā: Accomplishment in Proper Attention (1st)
    SN 45.70 – SN 45.70 Dutiyakalyāṇamitta: Good Friends (2nd)
    SN 45.76 – SN 45.76 Dutiyayonisomanasikārasampadā: Accomplishment in Proper Attention (2nd)
    SN 45.77 – SN 45.77 Kalyāṇamitta: Good Friends
    SN 45.83 – SN 45.83 Yonisomanasikārasampadā: Accomplishment in Proper Attention
    SN 45.84 – SN 45.84 Dutiyakalyāṇamitta: Good Friends (2nd)
    SN 45.90 – SN 45.90 Dutiyayonisomanasikārasampadā: Accomplishment in Proper Attention (2nd)
SN 45..9.. - SN 45 vagga 9 Gaṅgāpeyyāla: Abbreviated Texts on the Ganges
    SN 45.91 – SN 45.91 Paṭhamapācīnaninna: Slanting East

SN 45 all suttas

45..1.. - SN 45 vagga 1 Avijjā: Ignorance

(cst4)
 (derived from B. Sujato 2018/12)
1. Avijjāvagga
 1. Ignorance

45.1 – SN 45.1 Avijjā: Ignorance


1. Avijjāsutta
 1. Ignorance
Evaṃ me sutaṃ—​
 So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:
 There the Buddha addressed the monks:
“bhikkhavo”ti.
 “monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
 “Venerable sir,” they replied.
Bhagavā etadavoca:
 The Buddha said this:
“Avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā, anvadeva ahirikaṃ anottappaṃ.
 “monks, ignorance precedes the attainment of unskillful qualities, with lack of conscience and prudence following along.
Avijjāgatassa, bhikkhave, aviddasuno micchādiṭṭhi pahoti;
 An ignoramus, sunk in ignorance, gives rise to wrong view.
micchādiṭṭhissa micchāsaṅkappo pahoti;
 Wrong view gives rise to wrong thought.
micchāsaṅkappassa micchāvācā pahoti;
 Wrong thought gives rise to wrong speech.
micchāvācassa micchākammanto pahoti;
 Wrong speech gives rise to wrong action.
micchākammantassa micchāājīvo pahoti;
 Wrong action gives rise to wrong livelihood.
micchāājīvassa micchāvāyāmo pahoti;
 Wrong livelihood gives rise to wrong effort.
micchāvāyāmassa micchāsati pahoti;
 Wrong effort gives rise to wrong rememberfulness.
micchāsatissa micchāsamādhi pahoti.
 Wrong rememberfulness gives rise to wrong undistractible-lucidity.
Vijjā ca kho, bhikkhave, pubbaṅgamā kusalānaṃ dhammānaṃ samāpattiyā, anvadeva hirottappaṃ.
 Knowledge precedes the attainment of skillful qualities, with conscience and prudence following along.
Vijjāgatassa, bhikkhave, viddasuno sammādiṭṭhi pahoti;
 A sage, firm in knowledge, gives rise to right view.
sammādiṭṭhissa sammāsaṅkappo pahoti;
 Right view gives rise to right thought.
sammāsaṅkappassa sammāvācā pahoti;
 Right thought gives rise to right speech.
sammāvācassa sammākammanto pahoti;
 Right speech gives rise to right action.
sammākammantassa sammāājīvo pahoti;
 Right action gives rise to right livelihood.
sammāājīvassa sammāvāyāmo pahoti;
 Right livelihood gives rise to right effort.
sammāvāyāmassa sammāsati pahoti;
 Right effort gives rise to right rememberfulness.
sammāsatissa sammāsamādhi pahotī”ti.
 Right rememberfulness gives rise to right undistractible-lucidity.”

45.2 – SN 45.2 Upaḍḍha: Half the Spiritual Life


2. Upaḍḍhasutta
 2. Half the Spiritual Life
Evaṃ me sutaṃ—​
 So I have heard.
ekaṃ samayaṃ bhagavā sakyesu viharati nagarakaṃ nāma sakyānaṃ nigamo.
 At one time the Buddha was staying in the land of the Sakyans, where they have a town named Nagaraka.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
 Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“upaḍḍhamidaṃ, bhante, brahmacariyaṃ, yadidaṃ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti.
 “Sir, good friends, companions, and associates are half the spiritual life.”
“Mā hevaṃ, ānanda, mā hevaṃ, ānanda.
 “Not so, Ānanda! Not so, Ānanda!
Sakalamevidaṃ, ānanda, brahmacariyaṃ, yadidaṃ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā.
 Good friends, companions, and associates are the whole of the spiritual life.
Kalyāṇamittassetaṃ, ānanda, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
 A monk with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path.
Kathañcānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
 And how does a monk with good friends develop and cultivate the noble eightfold path?
Idhānanda, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ;
 It’s when a monk develops right view, which relies on seclusion, fading away, and cessation, and ripens as letting go.
sammāsaṅkappaṃ bhāveti vivekanissitaṃ … pe …
 They develop right thought …
sammāvācaṃ bhāveti … pe …
 right speech …
sammākammantaṃ bhāveti … pe …
 right action …
sammāājīvaṃ bhāveti … pe …
 right livelihood …
sammāvāyāmaṃ bhāveti … pe …
 right effort …
sammāsatiṃ bhāveti … pe …
 right rememberfulness …
sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
 right undistractible-lucidity, which relies on seclusion, fading away, and cessation, and ripens as letting go.
Evaṃ kho, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.
 That’s how a monk with good friends develops and cultivates the noble eightfold path.
Tadamināpetaṃ, ānanda, pariyāyena veditabbaṃ yathā sakalamevidaṃ brahmacariyaṃ, yadidaṃ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā.
 And here’s another way to understand how good friends are the whole of the spiritual life.
Mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti; jarādhammā sattā jarāya parimuccanti; maraṇadhammā sattā maraṇena parimuccanti; sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.
 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.
Iminā kho etaṃ, ānanda, pariyāyena veditabbaṃ yathā sakalamevidaṃ brahmacariyaṃ, yadidaṃ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti.
 This is another way to understand how good friends are the whole of the spiritual life.”

45.3 – SN 45.3 Sāriputta: Sāriputta


3. Sāriputtasutta
 3. Sāriputta
Sāvatthinidānaṃ.
 At Sāvatthī.
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:
 Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“sakalamidaṃ, bhante, brahmacariyaṃ, yadidaṃ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti.
 “Sir, good friends, companions, and associates are the whole of the spiritual life.”
“Sādhu sādhu, sāriputta.
 “Good, good, Sāriputta!
Sakalamidaṃ, sāriputta, brahmacariyaṃ, yadidaṃ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā.
 Good friends, companions, and associates are the whole of the spiritual life.
Kalyāṇamittassetaṃ, sāriputta, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
 A monk with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path.
Kathañca, sāriputta, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
 And how does a monk with good friends develop and cultivate the noble eightfold path?
Idha, sāriputta, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
 It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, sāriputta, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.
 That’s how a monk with good friends develops and cultivates the noble eightfold path.
Tadamināpetaṃ, sāriputta, pariyāyena veditabbaṃ yathā sakalamidaṃ brahmacariyaṃ, yadidaṃ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā.
 And here’s another way to understand how good friends are the whole of the spiritual life.
Mamañhi, sāriputta, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti; jarādhammā sattā jarāya parimuccanti; maraṇadhammā sattā maraṇena parimuccanti; sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.
 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.
Iminā kho etaṃ, sāriputta, pariyāyena veditabbaṃ yathā sakalamidaṃ brahmacariyaṃ, yadidaṃ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti.
 This is another way to understand how good friends are the whole of the spiritual life.”

45.4 – SN 45.4 Jāṇussoṇibrāhmaṇa: Regarding the Brahmin Jāṇussoṇi


4. Jāṇussoṇibrāhmaṇasutta
 4. Regarding the Brahmin Jāṇussoṇi
Sāvatthinidānaṃ.
 At Sāvatthī.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
 Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Addasā kho āyasmā ānando jāṇussoṇiṃ brāhmaṇaṃ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṃ.
 He saw the brahmin Jāṇussoṇi driving out of Sāvatthī in a splendid all-white chariot drawn by mares.
Setā sudaṃ assā yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṃ chattaṃ, setaṃ uṇhīsaṃ, setāni vatthāni, setā upāhanā, setāya sudaṃ vālabījaniyā bījīyati.
 The yoked horses were pure white, as were the ornaments, chariot, upholstery, reins, goad, and canopy. And his turban, robes, sandals were white, as was the chowry fanning him.
Tamenaṃ jano disvā evamāha:
 When people saw it they exclaimed:
“brahmaṃ vata, bho, yānaṃ.
 “Wow! That’s a Brahmā vehicle!
Brahmayānarūpaṃ vata, bho”ti.
 It’s a vehicle fit for Brahmā!”
Atha kho āyasmā ānando sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
 Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened, adding:
“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃ.
Addasaṃ khvāhaṃ, bhante, jāṇussoṇiṃ brāhmaṇaṃ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṃ.
Setā sudaṃ assā yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṃ chattaṃ, setaṃ uṇhīsaṃ, setāni vatthāni, setā upāhanā, setāya sudaṃ vālabījaniyā bījīyati.
Tamenaṃ jano disvā evamāha:
‘brahmaṃ vata, bho, yānaṃ.
Brahmayānarūpaṃ vata, bho’ti.
Sakkā nu kho, bhante, imasmiṃ dhammavinaye brahmayānaṃ paññāpetun”ti?
 “Sir, can you point out a Brahmā vehicle in this teaching and training?”
“Sakkā, ānandā”ti bhagavā avoca:
 “I can, Ānanda,” said the Buddha.
“imasseva kho etaṃ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṃ:
 “These are all terms for the noble eightfold path:
‘brahmayānaṃ’ itipi, ‘dhammayānaṃ’ itipi, ‘anuttaro saṅgāmavijayo’ itipīti.
 ‘vehicle of Brahmā’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.
Sammādiṭṭhi, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosavinayapariyosānā hoti, mohavinayapariyosānā hoti.
 When right view is developed and cultivated it culminates with the removal of greed, hate, and delusion.
Sammāsaṅkappo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosavinayapariyosāno hoti, mohavinayapariyosāno hoti.
 When right thought …
Sammāvācā, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa … pe … mohavinayapariyosānā hoti.
 right speech …
Sammākammanto, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa … pe … mohavinayapariyosāno hoti.
 right action …
Sammāājīvo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa … pe … mohavinayapariyosāno hoti.
 right livelihood …
Sammāvāyāmo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa … pe … mohavinayapariyosāno hoti.
 right effort …
Sammāsati, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa … pe … mohavinayapariyosānā hoti.
 right rememberfulness …
Sammāsamādhi, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa … pe … mohavinayapariyosāno hoti.
 right undistractible-lucidity is developed and cultivated it culminates with the removal of greed, hate, and delusion.
Iminā kho etaṃ, ānanda, pariyāyena veditabbaṃ yathā imassevetaṃ ariyassa aṭṭhaṅgikassa maggassa adhivacanaṃ:
 This is a way to understand how these are all terms for the noble eightfold path:
‘brahmayānaṃ’ itipi, ‘dhammayānaṃ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī”ti.
 ‘vehicle of Brahmā’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.”
Idamavoca bhagavā.
 That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
 Then the Holy One, the Teacher, went on to say:
“Yassa saddhā ca paññā ca,
 “Its qualities of faith and wisdom
Dhammā yuttā sadā dhuraṃ;
 are always yoked to the shaft.
Hirī īsā mano yottaṃ,
 Conscience is its pole, mind its strap,
Sati ārakkhasārathi.
 and rememberfulness its careful driver.
Ratho sīlaparikkhāro,
 The chariot’s equipped with ethics,
jhānakkho cakkavīriyo;
 its axle is jhāna, and energy its wheel.
Upekkhā dhurasamādhi,
 Equanimity and undistractible-lucidity are the carriage-shaft,
anicchā parivāraṇaṃ.
 and it’s upholstered with desirelessness.
Abyāpādo avihiṃsā,
 Love, kindness, and seclusion
viveko yassa āvudhaṃ;
 are its weapons,
Titikkhā cammasannāho,
 patience its shield and armor,
yogakkhemāya vattati.
 as it rolls on to sanctuary.
Etadattani sambhūtaṃ,
 This supreme Brahmā vehicle
brahmayānaṃ anuttaraṃ;
 arises in oneself.
Niyyanti dhīrā lokamhā,
 The wise leave the world in it,
aññadatthu jayaṃ jayan”ti.
 sure of winning the victory.”

