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Index to the Suttas of the Samyutta Nikaya
Maha Vagga
Iddhipada Samyutta

Key

Index of Sutta Indexes


 

V. Maha Vagga

PTS: Samyutta Nikaya Volume 5, Maha-Vagga ed. by M. Léon Feer, London: Pali Text Society 1898. The html formatted Pali Text Society edition of the Pali text.
BJT: Samyutta Nikaya Volume 5, Maha-Vagga The Sri Lanka Buddha Jayanti Tripitaka Series Pali text.

The Pali text for individual suttas listed below is adapted from the Sri Lanka Buddha Jayanti Tripitaka Series [BJT], not from the PTS version. Each translation is linked to it's Pali version and to the PTS, Olds and where available to the ATI Bhk. Thanissaro translation, and each of these is in turn linked back to each of the others. Many, but not all have been checked against the Pali Text Society edition, and many have been reformatted to include the original Pali (and/or organizational) phrase and sentence breaks.

PTS: The Great Chapter, translated by F.L. Woodward,
WP: The Great Book, translated by Bhikkhu Bodhi
ATI: The translations of Bhikkhu Thanissaro and others originally located on Access to Insight,
BD: The translations of M. Olds.

"... by whomsoever these four bases of psychic power are neglected, by them also is neglected the Ariyan way that goes on to the utter destruction of Ill."
- Woodward, SN 5.51.2

VII. Iddhipada Samyutta, V.254

PTS: The Kindred Sayings on the The Bases of Psychic Power, V.225
WP: Connected Discourses on the Basis for Spiritual Power, II.1718

I. Capala Vagga, V.254

[1] Apara Suttam, V.254

The first sutta of the Iddhipada Samyutta, suttas connected with the development of magic powers. Gives the formula for the four paths and states that followers thereof will attain the beyond the not-beyond.
For discussion of the title and it's use in understanding the goal of the Buddha's system see the note at Olds, SN 5.51.1 n1

PTS: Neither Shore, V.225
WP: From the Near Shore, II.1718
BD: To Beyond, Olds, trans.

[2] Viraddho Suttam, V.254

Who fails to undertake the four paths, fails to undertake the way to the end of pain.

Whoever, beggars,
fails to undertake the four power-paths,
also fails to undertake
the Aristocratic Way
to the consummate destruction of pain.

Whoever, beggars,
undertakes the four power-paths,
also undertakes
the Aristocratic Way
to the consummate destruction of pain.
- Olds translation of SN 5.51.2

PTS: Neglected, V.226
WP: Neglected, II.1718
BD: Failing to Undertake, Olds, trans.

[3] Ariya Suttam, V.255

Whoso undertakes the four paths, undertakes the way to the end of pain.

PTS: Ariyan, V.226
WP: Noble, II.1719
BD: Aristocratic, Olds, trans.

[4] Nibbida Suttam, V.255

The four paths conduce to downright revulsion, to dispassion, to cessation, to calm, to full comprehension, to the wisdom, to Nibbana.

PTS: Revulsion, V.227
WP: Revulsion, II.1719
BD: Utter Weariness, Olds, trans.

[5] Padesam Suttam, V.255

The degree of effort put into mastering the four paths results in a proportionate strength in magic powers.

PTS: Partial, V.
WP: In Part, II.1719
BD: Ranging the Paths of Power, Olds, trans.

[6] Samatta Suttam, V.256

Perfect practice of the four paths results in a perfect degree of magic power.

PTS: Perfectly, V.228
WP: Completely, II.1720
BD: Mastered, Olds, trans.

[7] Bhikkhu Suttam, V.257

Past, future or present, whatever bhikkhu attains arahantship does so by the cultivation of these four paths.

PTS: Monk, V.228
WP: Bhikkhus, II.1721
BD: Beggars, Olds, trans.

[8] Buddha Suttam or Araham Suttam, V.257

The Buddha states that it is because of his cultivation of the four paths that he attained arahantship and became the Sammasambuddha.

PTS: Enlightened or Arahant, V.228
WP: Buddha, II.1721
BD: Awake or Worthy Olds, trans.