45.5 – SN 45.5 Kimatthiya: What’s the Purpose


5. Kimatthiyasutta
 5. What’s the Purpose
Sāvatthinidānaṃ.
 At Sāvatthī.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu … pe … ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
 Then several monks went up to the Buddha … and said to him:
“Idha no, bhante, aññatitthiyā paribbājakā amhe evaṃ pucchanti:
 “Sir, sometimes wanderers who follow other paths ask us:
‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti?
 ‘Reverends, what’s the purpose of living the spiritual life with the ascetic Gotama?’
Evaṃ puṭṭhā mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākaroma:
 We answer them like this:
‘dukkhassa kho, āvuso, pariññatthaṃ bhagavati brahmacariyaṃ vussatī’ti.
 ‘The purpose of living the spiritual life under the Buddha is to completely understand suffering.’
Kacci mayaṃ, bhante, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṃ abhūtena abbhācikkhāma, dhammassa cānudhammaṃ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?
 Answering this way, we trust that we repeat what the Buddha has said, and don’t misrepresent him with an untruth. We trust our explanation is in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.”
“Taggha tumhe, bhikkhave, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva me hotha, na ca maṃ abhūtena abbhācikkhatha, dhammassa cānudhammaṃ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati.
 “Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.
Dukkhassa hi pariññatthaṃ mayi brahmacariyaṃ vussati.
 For the purpose of living the spiritual life with me is to completely understand suffering.
Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
 If wanderers who follow other paths were to ask you:
‘atthi panāvuso, maggo, atthi paṭipadā etassa dukkhassa pariññāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
 ‘Is there a path and a practice for completely understanding that suffering?’ You should answer them like this:
‘atthi kho, āvuso, maggo, atthi paṭipadā etassa dukkhassa pariññāyā’ti.
 ‘There is.’
Katamo ca, bhikkhave, maggo, katamā paṭipadā etassa dukkhassa pariññāyāti?
 And what is that path?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
 It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
 right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ, bhikkhave, maggo, ayaṃ paṭipadā etassa dukkhassa pariññāyāti.
 This is the path and the practice for completely understanding suffering.
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.
 When questioned by wanderers who follow other paths, that’s how you should answer them.”

45.6 – SN 45.6 Paṭhamaaññatarabhikkhu: A monk (1st)


6. Paṭhamaaññatarabhikkhusutta
 6. A monk (1st)
Sāvatthinidānaṃ.
 At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
 Then a monk went up to the Buddha … and said to him:
“‘brahmacariyaṃ, brahmacariyan’ti, bhante, vuccati.
 “Sir, they speak of this thing called the ‘spiritual path’.
Katamaṃ nu kho, bhante, brahmacariyaṃ, katamaṃ brahmacariyapariyosānan”ti?
 What is the spiritual path? And what is the culmination of the spiritual path?”
“Ayameva kho, bhikkhu, ariyo aṭṭhaṅgiko maggo brahmacariyaṃ, seyyathidaṃ—
 “monk, the spiritual path is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
 right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yo kho, bhikkhu, rāgakkhayo dosakkhayo mohakkhayo—
 The ending of greed, hate, and delusion.
idaṃ brahmacariyapariyosānan”ti.
 This is the culmination of the spiritual path.”

45.7 – SN 45.7 Dutiyaaññatarabhikkhu: A monk (2nd)


7. Dutiyaaññatarabhikkhusutta
 7. A monk (2nd)
Sāvatthinidānaṃ.
 At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
 Then a monk went up to the Buddha … and said to him:
“‘Rāgavinayo dosavinayo mohavinayo’ti, bhante, vuccati.
 “Sir, they speak of ‘the removal of greed, hate, and delusion’.
Kissa nu kho etaṃ, bhante, adhivacanaṃ:
 What is this a term for?”
‘rāgavinayo dosavinayo mohavinayo’”ti?
“Nibbānadhātuyā kho etaṃ, bhikkhu, adhivacanaṃ:
 “monk, the removal of greed, hate, and delusion is a term for the natural principle of nirvana.
‘rāgavinayo dosavinayo mohavinayo’ti.
Āsavānaṃ khayo tena vuccatī”ti.
 It’s used to speak of the ending of defilements.”
Evaṃ vutte, so bhikkhu bhagavantaṃ etadavoca:
 When he said this, the monk said to the Buddha:
“‘amataṃ, amatan’ti, bhante, vuccati.
 “Sir, they speak of ‘the deathless’.
Katamaṃ nu kho, bhante, amataṃ, katamo amatagāmimaggo”ti?
 What is the deathless? And what is the path that leads to the deathless?”
“Yo kho, bhikkhu, rāgakkhayo dosakkhayo mohakkhayo—
 “The ending of greed, hate, and delusion.
idaṃ vuccati amataṃ.
 This is called the deathless.
Ayameva ariyo aṭṭhaṅgiko maggo amatagāmimaggo, seyyathidaṃ—
 The path that leads to the deathless is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhī”ti.
 right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.”

45.8 – SN 45.8 Vibhaṅga: Analysis


8. Vibhaṅgasutta
 8. Analysis
Sāvatthinidānaṃ.
 At Sāvatthī.
“Ariyaṃ vo, bhikkhave, aṭṭhaṅgikaṃ maggaṃ desessāmi vibhajissāmi.
 “monks, I will teach and analyze for you the noble eightfold path.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
 Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
 “Yes, sir,” they replied.
Bhagavā etadavoca:
 The Buddha said this:
“Katamo ca, bhikkhave, ariyo aṭṭhaṅgiko maggo?
 “And what is the noble eightfold path?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
 It is right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Katamā ca, bhikkhave, sammādiṭṭhi?
 And what is right view?
Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ—
 Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
ayaṃ vuccati, bhikkhave, sammādiṭṭhi.
 This is called right view.
Katamo ca, bhikkhave, sammāsaṅkappo?
 And what is right thought?
Yo kho, bhikkhave, nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo—
 It is the thought of renunciation, love, and kindness.
ayaṃ vuccati, bhikkhave, sammāsaṅkappo.
 This is called right thought.
Katamā ca, bhikkhave, sammāvācā?
 And what is right speech?
Yā kho, bhikkhave, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī—
 Avoiding speech that’s false, divisive, harsh, or nonsensical.
ayaṃ vuccati, bhikkhave, sammāvācā.
 This is called right speech.
Katamo ca, bhikkhave, sammākammanto?
 And what is right action?
Yā kho, bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī—
 Avoiding killing living creatures, stealing, and sexual activity.
ayaṃ vuccati, bhikkhave, sammākammanto.
 This is called right action.
Katamo ca, bhikkhave, sammāājīvo?
 And what is right livelihood?
Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti—
 It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.
ayaṃ vuccati, bhikkhave, sammāājīvo.
 This is called right livelihood.
Katamo ca, bhikkhave, sammāvāyāmo?
 And what is right effort?
Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati,
 It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti … pe …
 They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti … pe …
 They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have not arisen do arise.
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati—
 They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
ayaṃ vuccati, bhikkhave, sammāvāyāmo.
 This is called right effort.
Katamā ca, bhikkhave, sammāsati?
 And what is right rememberfulness?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
 It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
 They meditate observing an aspect of feelings—keen, aware, and rememberful, rid of desire and aversion for the world.
citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
 They meditate observing an aspect of the mind—keen, aware, and rememberful, rid of desire and aversion for the world.
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ—
 They meditate observing an aspect of principles—keen, aware, and rememberful, rid of desire and aversion for the world.
ayaṃ vuccati, bhikkhave, sammāsati.
 This is called right rememberfulness.
Katamo ca, bhikkhave, sammāsamādhi?
 And what is right undistractible-lucidity?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
 It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
 As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
 And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati—
 Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.
ayaṃ vuccati, bhikkhave, sammāsamādhī”ti.
 This is called right undistractible-lucidity.”

45.9 – SN 45.9 Sūka: A Spike


9. Sūkasutta
 9. A Spike
Sāvatthinidānaṃ.
 At Sāvatthī.
“Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā micchāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhindissati, lohitaṃ vā uppādessatīti—netaṃ ṭhānaṃ vijjati.
 “monks, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, there’s no way it could break the skin and produce blood.
Taṃ kissa hetu?
 Why is that?
Micchāpaṇihitattā, bhikkhave, sūkassa.
 Because the spike is pointing the wrong way.
Evameva kho, bhikkhave, so vata bhikkhu micchāpaṇihitāya diṭṭhiyā micchāpaṇihitāya maggabhāvanāya avijjaṃ bhindissati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti—netaṃ ṭhānaṃ vijjati.
 In the same way, a monk whose view and development of the path is pointing the wrong way cannot break ignorance, produce knowledge, and realize nirvana.
Taṃ kissa hetu?
 Why is that?
Micchāpaṇihitattā, bhikkhave, diṭṭhiyā.
 Because their view is pointing the wrong way.
Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā sammāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhindissati, lohitaṃ vā uppādessatīti—ṭhānametaṃ vijjati.
 Suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it may well break the skin and produce blood.
Taṃ kissa hetu?
 Why is that?
Sammāpaṇihitattā, bhikkhave, sūkassa.
 Because the spike is pointing the right way.
Evameva kho, bhikkhave, so vata bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṃ bhindissati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti—ṭhānametaṃ vijjati.
 In the same way, a monk whose view and development of the path is pointing the right way may well break ignorance, produce knowledge, and realize nirvana.
Taṃ kissa hetu?
 Why is that?
Sammāpaṇihitattā, bhikkhave, diṭṭhiyā.
 Because their view is pointing the right way.
Kathañca, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṃ bhindati, vijjaṃ uppādeti, nibbānaṃ sacchikarotīti?
 And how does a monk whose view and development of the path is pointing the right way break ignorance, give rise to knowledge, and realize nirvana?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
 It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṃ bhindati, vijjaṃ uppādeti, nibbānaṃ sacchikarotī”ti.
 That’s how a monk whose view and development of the path is pointing the right way breaks ignorance, gives rise to knowledge, and realizes nirvana.”