[9] Nana Suttam, V.258

In a sutta reminiscent of the second sutta, Gotama relates that when he pondered the need to understand and cultivate the four paths and when he had cultivated them, knowledge and insight and wisdom were the result. The Pali in both PTS and BJT versions of this sutta is confused and incomplete (not just abbreviated) and has been corrected and spelled out completely in this version.

PTS: Knowledge, V.229
WP: Knowledge, II.1722
BD: Knowledge Olds, trans.

[10] Cetiya Suttam, V.258

The Buddha tells Ananda that one who had cultivated the four paths to magic power could live out the remainder of the kalpa. He then tells him he has cultivated the paths. But Ananda does not take the hint and ask the Buddha to live out the remainder of the kalpa. The Buddha then renounces the remainder of his lifespan and states that he will die in three months time.
Another, more detailed version of this story is found at Buddhist Suttas, I. The Book of the Great Decease.

PTS: The Shrine, V.230
WP: The Shrine, II.1723
BD: Shrine Olds, trans.

II. Pasadakampana Vagga, V.263

[11] Pubbe or Hetu Suttam, V.263

The Buddha describes his approach to developing magic powers and the various magic powers that he attained as a result of this practice. A very important sutta for those interested in developing the four power-paths and the higher knowledges. There is in my translation a completely different, and I believe much more instructive, translation given to the way to perceive past lives.

PTS: Formerly or Condition, V. 235
WP: Before, II.1726
BD: Before Olds, trans.

[12] Mahapphala Suttam, V.267

The Buddha describes the various magic powers that result from developing the four paths to magic power.

PTS: Of Great Fruit, V.238
WP: Of Great Fruit, II.1728
BD: Fruitful Olds, trans.

[13] Chando Suttam, V.268

The Buddha defines the individual terms found in the formulas of the four paths to magic power. In this sutta the relationship of the terms in the compound terms of the path are explained.

PTS: Desire, V.239
WP: Concentration due to Desire, II.1729
BD: Wishing Olds, trans.

[14] Moggalana Suttam, V.269

Maha Moggallana rouses up a bunch of slacker bhikkhus by using his big toe to distort and jiggle the house of Migara's mother, where they were residing.
However magical it might seem for Moggalana to have created an earthquake-like disturbance with his big toe, that would be to miss the real picture conveyed by the Pali which is much more instructive as to the the way magic powers are actually performed. Picture the house immitating, as a house might, the boasting and braging, joke telling and various impropper behaviors of the bhikkhus. It is that sort of thing which cause the hair to stand on end. This is one of two occasions where Moggallana causes such disturbance with his big toe. Both are very popular suttas.

PTS: Moggallana, V.241
WP: Moggallana, II.1731
BD: Moggallana, Olds, trans.

[15] Brahmana Suttam, V.271

Venerable Ananda explains how the four paths to magic power use desire to bring about the end of desire.
A question that frequently comes up among beginners bound up in logic.
Interesting in this sutta is the difficulty of sustaining the translation 'investigation' for 'vimansa.' The difficulty is getting a construction in English that is identical for all four. I see I have used 'investigation' in my translation here but I retain a pre-disposition to use the more literal 're-membering', but I prefer even more the idea of 'reminiscing', that is remembering with emotion. That is that in accomplishing any desire there is the reconstruction in mind by way of memory of the steps needed to attain that desire connected with desire to re-experience.
Also of interest is the discussion in Woodward's footnote on chanda where I would dispute that in this Dhamma there is any moral issue involved in the term or any distinction being made between a moral and an un-moral sort of desire. Without disputing that there is a difference, all desire is on a level in this system, including the desire for attaining Arahantship. The desire for attaining Arahantship is the desire for attaining that arahantship for some sort of self. It's like trying to lift yourself by your bootstraps. Can't be done.

PTS: The Brahmin, V.243
WP: The Brahmin Unnabha, II.1732
ATI: To Unnabha the Brahmin
BD: Unnabha, Olds, trans.

[16] Pathama Samana-Brahmana or Mahiddhi Suttam, V.273

Past, future or in the present, whoever has attained mighty magic powers has done so using the four paths to magic power.

PTS: Recluses and Brahmins (a) or Mighty Magic Power, V.245
WP: Ascetics and Brahmins, II.1734
BD: Mighty Magic Power, Olds, trans.

[17] Dutiya Samana-Brahmana or Vidha or Iddhividha Suttam, V.274

Past, future or in the present, whoever has attained the various forms of magic power has done so using the four paths to magic power.