45.10 – SN 45.10 Nandiya: With Nandiya


10. Nandiyasutta
 10. With Nandiya
Sāvatthinidānaṃ.
 At Sāvatthī.
Atha kho nandiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
 Then the wanderer Nandiya went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nandiyo paribbājako bhagavantaṃ etadavoca:
 When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:
“kati nu kho, bho gotama, dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā”ti?
 “Master Gotama, how many things, when developed and cultivated, have nirvana as their culmination, destination, and end?”
“Aṭṭhime kho, nandiya, dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā.
 “These eight things, when developed and cultivated, have nirvana as their culmination, destination, and end.
Katame aṭṭha?
 What eight?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
 They are: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ime kho, nandiya, aṭṭha dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā”ti.
 These eight things, when developed and cultivated, have nirvana as their culmination, destination, and end.”
Evaṃ vutte, nandiyo paribbājako bhagavantaṃ etadavoca:
 When he said this, the wanderer Nandiya said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
 “Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
 From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

45..2.. - SN 45 vagga 2 Vihāra: Meditation


2. Vihāravagga
 2. Meditation

45.11 – SN 45.11 Paṭhamavihāra: Meditation (1st)


11. Paṭhamavihārasutta
 11. Meditation (1st)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Icchāmahaṃ, bhikkhave, aḍḍhamāsaṃ paṭisallīyituṃ.
 “monks, I wish to go on retreat for a fortnight.
Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.
 No-one should approach me, except for the one who brings my alms-food.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.
 “Yes, sir,” replied those monks. And no-one approached him, except for the one who brought the alms-food.
Atha kho bhagavā tassa aḍḍhamāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi:
 Then after a fortnight had passed, the Buddha came out of retreat and addressed the monks:
“yena svāhaṃ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsiṃ.
 “monks, I’ve been practicing part of the meditation I practiced when I was first awakened.
So evaṃ pajānāmi:
 I understand that
‘micchādiṭṭhipaccayāpi vedayitaṃ;
 there’s feeling conditioned by wrong view
sammādiṭṭhipaccayāpi vedayitaṃ … pe …
 and feeling conditioned by right view. …
micchāsamādhipaccayāpi vedayitaṃ;
 There’s feeling conditioned by wrong undistractible-lucidity,
sammāsamādhipaccayāpi vedayitaṃ;
 and feeling conditioned by right undistractible-lucidity.
chandapaccayāpi vedayitaṃ;
 There’s feeling conditioned by desire,
vitakkapaccayāpi vedayitaṃ;
 by thought,
saññāpaccayāpi vedayitaṃ;
 and by perception.
chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ;
 As long as desire, thought, and perception are not stilled, there is feeling conditioned by that.
chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṃ;
 When desire, thought, and perception are stilled, there is feeling conditioned by that.
appattassa pattiyā atthi āyāmaṃ, tasmimpi ṭhāne anuppatte tappaccayāpi vedayitan’”ti.
 There is effort to attain the unattained. As long as that state has not been attained, there is feeling conditioned by that.”

45.12 – SN 45.12 Dutiyavihāra: Meditation (2nd)


12. Dutiyavihārasutta
 12. Meditation (2nd)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Icchāmahaṃ, bhikkhave, temāsaṃ paṭisallīyituṃ.
 “monks, I wish to go on retreat for three months.
Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.
 No-one should approach me, except for the one who brings my alms-food.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.
 “Yes, sir,” replied those monks. And no-one approached him, except for the one who brought the alms-food.
Atha kho bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi:
 Then after three months had passed, the Buddha came out of retreat and addressed the monks:
“yena svāhaṃ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsiṃ.
 “monks, I’ve been practicing part of the meditation I practiced when I was first awakened.
So evaṃ pajānāmi:
 I understand that
‘micchādiṭṭhipaccayāpi vedayitaṃ;
 there’s feeling conditioned by wrong view
micchādiṭṭhivūpasamapaccayāpi vedayitaṃ;
 and by the stilling of wrong view,
sammādiṭṭhipaccayāpi vedayitaṃ;
 by right view
sammādiṭṭhivūpasamapaccayāpi vedayitaṃ … pe …
 and by the stilling of right view. …
micchāsamādhipaccayāpi vedayitaṃ;
 There’s feeling conditioned by wrong undistractible-lucidity
micchāsamādhivūpasamapaccayāpi vedayitaṃ, sammāsamādhipaccayāpi vedayitaṃ;
 and by the stilling of wrong undistractible-lucidity, by right undistractible-lucidity
sammāsamādhivūpasamapaccayāpi vedayitaṃ;
 and by the stilling of right undistractible-lucidity.
chandapaccayāpi vedayitaṃ;
 There’s feeling conditioned by desire
chandavūpasamapaccayāpi vedayitaṃ;
 and by the stilling of desire,
vitakkapaccayāpi vedayitaṃ;
 by thought
vitakkavūpasamapaccayāpi vedayitaṃ;
 and by the stilling of thought,
saññāpaccayāpi vedayitaṃ;
 by perception
saññāvūpasamapaccayāpi vedayitaṃ;
 and by the stilling of perception.
chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ;
 As long as desire, thought, and perception are not stilled, there is feeling conditioned by that.
chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṃ;
 When desire, thought, and perception are stilled, there is feeling conditioned by that.
appattassa pattiyā atthi āyāmaṃ, tasmimpi ṭhāne anuppatte tappaccayāpi vedayitan’”ti.
 There is effort to attain the unattained. As long as that state has not been attained, there is feeling conditioned by that.”

45.13 – SN 45.13 Sekkha: A Trainee


13. Sekkhasutta
 13. A Trainee
Sāvatthinidānaṃ.
 At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
 Then a monk went up to the Buddha … and said to him:
“‘sekkho, sekkho’ti, bhante, vuccati.
 “Sir, they speak of this person called ‘a trainee’.
Kittāvatā nu kho, bhante, sekkho hotī”ti?
 How is a trainee defined?”
“Idha, bhikkhu, sekkhāya sammādiṭṭhiyā samannāgato hoti … pe … sekkhena sammāsamādhinā samannāgato hoti.
 “monk, it’s someone who has a trainee’s right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ettāvatā kho, bhikkhu, sekkho hotī”ti.
 That’s how a trainee is defined.”

45.14 – SN 45.14 Paṭhamauppāda: Arising (1st)


14. Paṭhamauppādasutta
 14. Arising (1st)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa.
 “monks, these eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.
Katame aṭṭha?
 What eight?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
 They are: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti.
 These eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

45.15 – SN 45.15 Dutiyauppāda: Arising (2nd)


15. Dutiyauppādasutta
 15. Arising (2nd)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā.
 “monks, these eight things don’t arise to be developed and cultivated apart from the Holy One’s training.
Katame aṭṭha?
 What eight?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
 They are: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā”ti.
 These are the eight things that don’t arise to be developed and cultivated apart from the Holy One’s training.”

45.16 – SN 45.16 Paṭhamaparisuddha: Purified (1st)


16. Paṭhamaparisuddhasutta
 16. Purified (1st)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Aṭṭhime, bhikkhave, dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa.
 “monks, these eight things don’t arise to be purified, bright, spotless, and rid of taints except when a Realized One, a perfected one, a fully awakened Buddha has appeared.
Katame aṭṭha?
 What eight?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
 They are: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ime kho, bhikkhave, aṭṭha dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti.
 These eight things don’t arise to be purified, bright, spotless, and rid of taints except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

45.17 – SN 45.17 Dutiyaparisuddha: Purified (2nd)


17. Dutiyaparisuddhasutta
 17. Purified (2nd)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Aṭṭhime, bhikkhave, dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra sugatavinayā.
 “monks, these eight things don’t arise to be purified, bright, spotless, and rid of taints apart from the Holy One’s training.
Katame aṭṭha?
 What eight?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
 They are: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ime kho, bhikkhave, aṭṭha dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra sugatavinayā”ti.
 These eight things don’t arise to be purified, bright, spotless, and rid of taints apart from the Holy One’s training.”

45.18 – SN 45.18 Paṭhamakukkuṭārāma: At the Chicken Monastery (1st)


18. Paṭhamakukkuṭārāmasutta
 18. At the Chicken Monastery (1st)
Evaṃ me sutaṃ—​
 So I have heard.
ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme.
 At one time the venerables Ānanda and Bhadda were staying at Pāṭaliputta, in the Chicken Monastery.
Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.
 Then in the late afternoon, Venerable Bhadda came out of retreat, went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca:
 When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“‘Abrahmacariyaṃ, abrahmacariyan’ti, āvuso ānanda, vuccati.
 “Reverend, they speak of this thing called ‘not the spiritual path’.
Katamaṃ nu kho, āvuso, abrahmacariyan”ti?
 What is not the spiritual path?”
“Sādhu sādhu, āvuso bhadda.
 “Good, good, Reverend Bhadda!
Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.
 Your approach and articulation are excellent, and it’s a good question.
Evañhi tvaṃ, āvuso bhadda, pucchasi:
 For you asked:
‘abrahmacariyaṃ, abrahmacariyanti, āvuso ānanda, vuccati.
 ‘They speak of this thing called “not the spiritual path”.
Katamaṃ nu kho, āvuso, abrahmacariyan’”ti?
 What is not the spiritual path?’”
“Evamāvuso”ti.
 “Yes, reverend.”
“Ayameva kho, āvuso, aṭṭhaṅgiko micchāmaggo abrahmacariyaṃ, seyyathidaṃ—
 “What is not the spiritual path is simply the wrong eightfold path, that is:
micchādiṭṭhi … pe … micchāsamādhī”ti.
 wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.”

45.19 – SN 45.19 Dutiyakukkuṭārāma: At the Chicken Monastery (2nd)


19. Dutiyakukkuṭārāmasutta
 19. At the Chicken Monastery (2nd)
Pāṭaliputtanidānaṃ.
 At Pāṭaliputta.
“‘Brahmacariyaṃ, brahmacariyan’ti, āvuso ānanda, vuccati.
 “Reverend, they speak of this thing called the ‘spiritual path’.
Katamaṃ nu kho, āvuso, brahmacariyaṃ, katamaṃ brahmacariyapariyosānan”ti?
 What is the spiritual path? And what is the culmination of the spiritual path?”
“Sādhu sādhu, āvuso bhadda.
 “Good, good, Reverend Bhadda!
Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.
 Your approach and articulation are excellent, and it’s a good question.
Evañhi tvaṃ, āvuso bhadda, pucchasi:
 For you asked:
‘brahmacariyaṃ, brahmacariyanti, āvuso ānanda, vuccati.
 ‘They speak of this thing called “the spiritual path”.
Katamaṃ nu kho, āvuso, brahmacariyaṃ, katamaṃ brahmacariyapariyosānan’”ti?
 What is the spiritual path? And what is the culmination of the spiritual path?’”
“Evamāvuso”ti.
 “Yes, reverend.”
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo brahmacariyaṃ, seyyathidaṃ—
 “The spiritual path is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
 right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo—
 The ending of greed, hate, and delusion.
idaṃ brahmacariyapariyosānan”ti.
 This is the culmination of the spiritual path.”