PTS: Recluses and brahmins (b) or Manifold Forms, V.246
WP: Ascetics and Brahmins, II.1734
BD: Variety, Olds, trans.

[18] Bhikkhu Suttam, V.275

The Buddha states that it is by the cultivation of the four paths to magic power that a person attaines Arahantship.

PTS: Monk, V.247
WP: A Bhikkhu, II.1735
BD: Beggar, Olds, trans.

[19] Desana or Bhavana Suttam, V.276

The Buddha deliniates magic power, the path to magic power, the development of the magic power-paths, and the path going to the development of the magic power-paths.

PTS: Teaching or Cultivation, V.247
WP: A Teaching, II.1736
BD: Delineation, Olds, trans.

[20] Vibhanga Suttam, V.276

The Buddha teaches the bhikkhus a detailed analysis of the four paths to magic power.

PTS: Analysis, V.248
WP: Analysis, II.1736
ATI: Analysis of the Bases of Power
BD: Analysis, Olds, trans.

III. V.281

[21] Magga Suttam, V.281

The Buddha relates how the four paths to magic power were revealed to him as a way to practice prior to his awakening.

PTS: The Way, V.251
WP: The Path, II.1740
BD: The Way, Olds, trans.

[22] Ayogula Suttam, V.282

Ananda asks the Buddha if he is able to reach the Brahma realm in the physical body as well as in the mental body and is told that he is able to do so and explains how. In this sutta we get the method for the Magic Power known today as 'shape-shifting'. Vikubbana-iddhi, 'the power of transformation'. In this example it is the power to visit the brahma world in this body. This sutta is also interesting from the point of view of the fact that it is one of the few instances where Gotama is asked directly about his mastery of magic powers and specifically about one which is always at the top of the list of doubts by skeptics: the ability to do magic deeds in this body - the only state considered 'real' by the skeptic.

PTS: The Iron Ball, V.252
WP: The Iron Ball, II.1740
BD: The Glop of Iron, Olds, trans.
Discussion

[23] Bhikkhu Suttam, V.284

It is by developing and making a big thing of the four paths to magic power that a bhikkhu on destroying the corrupting influences, attains the freedom of Arahantship.

PTS: Monk, V.253
WP: A Bhikkhu, II.1742
BD: Beggar, Olds, trans.

[24] Suddhaka Suttam,, V.284

It is by developing and making a big thing of the four paths to magic power that a bhikkhu on destroying the corrupting influences, attains the freedom of Arahantship.

PTS: Puritan, V.254
WP: Simple Version, II.1742
BD: Pure and Simple, Olds, trans.

[25] Pathama Phala Suttam, V.285

It is by developing and making a big thing of the four paths to magic power that a bhikkhu on destroying the corrupting influences, attains either the freedom of Arahantship or at least non-returning.

PTS: Fruits (a), V.254
WP: Fruits, II.1742
BD: Fruits, Olds, trans.

[26] Dutiya Phala Suttam, V.285

It is by developing and making a big thing of the four paths to magic power that a bhikkhu on destroying the corrupting influences, attains the freedom of Arahantship or at least one or another of six forms of non-returning.

PTS: Fruits (b), V.254
WP: Fruits 2, II.1743
BD: Fruits 2, Olds, trans.

[27] Pathama Ananda Suttam V.285

The Buddha deliniates magic power, the path to magic power, the development of the magic power-paths, and the path going to the development of the magic power-paths.

PTS: Ananda (a), V.255
WP: Ananda, II.1743
BD: Ananda 1, Olds, trans.

[28] Dutiya Ananda Suttam, V.286

The Buddha deliniates magic power, the path to magic power, the development of the magic power-paths, and the path going to the development of the magic power-paths.

PTS: Ananda (b), V.255
WP: Ananda, II.1744
BD: Ananda 2, Olds, trans.

[29] Pathama Sambahula Bhikkhu Suttam, V.287

The Buddha deliniates magic power, the path to magic power, the development of the magic power-paths, and the path going to the development of the magic power-paths.

PTS: Monks (a), V.256
WP: A Number of Bhikkhus, II.1744
BD: A Congretation of Beggars 1, Olds, trans.