45.20 – SN 45.20 Tatiyakukkuṭārāma: At the Chicken Monastery (3rd)


20. Tatiyakukkuṭārāmasutta
 20. At the Chicken Monastery (3rd)
Pāṭaliputtanidānaṃ.
 At Pāṭaliputta.
“‘Brahmacariyaṃ, brahmacariyan’ti, āvuso ānanda, vuccati.
 “Reverend, they speak of this thing called the ‘spiritual path’.
Katamaṃ nu kho, āvuso, brahmacariyaṃ, katamo brahmacārī, katamaṃ brahmacariyapariyosānan”ti?
 What is the spiritual path? Who is someone on the spiritual path? And what is the culmination of the spiritual path?”
“Sādhu sādhu, āvuso bhadda.
 “Good, good, Reverend Bhadda!
Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.
 Your approach and articulation are excellent, and it’s a good question. …
Evañhi tvaṃ, āvuso bhadda, pucchasi:
‘brahmacariyaṃ, brahmacariyanti, āvuso ānanda, vuccati.
Katamaṃ nu kho, āvuso, brahmacariyaṃ, katamo brahmacārī, katamaṃ brahmacariyapariyosānan’”ti?
“Evamāvuso”ti.
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo brahmacariyaṃ, seyyathidaṃ—
 The spiritual path is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
 right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yo kho, āvuso, iminā ariyena aṭṭhaṅgikena maggena samannāgato—
 Someone who possesses this noble eightfold path
ayaṃ vuccati brahmacārī.
 is called someone on the spiritual path.
Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo—
 The ending of greed, hate, and delusion.
idaṃ brahmacariyapariyosānan”ti.
 This is the culmination of the spiritual path.”

45..3.. - SN 45 vagga 3 Micchatta: The Wrong Way


3. Micchattavagga
 3. The Wrong Way

45.21 – SN 45.21 Micchatta: The Wrong Way


21. Micchattasutta
 21. The Wrong Way
Sāvatthinidānaṃ.
 At Sāvatthī.
“Micchattañca vo, bhikkhave, desessāmi, sammattañca.
 “monks, I will teach you the wrong way and the right way.
Taṃ suṇātha.
 Listen …
Katamañca, bhikkhave, micchattaṃ?
 And what is the wrong way?
Seyyathidaṃ—micchādiṭṭhi … pe … micchāsamādhi.
 It is wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
Idaṃ vuccati, bhikkhave, micchattaṃ.
 This is called the wrong way.
Katamañca, bhikkhave, sammattaṃ?
 And what is the right way?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
 It is right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, sammattan”ti.
 This is called the right way.”

45.22 – SN 45.22 Akusaladhamma: Unskillful Qualities


22. Akusaladhammasutta
 22. Unskillful Qualities
Sāvatthinidānaṃ.
 At Sāvatthī.
“Akusale ca kho, bhikkhave, dhamme desessāmi, kusale ca dhamme.
 “monks, I will teach you skillful and unskillful qualities.
Taṃ suṇātha.
 Listen …
Katame ca, bhikkhave, akusalā dhammā?
 And what are unskillful qualities?
Seyyathidaṃ—micchādiṭṭhi … pe … micchāsamādhi.
 They are wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
Ime vuccanti, bhikkhave, akusalā dhammā.
 These are called unskillful qualities.
Katame ca, bhikkhave, kusalā dhammā?
 And what are skillful qualities?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
 They are right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ime vuccanti, bhikkhave, kusalā dhammā”ti.
 These are called skillful qualities.”

45.23 – SN 45.23 Paṭhamapaṭipadā: Practice (1st)


23. Paṭhamapaṭipadāsutta
 23. Practice (1st)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Micchāpaṭipadañca vo, bhikkhave, desessāmi, sammāpaṭipadañca.
 “monks, I will teach you the wrong practice and the right practice.
Taṃ suṇātha.
 Listen …
Katamā ca, bhikkhave, micchāpaṭipadā?
 And what’s the wrong practice?
Seyyathidaṃ—micchādiṭṭhi … pe … micchāsamādhi.
 It is wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, micchāpaṭipadā.
 This is called the wrong practice.
Katamā ca, bhikkhave, sammāpaṭipadā?
 And what’s the right practice?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
 It is right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, sammāpaṭipadā”ti.
 This is called the right practice.”

45.24 – SN 45.24 Dutiyapaṭipadā: Practice (2nd)


24. Dutiyapaṭipadāsutta
 24. Practice (2nd)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Gihino vāhaṃ, bhikkhave, pabbajitassa vā micchāpaṭipadaṃ na vaṇṇemi.
 “monks, I don’t praise wrong practice for laypeople or renunciates.
Gihi vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu nārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.
 Because of wrong practice, neither laypeople nor renunciates succeed in the procedure of the skillful teaching.
Katamā ca, bhikkhave, micchāpaṭipadā?
 And what’s the wrong practice?
Seyyathidaṃ—micchādiṭṭhi … pe … micchāsamādhi.
 It is wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, micchāpaṭipadā.
 This is called the wrong practice.
Gihino vāhaṃ, bhikkhave, pabbajitassa vā micchāpaṭipadaṃ na vaṇṇemi.
 I don’t praise wrong practice for lay people or renunciates.
Gihi vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu nārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.
 Because of wrong practice, neither laypeople nor renunciates succeed in the procedure of the skillful teaching.
Gihino vāhaṃ, bhikkhave, pabbajitassa vā sammāpaṭipadaṃ vaṇṇemi.
 I praise right practice for laypeople and renunciates.
Gihi vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.
 Because of right practice, both laypeople and renunciates succeed in the procedure of the skillful teaching.
Katamā ca, bhikkhave, sammāpaṭipadā?
 And what’s the right practice?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
 It is right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, sammāpaṭipadā.
 This is called the right practice.
Gihino vāhaṃ, bhikkhave, pabbajitassa vā sammāpaṭipadaṃ vaṇṇemi.
 I praise right practice for laypeople and renunciates.
Gihi vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan”ti.
 Because of right practice, both laypeople and renunciates succeed in the procedure of the skillful teaching.”

45.25 – SN 45.25 Paṭhamaasappurisa: A Good Person (1st)


25. Paṭhamaasappurisasutta
 25. A Good Person (1st)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Asappurisañca vo, bhikkhave, desessāmi, sappurisañca.
 “monks, I will teach you a bad person and a good person.
Taṃ suṇātha.
 Listen …
Katamo ca, bhikkhave, asappuriso?
 And what is a bad person?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti, micchāsaṅkappo, micchāvāco, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi—
 It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
ayaṃ vuccati, bhikkhave, asappuriso.
 This is called a bad person.
Katamo ca, bhikkhave, sappuriso?
 And what is a good person?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti, sammāsaṅkappo, sammāvāco, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi—
 It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
ayaṃ vuccati, bhikkhave, sappuriso”ti.
 This is called a good person.”

45.26 – SN 45.26 Dutiyaasappurisa: A Good Person (2nd)


26. Dutiyaasappurisasutta
 26. A Good Person (2nd)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca.
 “monks, I will teach you a bad person and a worse person,
Sappurisañca vo, bhikkhave, desessāmi sappurisena sappurisatarañca.
 a good person and a better person.
Taṃ suṇātha.
 Listen …
Katamo ca, bhikkhave, asappuriso?
 And what is a bad person?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti … pe … micchāsamādhi—
 It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
ayaṃ vuccati, bhikkhave, asappuriso.
 This is called a bad person.
Katamo ca, bhikkhave, asappurisena asappurisataro?
 And what is a worse person?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti … pe … micchāsamādhi, micchāñāṇī, micchāvimutti—
 It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.
 This is called a worse person.
Katamo ca, bhikkhave, sappuriso?
 And what is a good person?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti … pe … sammāsamādhi—
 It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
ayaṃ vuccati, bhikkhave, sappuriso.
 This is called a good person.
Katamo ca, bhikkhave, sappurisena sappurisataro?
 And what is a better person?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti … pe … sammāsamādhi, sammāñāṇī, sammāvimutti—
 It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, sappurisena sappurisataro”ti.
 This is called a better person.”

45.27 – SN 45.27 Kumbha: Pots


27. Kumbhasutta
 27. Pots
Sāvatthinidānaṃ.
 At Sāvatthī.
“Seyyathāpi, bhikkhave, kumbho anādhāro suppavattiyo hoti, sādhāro duppavattiyo hoti;
 “A pot without a stand is easy to overturn, but if it has a stand it’s hard to overturn.
evameva kho, bhikkhave, cittaṃ anādhāraṃ suppavattiyaṃ hoti, sādhāraṃ duppavattiyaṃ hoti.
 In the same way, a mind without a stand is easy to overturn, but if it has a stand it’s hard to overturn.
Ko ca, bhikkhave, cittassa ādhāro?
 And what’s the stand for the mind?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
 It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
 right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ cittassa ādhāro.
 This is the stand for the mind.
Seyyathāpi, bhikkhave, kumbho anādhāro suppavattiyo hoti, sādhāro duppavattiyo hoti;
 A pot without a stand is easy to overturn, but if it has a stand it’s hard to overturn.
evameva kho, bhikkhave, cittaṃ anādhāraṃ suppavattiyaṃ hoti, sādhāraṃ duppavattiyaṃ hotī”ti.
 In the same way, a mind without a stand is easy to overturn, but if it has a stand it’s hard to overturn.”

45.28 – SN 45.28 Samādhi: undistractible-lucidity


28. Samādhisutta
 28. undistractible-lucidity
Sāvatthinidānaṃ.
 At Sāvatthī.
“Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāraṃ.
 “monks, I will teach you noble right undistractible-lucidity with its vital conditions and its prerequisites.
Taṃ suṇātha.
 Listen …
Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro?
 And what is noble right undistractible-lucidity with its vital conditions and its prerequisites?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsati.
 There are right view, right thought, right speech, right action, right livelihood, right effort, and right rememberfulness.
Yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā saparikkhāratā—
 Unification of mind with these seven factors as prerequisites is called noble right undistractible-lucidity ‘with its vital conditions’ and ‘with its prerequisites’.”
ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipī”ti.

45.29 – SN 45.29 Vedanā: Feeling


29. Vedanāsutta
 29. Feeling
Sāvatthinidānaṃ.
 At Sāvatthī.
“Tisso imā, bhikkhave, vedanā.
 “monks, there are these three feelings.
Katamā tisso?
 What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
 Pleasant, painful, and neutral feeling.
imā kho, bhikkhave, tisso vedanā.
 These are the three feelings.
Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo.
 The noble eightfold path should be developed to completely understand these three feelings.
Katamo ariyo aṭṭhaṅgiko maggo?
 What is the noble eightfold path?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
 It is right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.
 This noble eightfold path should be developed to completely understand these three feelings.”

45.30 – SN 45.30 Uttiya: With Uttiya


30. Uttiyasutta
 30. With Uttiya
Sāvatthinidānaṃ.
 At Sāvatthī.
Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā uttiyo bhagavantaṃ etadavoca:
 Then Venerable Uttiya went up to the Buddha … and said to him:
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
 “Just now, sir, as I was in private retreat this thought came to mind.
‘pañca kāmaguṇā vuttā bhagavatā.
 ‘The Buddha has spoken of the five kinds of sensual stimulation.
Katame nu kho pañca kāmaguṇā vuttā bhagavatā’”ti?
 What are they?’”
“Sādhu sādhu, uttiya.
 “Good, good, Uttiya!
Pañcime kho, uttiya, kāmaguṇā vuttā mayā.
 I have spoken of these five kinds of sensual stimulation.
Katame pañca?
 What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,
 Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …
 Sounds known by the ear …
ghānaviññeyyā gandhā … pe …
 Smells known by the nose …
jivhāviññeyyā rasā … pe …
 Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—
 Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, uttiya, pañca kāmaguṇā vuttā mayā.
 These are the five kinds of sensual stimulation that I’ve spoken of.
Imesaṃ kho, uttiya, pañcannaṃ kāmaguṇānaṃ pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo.
 The noble eightfold path should be developed to give up these five kinds of sensual stimulation.
Katamo ariyo aṭṭhaṅgiko maggo?
 What is the noble eightfold path?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
 It is right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Imesaṃ kho, uttiya, pañcannaṃ kāmaguṇānaṃ pahānāya ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.
 This is the noble eightfold path that should be developed to give up these five kinds of sensual stimulation.”

45..4.. - SN 45 vagga 4 Paṭipatti: Practice


4. Paṭipattivagga
 4. Practice

45.31 – SN 45.31 Paṭhamapaṭipatti: Practice (1st)


31. Paṭhamapaṭipattisutta
 31. Practice (1st)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Micchāpaṭipattiñca vo, bhikkhave, desessāmi, sammāpaṭipattiñca.
 “monks, I will teach you the wrong practice and the right practice.
Taṃ suṇātha.
 Listen …
Katamā ca, bhikkhave, micchāpaṭipatti?
 And what’s the wrong practice?
Seyyathidaṃ—micchādiṭṭhi … pe … micchāsamādhi.
 It is wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, micchāpaṭipatti.
 This is called the wrong practice.
Katamā ca, bhikkhave, sammāpaṭipatti?
 And what’s the right practice?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
 It is right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, sammāpaṭipattī”ti.
 This is called the right practice.”

45.32 – SN 45.32 Dutiyapaṭipatti: Practice (2nd)


32. Dutiyapaṭipattisutta
 32. Practice (2nd)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Micchāpaṭipannañca vo, bhikkhave, desessāmi, sammāpaṭipannañca.
 “monks, I will teach you one practicing wrongly and one practicing rightly.
Taṃ suṇātha.
 Listen …
Katamo ca, bhikkhave, micchāpaṭipanno?
 And who is practicing wrongly?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti … pe … micchāsamādhi—
 It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
ayaṃ vuccati, bhikkhave, micchāpaṭipanno.
 This is called one practicing wrongly.
Katamo ca, bhikkhave, sammāpaṭipanno?
 And who is practicing rightly?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti … pe … sammāsamādhi—
 It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
ayaṃ vuccati, bhikkhave, sammāpaṭipanno”ti.
 This is called one practicing rightly.”

45.33 – SN 45.33 Viraddha: Missed Out


33. Viraddhasutta
 33. Missed Out
Sāvatthinidānaṃ.
 At Sāvatthī.
“Yesaṃ kesañci, bhikkhave, ariyo aṭṭhaṅgiko maggo viraddho, viraddho tesaṃ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī.
 “monks, whoever has missed out on the noble eightfold path has missed out on the noble path to the complete ending of suffering.
Yesaṃ kesañci, bhikkhave, ariyo aṭṭhaṅgiko maggo āraddho, āraddho tesaṃ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī.
 Whoever has undertaken the noble eightfold path has undertaken the noble path to the complete ending of suffering.
Katamo ca, bhikkhave, ariyo aṭṭhaṅgiko maggo?
 And what is the noble eightfold path?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
 It is right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yesaṃ kesañci, bhikkhave, ayaṃ ariyo aṭṭhaṅgiko maggo viraddho, viraddho tesaṃ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī.
 Whoever has missed out on the noble eightfold path has missed out on the noble path to the complete ending of suffering.
Yesaṃ kesañci, bhikkhave, ayaṃ ariyo aṭṭhaṅgiko maggo āraddho, āraddho tesaṃ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī”ti.
 Whoever has undertaken the noble eightfold path has undertaken the noble path to the complete ending of suffering.”

45.34 – SN 45.34 Pāraṅgama: Going to the Far Shore


34. Pāraṅgamasutta
 34. Going to the Far Shore
Sāvatthinidānaṃ.
 At Sāvatthī.
“Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti.
 “monks, when these eight things are developed and cultivated they lead to going from the near shore to the far shore.
Katame aṭṭha?
 What eight?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
 They are right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantī”ti.
 When these eight things are developed and cultivated they lead to going from the near shore to the far shore.”
Idamavoca bhagavā.
 That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
 Then the Holy One, the Teacher, went on to say:
“Appakā te manussesu,
 “Few are those among humans
ye janā pāragāmino;
 who cross to the far shore.
Athāyaṃ itarā pajā,
 The rest just run
tīramevānudhāvati.
 around on the near shore.
Ye ca kho sammadakkhāte,
 When the teaching is well explained,
dhamme dhammānuvattino;
 those who practice accordingly
Te janā pāramessanti,
 are the ones who will cross over
maccudheyyaṃ suduttaraṃ.
 Death’s domain so hard to pass.
Kaṇhaṃ dhammaṃ vippahāya,
 Rid of dark qualities,
sukkaṃ bhāvetha paṇḍito;
 an astute person should develop the bright.
Okā anokamāgamma,
 Leaving home behind
viveke yattha dūramaṃ.
 for the seclusion so hard to enjoy,
Tatrābhiratimiccheyya,
 you should try to find delight there,
hitvā kāme akiñcano;
 having left behind sensual pleasures.
Pariyodapeyya attānaṃ,
 With no possessions, an astute person
cittaklesehi paṇḍito.
 should cleanse themselves of mental corruptions.
Yesaṃ sambodhiyaṅgesu,
 And those whose minds are rightly developed
sammā cittaṃ subhāvitaṃ;
 in the awakening factors;
Ādānapaṭinissagge,
 letting go of attachments,
anupādāya ye ratā;
 they delight in not grasping.
Khīṇāsavā jutimanto,
 With defilements ended, brilliant,
te loke parinibbutā”ti.
 they are nirvana'd in this world.”

45.35 – SN 45.35 Paṭhamasāmañña: The Ascetic Life (1st)


35. Paṭhamasāmaññasutta
 35. The Ascetic Life (1st)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Sāmaññañca vo, bhikkhave, desessāmi, sāmaññaphalāni ca.
 “monks, I will teach you the ascetic life and the fruits of the ascetic life.
Taṃ suṇātha.
 Listen …
Katamañca, bhikkhave, sāmaññaṃ?
 And what is the ascetic life?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
 It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
 right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, sāmaññaṃ.
 This is called the ascetic life.
Katamāni ca, bhikkhave, sāmaññaphalāni?
 And what are the fruits of the ascetic life?
Sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ—
 The fruits of stream-entry, once-return, non-return, and perfection.
imāni vuccanti, bhikkhave, sāmaññaphalānī”ti.
 These are called the fruits of the ascetic life.”

45.36 – SN 45.36 Dutiyasāmañña: The Ascetic Life (2nd)


36. Dutiyasāmaññasutta
 36. The Ascetic Life (2nd)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Sāmaññañca vo, bhikkhave, desessāmi, sāmaññatthañca.
 “monks, I will teach you the ascetic life and the goal of the ascetic life.
Taṃ suṇātha.
 Listen …
Katamañca kho, bhikkhave, sāmaññaṃ?
 And what is the ascetic life?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
 It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
 right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, sāmaññaṃ.
 This is called the ascetic life.
Katamo ca, bhikkhave, sāmaññattho?
 And what is the goal of the ascetic life?
Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo—
 The ending of greed, hate, and delusion.
ayaṃ vuccati, bhikkhave, sāmaññattho”ti.
 This is called the goal of the ascetic life.”

45.37 – SN 45.37 Paṭhamabrahmañña: The Brahmin Life (1st)


37. Paṭhamabrahmaññasutta
 37. The Brahmin Life (1st)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Brahmaññañca vo, bhikkhave, desessāmi, brahmaññaphalāni ca.
 “monks, I will teach you life as a brahmin and the fruits of life as a brahmin.
Taṃ suṇātha.
 Listen …
Katamañca kho, bhikkhave, brahmaññaṃ?
 And what is life as a brahmin?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
 It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
 right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, brahmaññaṃ.
 This is called life as a brahmin.
Katamāni ca, bhikkhave, brahmaññaphalāni?
 And what are the fruits of life as a brahmin?
Sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ—
 The fruits of stream-entry, once-return, non-return, and perfection.
imāni vuccanti, bhikkhave, brahmaññaphalānī”ti.
 These are called the fruits of life as a brahmin.”

45.38 – SN 45.38 Dutiyabrahmañña: The Brahmin Life (2nd)


38. Dutiyabrahmaññasutta
 38. The Brahmin Life (2nd)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Brahmaññañca vo, bhikkhave, desessāmi, brahmaññatthañca.
 “monks, I will teach you life as a brahmin and the goal of life as a brahmin.
Taṃ suṇātha.
 Listen …
Katamañca, bhikkhave, brahmaññaṃ?
 And what is life as a brahmin?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
 It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
 right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, brahmaññaṃ.
 This is called life as a brahmin.
Katamo ca, bhikkhave, brahmaññattho?
 And what is the goal of life as a brahmin?
Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo—
 The ending of greed, hate, and delusion.
ayaṃ vuccati, bhikkhave, brahmaññattho”ti.
 This is called the goal of life as a brahmin.”

45.39 – SN 45.39 Paṭhamabrahmacariya: The Spiritual Path (1st)


39. Paṭhamabrahmacariyasutta
 39. The Spiritual Path (1st)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Brahmacariyañca vo, bhikkhave, desessāmi, brahmacariyaphalāni ca.
 “monks, I will teach you the spiritual path and the fruits of the spiritual path.
Taṃ suṇātha.
 Listen …
Katamañca, bhikkhave, brahmacariyaṃ?
 And what is the spiritual path?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
 It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
 right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, brahmacariyaṃ.
 This is called the spiritual path.
Katamāni ca, bhikkhave, brahmacariyaphalāni?
 And what are the fruits of the spiritual path?
Sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ—
 The fruits of stream-entry, once-return, non-return, and perfection.
imāni vuccanti, bhikkhave, brahmacariyaphalānī”ti.
 These are called the fruits of the spiritual path.”

45.40 – SN 45.40 Dutiyabrahmacariya: The Spiritual Path (2nd)


40. Dutiyabrahmacariyasutta
 40. The Spiritual Path (2nd)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Brahmacariyañca vo, bhikkhave, desessāmi, brahmacariyatthañca.
 “monks, I will teach you the spiritual path and the goal of the spiritual path.
Taṃ suṇātha.
 Listen …
Katamañca, bhikkhave, brahmacariyaṃ?
 And what is the spiritual path?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
 It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
 right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, brahmacariyaṃ.
 This is called the spiritual path.
Katamo ca, bhikkhave, brahmacariyattho?
 And what is the goal of the spiritual path?
Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo—
 The ending of greed, hate, and delusion.
ayaṃ vuccati, bhikkhave, brahmacariyattho”ti.
 This is called the goal of the spiritual path.”