[30] Dutiya Sambahula Bhikkhu Suttam, V.287

The Buddha deliniates magic power, the path to magic power, the development of the magic power-paths, and the path going to the development of the magic power-paths.

PTS: Monks (b), V.256
WP: A Number of Bhikkhus 2, II.1744
BD: A Congretation of Beggars 2, Olds, trans.

[31] Moggalana Suttam, V.288

The Buddha praises the mighty magic powers of the Venerable Moggallana by way of a course of instruction on the development of magic powers.

PTS: Moggallana, V.256
WP: Moggallana, II.1744
BD: Moggalana, Olds, trans.

[32] Tathagata Suttam, V.289

The Buddha gives the bhikkhus a course of instruction on the development of magic powers as developed by one who has got the goal.

PTS: Tathagata, V.257
WP: The Tathagata, II.1745
BD: Tathagata, Olds, trans.

IV. Ganga-Peyyalo V. 290

Covering suttas 33-44. The Four Consummate Efforts lead to Nibbana in the same way as the Ganges, Yamuna, Aciravati, Sarabhu, Mahi Rivers flow to the East and to the Ocean. These constitute the first chapter of the Samyutta Nikaya book on the Consummate Efforts.

PTS: Ganga - Repetition, V.258
WP: Ganges Repetition Series, II. 1746

 

[33] Ganga Nadi Pacinaninna, V.290

PTS: Ganges - Flowing and Sliding to Eastward, V.258
WP: The River Ganges - Eastward, Etc, II.1746
BD: Just as the River Ganga Inclines towards the East, Olds, trans.

[34] Yamuna Nadi Pacinaninna

PTS: Yamuna - Flowing and Sliding to Eastward, V.258
BD: Just as the River Yamuna Inclines towards the East, Olds, trans.

[35] Aciravati Nadi Pacinaninna

PTS: Aciravati - Flowing and Sliding to Eastward, V.258
BD: Just as the River Aciravati Inclines towards the East, Olds, trans.

[36] Sarabhu Nadi Pacinaninna

PTS: Sarabhu - Flowing and Sliding to Eastward, V.258
BD: Just as the River Sarabhu Inclines towards the East, Olds, trans.

[37] Mahi Nadi Pacinaninna

PTS: Mahi - Flowing and Sliding to Eastward, V.258
BD: Just as the River Mahi Inclines towards the East, Olds, trans.

[38] Kaci Maha Nadi Pacinaninna

PTS: Ganges, Yamuna, Aciravati, Sarabhu, Mahi - Flowing and Sliding to Eastward, V.258
BD: Just as Whatever Great Rivers there are Incline towards the East, Olds, trans.

[39] Ganga Nadi Samuddaninna, V.290

PTS: Ganges - Flowing and Sliding to the Ocean, V.258
BD: Just as the River Ganga Inclines towards the Sea, Olds, trans.

[40] Yamuna Nadi Samuddaninna

PTS: Yamuna - Flowing and Sliding to the Ocean, V.258
BD: Just as the River Yamuna Inclines towards the Sea, Olds, trans.

[41] Aciravati Nadi Samuddaninna

PTS: Aciravati - Flowing and Sliding to the Ocean, V.258
BD: Just as the River Aciravati Inclines towards the Sea, Olds, trans.

[42] Sarabhu Nadi Samuddaninna

PTS: Sarabhu - Flowing and Sliding to the Ocean, V.258
BD: Just as the River Sarabhu Inclines towards the Sea, Olds, trans.

[43] Mahi Nadi Samuddaninna

PTS: Mahi - Flowing and Sliding to the Ocean, V.258
BD: Just as the River Mahi Inclines towards the Sea, Olds, trans.

[44] Kaci Maha Nadi Samuddaninna

PTS: Ganges, Yamuna, Aciravati, Sarabhu, Mahi - Flowing and Sliding to the Ocean, V.258
BD: Just as Whatever Great Rivers Incline towards the Sea, Olds, trans.

V. Appamada Vagga,

Covering suttas 45-54. Nine similes for the caution that is the fundamental condition that leads to the bringing to life of the Four Consummate Efforts.

PTS: Earnestness, V.258
WP: Diligence, II. 1747

 

[45] Tathagata Suttam

PTS: Tathagata, V.258
BD: Tathagata, Olds, trans.