45..5.. - SN 45 vagga 5 Aññatitthiyapeyyāla: Abbreviated Texts on Followers of Other Paths


5. Aññatitthiyapeyyālavagga
 5. Abbreviated Texts on Followers of Other Paths

45.41 – SN 45.41 Rāgavirāga: The Fading Away of Greed


41. Rāgavirāgasutta
 41. The Fading Away of Greed
Sāvatthinidānaṃ.
 At Sāvatthī.
“Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
 “monks, if wanderers who follow another path were to ask you:
‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
 ‘Reverends, what’s the purpose of living the spiritual life with the ascetic Gotama?’ You should answer them like this:
‘rāgavirāgatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti.
 ‘The purpose of living the spiritual life under the Buddha is the fading away of greed.’
Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
 If wanderers who follow other paths were to ask you:
‘atthi panāvuso, maggo, atthi paṭipadā rāgavirāgāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
 ‘Is there a path and a practice for the fading away of greed?’ You should answer them like this:
‘atthi kho, āvuso, maggo, atthi paṭipadā rāgavirāgāyā’ti.
 ‘There is a path and a practice for the fading away of greed.’
Katamo ca, bhikkhave, maggo, katamā ca paṭipadā rāgavirāgāya?
 And what is that path, what is that practice for the fading away of greed?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
 It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
 right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ, bhikkhave, maggo, ayaṃ paṭipadā rāgavirāgāyāti.
 This is the path, this is the practice for the fading away of greed.
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.
 When questioned by wanderers who follow other paths, that’s how you should answer them.”
42–​47. Saṃyojanappahānādisuttachakka
 42–47. Six Discourses on Giving Up Fetters, Etc.
“Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
 “monks, if wanderers who follow another path were to ask you:
‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
 ‘Reverends, what’s the purpose of living the spiritual life with the ascetic Gotama?’ You should answer them like this:
‘saṃyojanappahānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti … pe …
 ‘The purpose of living the spiritual life under the Buddha is to give up the fetters.’ …
‘anusayasamugghātanatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti … pe …
 ‘… to uproot the underlying tendencies.’ …
‘addhānapariññatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti … pe …
 ‘… to completely understand the course of time.’ …
‘āsavānaṃ khayatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti … pe …
 ‘… to end the defilements.’ …
‘vijjāvimuttiphalasacchikiriyatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti … pe …
 ‘… to realize the fruit of knowledge and freedom.’ …
‘ñāṇadassanatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti … pe ….
 ‘… for knowledge and vision.’ …”

45.48 – SN 45.48 Anupādāparinibbāna: nirvana by Not Grasping


48. Anupādāparinibbānasutta
 48. nirvana by Not Grasping
Sāvatthinidānaṃ.
 At Sāvatthī.
“Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
 “monks, if wanderers who follow another path were to ask you:
‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
 ‘Reverends, what’s the purpose of living the spiritual life with the ascetic Gotama?’ You should answer them like this:
‘anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti.
 ‘The purpose of living the spiritual life under the Buddha is nirvana by not grasping.’
Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
 If wanderers who follow other paths were to ask you:
‘atthi panāvuso, maggo, atthi paṭipadā anupādāparinibbānāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
 ‘Is there a path and a practice for nirvana by not grasping?’ You should answer them like this:
‘atthi kho, āvuso, maggo, atthi paṭipadā anupādāparinibbānāyā’ti.
 ‘There is a path and a practice for nirvana by not grasping.’
Katamo ca, bhikkhave, maggo, katamā ca paṭipadā anupādāparinibbānāya?
 And what is that path, what is that practice for nirvana by not grasping?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
 It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
 right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ, bhikkhave, maggo, ayaṃ paṭipadā anupādāparinibbānāyāti.
 This is the path, this is the practice for nirvana by not grasping.
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.
 When questioned by wanderers who follow other paths, that’s how you should answer them.”

45..6.. - SN 45 vagga 6 Sūriyapeyyāla: Abbreviated Texts on the Sun


6. Sūriyapeyyālavagga
 6. Abbreviated Texts on the Sun

45.49 – SN 45.49 Kalyāṇamitta: Good Friends (1st)


49. Kalyāṇamittasutta
 49. Good Friends (1st)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ;
 “monks, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—kalyāṇamittatā.
 In the same way good friendship is the forerunner and precursor of the noble eightfold path for a monk.
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
 A monk with good friends can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
 And how does a monk with good friends develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
 It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
 That’s how a monk with good friends develops and cultivates the noble eightfold path.”
50–​54. Sīlasampadādisuttapañcaka
 50–54. Five Discourses on Accomplishment in Ethics, Etc. (1st)
“Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ;
 “monks, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—sīlasampadā.
 In the same way accomplishment in ethics is the forerunner and precursor of the noble eightfold path for a monk.
Sīlasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ … pe …
 A monk accomplished in ethics can expect …” …
yadidaṃ—
chandasampadā … pe …
 “… accomplished in enthusiasm …”
yadidaṃ—
attasampadā … pe …
 “… accomplished in self-development …”
yadidaṃ—
diṭṭhisampadā … pe …
 “… accomplished in view …”
yadidaṃ—
appamādasampadā … pe ….
 “… accomplished in diligence …”

45.55 – SN 45.55 Yonisomanasikārasampadā: Accomplishment in Proper Attention (1st)


55. Yonisomanasikārasampadāsutta
 55. Accomplishment in Proper Attention (1st)
“Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ;
 “monks, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—yonisomanasikārasampadā.
 In the same way accomplishment in proper attention is the forerunner and precursor of the noble eightfold path for a monk.
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
 A monk accomplished in proper attention can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
 And how does a monk accomplished in proper attention develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
 It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
 That’s how a monk accomplished in proper attention develops and cultivates the noble eightfold path.”

45.56 – SN 45.56 Dutiyakalyāṇamitta: Good Friends (2nd)


56. Dutiyakalyāṇamittasutta
 56. Good Friends (2nd)
“Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ;
 “monks, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—kalyāṇamittatā.
 In the same way good friendship is the forerunner and precursor of the noble eightfold path for a monk.
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
 A monk with good friends can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
 And how does a monk with good friends develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ … pe … sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.
 It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which culminate in the removal of greed, hate, and delusion.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
 That’s how a monk with good friends develops and cultivates the noble eightfold path.”
57–​61. Dutiyasīlasampadādisuttapañcaka
 57–61. Five Discourses on Accomplishment in Ethics, Etc. (2nd)
“Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ;
 “monks, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—sīlasampadā … pe …
 In the same way accomplishment in ethics is the forerunner and precursor of the noble eightfold path for a monk. …”
yadidaṃ—chandasampadā … pe …
 “… accomplishment in enthusiasm …”
yadidaṃ—attasampadā … pe …
 “… accomplishment in self-development …”
yadidaṃ—diṭṭhisampadā … pe …
 “… accomplishment in view …”
yadidaṃ—appamādasampadā … pe ….
 “… accomplishment in diligence …”

45.62 – SN 45.62 Dutiyayonisomanasikārasampadā: Accomplishment in Proper Attention (2nd)


62. Dutiyayonisomanasikārasampadāsutta
 62. Accomplishment in Proper Attention (2nd)
“Yadidaṃ—yonisomanasikārasampadā.
 “… accomplishment in proper attention.
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
 A monk accomplished in proper attention can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
 And how does a monk accomplished in proper attention develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ … pe … sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.
 It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which culminate in the removal of greed, hate, and delusion.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
 That’s how a monk accomplished in proper attention develops and cultivates the noble eightfold path.”

45..7.. - SN 45 vagga 7 Ekadhammapeyyāla: Abbreviated Texts on One Thing


7. Ekadhammapeyyālavagga
 7. Abbreviated Texts on One Thing

45.63 – SN 45.63 Kalyāṇamitta: Good Friends (1st)


63. Kalyāṇamittasutta
 63. Good Friends (1st)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya.
 “monks, one thing helps give rise to the noble eightfold path.
Katamo ekadhammo?
 What one thing?
Yadidaṃ—kalyāṇamittatā.
 It’s good friendship.
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
 A monk with good friends can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
 And how does a monk with good friends develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
 It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
 That’s how a monk with good friends develops and cultivates the noble eightfold path.”
64–​68. Sīlasampadādisuttapañcaka
 64–68. Five Discourses on Accomplishment in Ethics, Etc. (1st)
“Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya.
 “monks, one thing helps give rise to the noble eightfold path.
Katamo ekadhammo?
 What one thing?
Yadidaṃ—sīlasampadā … pe …
 It’s accomplishment in ethics. …”
yadidaṃ—chandasampadā … pe …
 “… accomplishment in enthusiasm …”
yadidaṃ—attasampadā … pe …
 “… accomplishment in self-development …”
yadidaṃ—diṭṭhisampadā … pe …
 “… accomplishment in view …”
yadidaṃ—appamādasampadā … pe ….
 “… accomplishment in diligence …”

45.69 – SN 45.69 Yonisomanasikārasampadā: Accomplishment in Proper Attention (1st)


69. Yonisomanasikārasampadāsutta
 69. Accomplishment in Proper Attention (1st)
“Yadidaṃ—yonisomanasikārasampadā.
 “… accomplishment in proper attention.
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
 A monk accomplished in proper attention can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
 And how does a monk accomplished in proper attention develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
 It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
 That’s how a monk accomplished in proper attention develops and cultivates the noble eightfold path.”

45.70 – SN 45.70 Dutiyakalyāṇamitta: Good Friends (2nd)


70. Dutiyakalyāṇamittasutta
 70. Good Friends (2nd)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya.
 “monks, one thing helps give rise to the noble eightfold path.
Katamo ekadhammo?
 What one thing?
Yadidaṃ—kalyāṇamittatā.
 It’s good friendship.
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
 A monk with good friends can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
 And how does a monk with good friends develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ … pe … sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.
 It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which culminate in the removal of greed, hate, and delusion.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
 That’s how a monk with good friends develops and cultivates the noble eightfold path.”
71–​75. Dutiyasīlasampadādisuttapañcaka
 71–75. Five Discourses on Accomplishment in Ethics, Etc. (2nd)
Sāvatthinidānaṃ.
 At Sāvatthī.
“Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya.
 “monks, one thing helps give rise to the noble eightfold path.
Katamo ekadhammo?
 What one thing?
Yadidaṃ—sīlasampadā … pe …
 It’s accomplishment in ethics. …”
yadidaṃ—chandasampadā … pe …
 “… accomplishment in enthusiasm …”
yadidaṃ—attasampadā … pe …
 “… accomplishment in self-development …”
yadidaṃ—diṭṭhisampadā … pe …
 “… accomplishment in view …”
yadidaṃ—appamādasampadā … pe ….
 “… accomplishment in diligence …”

45.76 – SN 45.76 Dutiyayonisomanasikārasampadā: Accomplishment in Proper Attention (2nd)


76. Dutiyayonisomanasikārasampadāsutta
 76. Accomplishment in Proper Attention (2nd)
“Yadidaṃ—yonisomanasikārasampadā.
 “… accomplishment in proper attention.
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
 A monk accomplished in proper attention can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
 And how does a monk accomplished in proper attention develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti … pe … sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.
 It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which culminate in the removal of greed, hate, and delusion.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
 That’s how a monk accomplished in proper attention develops and cultivates the noble eightfold path.”

45.77 – SN 45.77 Kalyāṇamitta: Good Friends


77. Kalyāṇamittasutta
 77. Good Friends
Sāvatthinidānaṃ.
 At Sāvatthī.
“Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, yathayidaṃ, bhikkhave, kalyāṇamittatā.
 “monks, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, develops it to perfection like good friendship.
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
 A monk with good friends can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
 And how does a monk with good friends develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
 It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
 That’s how a monk with good friends develops and cultivates the noble eightfold path.”
78–​82. Sīlasampadādisuttapañcaka
 78–82. Five Discourses on Accomplishment in Ethics, Etc.
“Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, yathayidaṃ, bhikkhave, sīlasampadā … pe …
 “monks, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, develops it to perfection like accomplishment in ethics. …”
yathayidaṃ, bhikkhave, chandasampadā … pe …
 “… accomplishment in enthusiasm …”
yathayidaṃ, bhikkhave, attasampadā … pe …
 “… accomplishment in self-development …”
yathayidaṃ, bhikkhave, diṭṭhisampadā … pe …
 “… accomplishment in view …”
yathayidaṃ, bhikkhave, appamādasampadā … pe ….
 “… accomplishment in diligence …”

45.83 – SN 45.83 Yonisomanasikārasampadā: Accomplishment in Proper Attention


83. Yonisomanasikārasampadāsutta
 83. Accomplishment in Proper Attention
“Yathayidaṃ, bhikkhave, yonisomanasikārasampadā.
 “… accomplishment in proper attention.
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
 A monk accomplished in proper attention can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
 And how does a monk accomplished in proper attention develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
 It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
 That’s how a monk accomplished in proper attention develops and cultivates the noble eightfold path.”

45.84 – SN 45.84 Dutiyakalyāṇamitta: Good Friends (2nd)


84. Dutiyakalyāṇamittasutta
 84. Good Friends (2nd)
“Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, yathayidaṃ, bhikkhave, kalyāṇamittatā.
 “monks, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, develops it to perfection like good friendship.
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
 A monk with good friends can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
 And how does a monk with good friends develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ … pe … sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.
 It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which culminate in the removal of greed, hate, and delusion.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
 That’s how a monk with good friends develops and cultivates the noble eightfold path.”
85–​89. Dutiyasīlasampadādisuttapañcaka
 85–89. Five Discourses on Accomplishment in Ethics, Etc.
“Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, yathayidaṃ, bhikkhave, sīlasampadā … pe …
 “monks, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, develops it to perfection like accomplishment in ethics. …”
yathayidaṃ, bhikkhave, chandasampadā … pe …
 “… accomplishment in enthusiasm …”
yathayidaṃ, bhikkhave, attasampadā … pe …
 “… accomplishment in self-development …”
yathayidaṃ, bhikkhave, diṭṭhisampadā … pe …
 “… accomplishment in view …”
yathayidaṃ, bhikkhave, appamādasampadā … pe ….
 “… accomplishment in diligence …”

45.90 – SN 45.90 Dutiyayonisomanasikārasampadā: Accomplishment in Proper Attention (2nd)


90. Dutiyayonisomanasikārasampadāsutta
 90. Accomplishment in Proper Attention (2nd)
“Yathayidaṃ, bhikkhave, yonisomanasikārasampadā.
 “… accomplishment in proper attention.
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
 A monk accomplished in proper attention can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
 And how does a monk accomplished in proper attention develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ … pe … sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.
 It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which culminate in the removal of greed, hate, and delusion.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
 That’s how a monk accomplished in proper attention develops and cultivates the noble eightfold path.”
Saṃyutta Nikāya 45
 Linked Discourses 45

45..9.. - SN 45 vagga 9 Gaṅgāpeyyāla: Abbreviated Texts on the Ganges


9. Gaṅgāpeyyālavagga
 9. Abbreviated Texts on the Ganges

45.91 – SN 45.91 Paṭhamapācīnaninna: Slanting East


91. Paṭhamapācīnaninnasutta
 91. Slanting East
Sāvatthinidānaṃ.
 At Sāvatthī.
“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;
 “monks, the Ganges river slants, slopes, and inclines to the east.
evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.
 In the same way, a monk who develops and cultivates the noble eightfold path slants, slopes, and inclines to nirvana.
Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?
 And how does a monk who develops the noble eightfold path slant, slope, and incline to nirvana?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
 It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.
 That’s how a monk who develops and cultivates the noble eightfold path slants, slopes, and inclines to nirvana.”

SN 45 vagga 9-16, repetition series through sutta 180

IX. FIRST GANGES REPETITION SERIES34 ""
(i) BASED UPON SECLUSION VERSION
91. Slanting to the East (1)

1At Sāvatthı̄. “Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.

2“And how, bhikkhus, does a bhikkhu develop and cultivate the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbāna? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbāna.”
92–96. Slanting to the East (2–6)

3“Bhikkhus, just as the river Yamunā ... [39] … the river Aciravatī … the river Sarabhū … the river Mahı̄ … whatever great rivers there are—that is, the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahı̄—all slant, slope, and incline towards the east, so too a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.”

(Complete as in §91.)
97–102. The Ocean

4“Bhikkhus, just as the river Ganges … [40] … whatever great rivers there are … all slant, slope, and incline towards the ocean, so too a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.”

(Complete as in §§91–96.)
X. SECOND GANGES REPETITION SERIES
(ii) REMOVAL OF LUST VERSION
103–108. Slanting to the East
109–114. The Ocean

(In this version §§103–108 are identical with §§91–96, and §§109–114 with §§97–102, except for the following change:)

5“Here, bhikkhus, a bhikkhu develops and cultivates right view … right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion.” [41]
XI. THIRD GANGES REPETITION SERIES
(iii) THE DEATHLESS AS ITS GROUND VERSION
115–120. Slanting to the East
121–126. The Ocean

(In this version §§115–120 are identical with §§91–96, and §§121–126 with §§97–102, except for the following change:)

6“Here, bhikkhus, a bhikkhu develops and cultivates right view … right concentration, which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal.”35 ""
XII. FOURTH GANGES REPETITION SERIES
(iv) SLANTS TOWARDS NIBBĀNA VERSION
127–132. Slanting to the East
133–138. The Ocean

(In this version §§127–132 are identical with §§91–96, and §§133–138 with §§97–102, except for the following change:)

7“Here, bhikkhus, a bhikkhu develops and cultivates right view … right concentration, which slants, slopes, and inclines towards Nibbāna.”
XIII. DILIGENCE36 ""
139. The Tathāgata
(i) BASED UPON SECLUSION VERSION

1At Sāvatthı̄. “Bhikkhus, whatever beings there are—whether those without feet or those with two feet or those with four feet or those with many feet, whether consisting of form or formless, whether percipient, [42] nonpercipient, or neither percipient nor nonpercipient—the Tathāgata, the Arahant, the Perfectly Enlightened One, is declared to be the chief among them. So too, whatever wholesome states there are, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them.37 "" When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the Noble Eightfold Path.

2“And how, bhikkhus, does a bhikkhu who is diligent develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is diligent develops and cultivates the Noble Eightfold Path.”
(ii) REMOVAL OF LUST VERSION

3... “Here, bhikkhus, a bhikkhu develops right view … right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion….” [43]
(iii) THE DEATHLESS AS ITS GROUND VERSION

4... “Here, bhikkhus, a bhikkhu develops right view … right concentration, which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal….”
(iv) SLANTS TOWARDS NIBBĀNA VERSION

5... “Here, bhikkhus, a bhikkhu develops right view … right concentration, which slants, slopes, and inclines towards Nibbāna….”

(Each of the following suttas, §§140–148, is to be elaborated in accordance with the fourfold method of §139.)
140. The Footprint

1“Bhikkhus, just as the footprints of all living beings that walk fit into the footprint of the elephant, and the elephant’s footprint is declared to be the chief among them, that is, with respect to size, so too whatever wholesome states there are, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them. When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the Noble Eightfold Path….”
141. The Roof Peak

1“Bhikkhus, just as all the rafters of a peaked house lean towards the roof peak, slope towards the roof peak, converge upon the roof peak, and the roof peak is declared to be their chief, so too ...”38 "" [44]
142. Roots

1“Bhikkhus, just as, of all fragrant roots, black orris is declared to be their chief, so too ...”
143. Heartwood

1“Bhikkhus, just as, of all fragrant heartwoods, red sandalwood is declared to be their chief, so too ...”
144. Jasmine

1“Bhikkhus, just as, of all fragrant flowers, the jasmine is declared to be their chief, so too ...”
145. Monarch

1“Bhikkhus, just as all petty princes are the vassals of a wheel-turning monarch, and the wheel-turning monarch is declared to be their chief, so too ...”
146. The Moon

1“Bhikkhus, just as the radiance of all the stars does not amount to a sixteenth part of the radiance of the moon, and the radiance of the moon is declared to be their chief, so too ...”
147. The Sun

1“Bhikkhus, just as in the autumn, when the sky is clear and cloudless, the sun, ascending in the sky, dispels all darkness from space as it shines and beams and radiates, so too …” [45]
148. The Cloth

1“Bhikkhus, just as, of all woven cloths, Kāsian cloth is declared to be their chief, so too whatever wholesome states there are, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them. When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the Noble Eightfold Path.

2“And how, bhikkhus, does a bhikkhu who is diligent develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is diligent develops and cultivates the Noble Eightfold Path.”
XIV. STRENUOUS DEEDS

(Each sutta is to be elaborated in accordance with the same fourfold method.)
149. Strenuous

1At Sāvatthı̄. “Bhikkhus, just as whatever strenuous deeds are done, are all done based upon the earth, established upon the earth, [46] so too, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the Noble Eightfold Path.

2“And how, bhikkhus, does a bhikkhu, based upon virtue, established upon virtue, develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path.”
150. Seeds

1“Bhikkhus, just as whatever kinds of seed and plant life attain to growth, increase, and expansion, all do so based upon the earth, established upon the earth, so too, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the Noble Eightfold Path, and thereby he attains to growth, increase, and expansion in [wholesome] states.

2“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, [47] and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path, and thereby attains to growth, increase, and expansion in [wholesome] states.”
151. Nāgas

1“Bhikkhus, based upon the Himalayas, the king of mountains, the nāgas nurture their bodies and acquire strength.39 "" When they have nurtured their bodies and acquired strength, they then enter the pools. From the pools they enter the lakes, then the streams, then the rivers, and finally they enter the ocean. There they achieve greatness and expansiveness of body. So too, bhikkhus, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the Noble Eightfold Path, and thereby he achieves greatness and expansiveness in [wholesome] states.

2“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path, and thereby achieves greatness and expansiveness in [wholesome] states.”
152. The Tree

1“Bhikkhus, suppose a tree were slanting, sloping, and inclining towards the east. If it were cut at its foot, in what direction would it fall?” [48]

2“In whatever direction it was slanting, sloping, and inclining, venerable sir.”

3“So too, bhikkhus, a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.

4“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbāna.”
153. The Pot

1“Bhikkhus, just as a pot that has been turned upside down gives up its water and does not take it back, so a bhikkhu who develops and cultivates the Noble Eightfold Path gives up evil unwholesome states and does not take them back.

2“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he gives up evil unwholesome states and does not take them back.”
154. The Spike

1“Bhikkhus, suppose a spike of rice or a spike of barley were rightly directed and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is possible. For what reason? Because the spike is rightly directed. [49] So too, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbāna: this is possible. For what reason? Because his view is rightly directed.

2“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release.

3“It is in this way, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, pierces ignorance, arouses true knowledge, and realizes Nibbāna.”
155. The Sky

1“Bhikkhus, just as various winds blow in the sky—easterly winds, westerly winds, northerly winds, southerly winds, dusty winds and dustless winds, cold winds and hot winds, gentle winds and strong winds40 "" —so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, then for him the four establishments of mindfulness go to fulfilment by development; the four right strivings go to fulfilment by development; the four bases for spiritual power go to fulfilment by development; the five spiritual faculties go to fulfilment by development; the five powers go to fulfilment by development; the seven factors of enlightenment go to fulfilment by development.

2“And how is this so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that when a bhikkhu [50] develops and cultivates the Noble Eightfold Path, then for him the four establishments of mindfulness … the seven factors of enlightenment go to fulfilment by development.”
156. The Rain Cloud (1)

1“Bhikkhus, just as, in the last month of the hot season, when a mass of dust and dirt has swirled up, a great rain cloud out of season disperses it and quells it on the spot; so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, whenever evil unwholesome states arise, he disperses them and quells them on the spot.

2“And how is this so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. [51] It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that whenever evil unwholesome states arise, he disperses them and quells them on the spot.”
157. The Rain Cloud (2)

1“Bhikkhus, just as, when a great rain cloud has arisen, a strong wind intercedes to disperse and quell it; so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, whenever evil unwholesome states have arisen, he intercedes to disperse and quell them.

2“And how is this so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that whenever evil unwholesome states have arisen, he intercedes to disperse and quell them.”
158. The Ship

1“Bhikkhus, suppose there were a seafaring ship bound with rigging that had been worn out in the water for six months.41 "" It would be hauled up on dry land during the cold season and its rigging would be further attacked by wind and sun. Inundated by rain from a rain cloud, the rigging would easily collapse and rot away. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, his fetters easily collapse and rot away.

2“And how is this so? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that his fetters easily collapse and rot away.”
159. The Guest House

1“Bhikkhus, suppose there is a guest house.42 "" People come from the east, west, north, and south and lodge there; khattiyas, brahmins, [52] vessas, and suddas come and lodge there. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by direct knowledge those things that are to be fully understood by direct knowledge; he abandons by direct knowledge those things that are to be abandoned by direct knowledge; he realizes by direct knowledge those things that are to be realized by direct knowledge; he develops by direct knowledge those things that are to be developed by direct knowledge.

2“And what, bhikkhus, are the things to be fully understood by direct knowledge? It should be said: the five aggregates subject to clinging. What five? The form aggregate subject to clinging … the consciousness aggregate subject to clinging. These are the things to be fully understood by direct knowledge.

3“And what, bhikkhus, are the things to be abandoned by direct knowledge? Ignorance and craving for existence. These are the things to be abandoned by direct knowledge.

4“And what, bhikkhus, are the things to be realized by direct knowledge? True knowledge and liberation. These are the things to be realized by direct knowledge.

5“And what, bhikkhus, are the things to be developed by direct knowledge? Serenity and insight. These are the things to be developed by direct knowledge.

6“And how is it, bhikkhus, that when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by direct knowledge those things that are to be fully understood by direct knowledge … [53] … he develops by direct knowledge those things that are to be developed by direct knowledge? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he fully understands by direct knowledge those things that are to be fully understood by direct knowledge … he develops by direct knowledge those things that are to be developed by direct knowledge.”
160. The River

1“Suppose, bhikkhus, that when the river Ganges slants, slopes, and inclines towards the east, a great crowd of people would come along bringing a shovel and a basket, thinking: ‘We will make this river Ganges slant, slope, and incline towards the west.’43 "" What do you think, bhikkhus, would that great crowd of people be able to make the river Ganges slant, slope, and incline towards the west?”

2“No, venerable sir. For what reason? Because the river Ganges slants, slopes, and inclines towards the east, and it is not easy to make it slant, slope, and incline towards the west. That great crowd of people would only reap fatigue and vexation.”

3“So too, bhikkhus, when a bhikkhu is developing and cultivating the Noble Eightfold Path, kings or royal ministers, friends or colleagues, relatives or kinsmen, might invite him to accept wealth, saying: ‘Come, good man, why let these saffron robes weigh you down? Why roam around with a shaven head and a begging bowl? Come, having returned to the lower life, enjoy wealth and do meritorious deeds.’ Indeed, bhikkhus, when that bhikkhu is developing and cultivating the Noble Eightfold Path, it is impossible that he will give up the training and return to the lower life. For what reason? Because for a long time his mind has slanted, sloped, and inclined towards seclusion. Thus it is impossible that he will return to the lower life.

4“And how, bhikkhus, does a bhikkhu develop and cultivate the Noble Eightfold Path? [54] Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path.”
XV. SEARCHES
161. Searches

1At Sāvatthı̄.

(i. Direct knowledge)

2“Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life.44 "" These are the three searches. The Noble Eightfold Path is to be developed for direct knowledge of these three searches.

3“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these three searches.”

4… “What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion.”…

5… “What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal.”… [55]

6… “What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which slants, slopes, and inclines towards Nibbāna. This Noble Eightfold Path is to be developed for direct knowledge of these three searches.”

7Each of the following sub-sections (ii–iv) is to be elaborated in accordance with the method employed in the sub-section on direct knowledge.

(ii. Full understanding)

8“Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life. These are the three searches. The Noble Eightfold Path is to be developed for full understanding of these three searches.”…

(iii. Utter destruction)

9“Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life. These are the three searches. The Noble Eightfold Path is to be developed for the utter destruction of these three searches.”…

(iv. Abandoning)

10“Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life. These are the three searches. The Noble Eightfold Path is to be developed for the abandoning of these three searches.”… [56]

11Each of the following suttas is to be elaborated in accordance with the fourfold method employed in §161.
162. Discriminations

1“Bhikkhus, there are these three discriminations. What three? The discrimination ‘I am superior,’ the discrimination ‘I am equal,’ the discrimination ‘I am inferior.’ These are the three discriminations. The Noble Eightfold Path is to be developed for direct knowledge of these three discriminations, for the full understanding of them, for their utter destruction, for their abandoning.

2“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for the direct knowledge of these three discriminations … for their abandoning.”
163. Taints

1“Bhikkhus, there are these three taints. What three? The taint of sensuality, the taint of existence, the taint of ignorance. These are the three taints. The Noble Eightfold Path is to be developed for direct knowledge of these three taints, for the full understanding of them, for their utter destruction, for their abandoning.”
164. Existence

1“Bhikkhus, there are these three kinds of existence. What three? Sense-sphere existence, form-sphere existence, formless-sphere existence. These are the three kinds of existence. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of existence, for the full understanding of them, for their utter destruction, for their abandoning.”
165. Suffering

1“Bhikkhus, there are these three kinds of suffering. What three? Suffering due to pain, suffering due to formations, suffering due to change.45 "" These are the three kinds of suffering. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of suffering, for the full understanding of them, for their utter destruction, for their abandoning.” [57]
166. Barrenness

1“Bhikkhus, there are these three kinds of barrenness. What three? The barrenness of lust, the barrenness of hatred, the barrenness of delusion. These are the three kinds of barrenness. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of barrenness, for the full understanding of them, for their utter destruction, for their abandoning.”
167. Stains

1“Bhikkhus, there are these three stains. What three? The stain of lust, the stain of hatred, the stain of delusion. These are the three stains. The Noble Eightfold Path is to be developed for direct knowledge of these three stains, for the full understanding of them, for their utter destruction, for their abandoning.”
168. Troubles

1“Bhikkhus, there are these three kinds of trouble. What three? The trouble of lust, the trouble of hatred, the trouble of delusion. These are the three kinds of trouble. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of trouble, for the full understanding of them, for their utter destruction, for their abandoning.”
169. Feelings

1“Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are the three feelings. The Noble Eightfold Path is to be developed for direct knowledge of these three feelings, for the full understanding of them, for their utter destruction, for their abandoning.”
170. Cravings

1[58] “Bhikkhus, there are these three kinds of craving. What three? Craving for sensual pleasures, craving for existence, craving for extermination. These are the three kinds of craving. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of craving, for the full understanding of them, for their utter destruction, for their abandoning.

2“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these three kinds of craving, for the full understanding of them, for their utter destruction, for their abandoning.”
170. Thirst46 ""

1“Bhikkhus, there are these three kinds of thirst. What three? Thirst for sensual pleasures, thirst for existence, thirst for extermination. These are the three kinds of thirst. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of thirst, for the full understanding of them, for their utter destruction, for their abandoning.

2“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these three kinds of thirst, for the full understanding of them, for their utter destruction, for their abandoning.” [59]
XVI. FLOODS

3At Sāvatthı̄.
171. Floods

1“Bhikkhus, there are these four floods. What four? The flood of sensuality, the flood of existence, the flood of views, the flood of ignorance. These are the four floods. This Noble Eightfold Path is to be developed for direct knowledge of these four floods, for the full understanding of them, for their utter destruction, for their abandoning.”
172. Bonds

1“Bhikkhus, there are these four bonds. What four? The bond of sensuality, the bond of existence, the bond of views, the bond of ignorance. These are the four bonds. This Noble Eightfold Path is to be developed for direct knowledge of these four bonds, for the full understanding of them, for their utter destruction, for their abandoning.”
173. Clinging

1“Bhikkhus, there are these four kinds of clinging? What four? Clinging to sensual pleasure, clinging to views, clinging to rules and vows, clinging to a doctrine of self. These are the four kinds of clinging. This Noble Eightfold Path is to be developed for direct knowledge of these four kinds of clinging, for the full understanding of them, for their utter destruction, for their abandoning.”
174. Knots

1“Bhikkhus, there are these four knots. What four? The bodily knot of covetousness, the bodily knot of ill will, the bodily knot of distorted grasp of rules and vows, the bodily knot of adherence to dogmatic assertion of truth.47 "" [60] These are the four knots. This Noble Eightfold Path is to be developed for direct knowledge of these four knots, for the full understanding of them, for their utter destruction, for their abandoning.”
175. Underlying Tendencies

1“Bhikkhus, there are these seven underlying tendencies. What seven? The underlying tendency to sensual lust,48 "" the underlying tendency to aversion, the underlying tendency to views, the underlying tendency to doubt, the underlying tendency to conceit, the underlying tendency to lust for existence, the underlying tendency to ignorance. These are the seven underlying tendencies. This Noble Eightfold Path is to be developed for direct knowledge of these seven underlying tendencies, for the full understanding of them, for their utter destruction, for their abandoning.”
176. Cords of Sensual Pleasure

1“Bhikkhus, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear … Odours cognizable by the nose … Tastes cognizable by the tongue … Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. This Noble Eightfold Path is to be developed for direct knowledge of these five cords of sensual pleasure, for the full understanding of them, for their utter destruction, for their abandoning.”
177. Hindrances

1“Bhikkhus, there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. These are the five hindrances. This Noble Eightfold Path is to be developed for direct knowledge of these five hindrances, for the full understanding of them, for their utter destruction, for their abandoning.”
178. Aggregates Subject to Clinging

1“Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, [61] the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. These are the five aggregates subject to clinging. This Noble Eightfold Path is to be developed for direct knowledge of these five aggregates subject to clinging, for the full understanding of them, for their utter destruction, for their abandoning.”
179. Lower Fetters

1“Bhikkhus, there are these five lower fetters.49 "" What five? Identity view, doubt, the distorted grasp of rules and vows, sensual desire, ill will. These are the five lower fetters. This Noble Eightfold Path is to be developed for direct knowledge of these five lower fetters, for the full understanding of them, for their utter destruction, for their abandoning.”
180. Higher Fetters

1“Bhikkhus, there are these five higher fetters.50 "" What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.

2“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.

3“Bhikkhus, there are these five higher fetters. What five?… [62] … The Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.

4“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion … which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal ... which slants, slopes, and inclines towards Nibbāna. This Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.”


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