[46] Pada Suttam

PTS: The Foot, V.258
BD: The Foot, Olds, trans.

[47] Kuta Suttam

PTS: The Roof-peak, V.258
BD: The Roof-peak, Olds, trans.

[48] Mula Suttam

PTS: Wood, V.258
BD: Root, Olds, trans.

[49] Sara Suttam

PTS: Heart-wood, V.258
BD: Heartwood, Olds, trans.

[50] Vassika Suttam

PTS: Jasmine, V.258
BD: Jasmine, Olds, trans.

[51] Raja Suttam

PTS: Prince, V.258
BD: Kings, Olds, trans.

[52] Candima Suttam

PTS: Moon, V.258
BD: Moon, Olds, trans.

[53] Suriya Suttam

PTS: Sun, V.258
BD: Sun, Olds, trans.

[54] Vattha Suttam

PTS: Cloth, V.258
BD: Cloth, Olds, trans.

VI. Balakaraniya Vagga

Covering suttas 55-66. The Buddha provides twelve similes illustrating various aspects of the Dhamma.

PTS: Deeds Requiring Strength, V.259
WP: Strenuous Deeds, II, 1553

 

[55] Bala Suttam

PTS: Strength, V.258
BD: Able, Olds, trans.

[56] Bija Suttam

PTS: Seed, V.258
BD: Seeds, Olds, trans.

[57] Naga Suttam

PTS: The Snake, V.258
BD: Dragon, Olds, trans.

[58] Rukkho Suttam

PTS: The Tree, V.258
BD: The Tree, Olds, trans.

[59] Kumbho Suttam

PTS: The Pot, V.258
BD: The Waterpot, Olds, trans.

[60] Sukiya Suttam

PTS: Bearded Wheat, V.258
BD: The Barb, Olds, trans.

[61] Akasa Suttam

PTS: The Sky, V.258
BD: Space, Olds, trans.

[62] Pathama Megha Suttam

PTS: The Rain-Cloud (a), V.258
BD: Clouds I, Olds, trans.

[63] Dutiya Megha Suttam

PTS: The Rain-Cloud (b), V.258
BD: Clouds II, Olds, trans.

[64] Nava Suttam

PTS: The Ship, V.258
BD: The Ship, Olds, trans.

[65] Agantuka Suttam

PTS: For All Comers, V.258
BD: Guests, Olds, trans.

[66] Nadi Suttam

PTS: The River, V.258
BD: The River, Olds, trans.

VII. Esana Vagga

Covering suttas 67-76. The buddha explains how the Four Consummate Efforts are to be used for the higher knowledge of, thorough knowledge of, thorough destruction of, for the letting go of wishes, delusions, corrupting influences, existence, pain, closed-mindedness, flare-ups, sense-experience, and thirst.

PTS: Longings, V.259

PTS: V.259
WP: Searches, II.1748

 

[67] Esana Suttam

PTS: Longing, V.259
BD: Problings, Olds, trans.

[68] Vidha Suttam

PTS: Conceits, V.259
BD: Varieties, Olds, trans.

[69] Asava Suttam

PTS: Asava, V.259
BD: Corrupting Influences, Olds, trans.

[70] Bhava Suttam

PTS: Becoming, V.259
BD: Beings, Olds, trans.

[71] Dukkhata Suttam

PTS: Suffering, V.259
BD: Pains, Olds, trans.

[72] Khila Suttam

PTS: Obstructions, V.259
BD: Hitches, Olds, trans.

[73] Mala Suttam

PTS: Stains, V.259
BD: Taint, Olds, trans.

[74] Nigha Suttam

PTS: Pains, V.259
BD: Turbulences, Olds, trans.

[75] Vedana Suttam

PTS: Feelings, V.259
BD: Sensations, Olds, trans.

[76] Tanha Suttam

PTS: Craving, V.259
BD: Thirsts, Olds, trans.

VIII. Ogha Vagga

Covering suttas 77-86. The buddha explains how the Four Consummate Efforts are to be used for the higher knowledge of, thorough knowledge of, thorough destruction of, for the letting go of the floods, the bonds, yokes to rebirth, ties to the body, risidual inclinations, sense pleasures, diversions, the fuel stockpiles, the yokes to lower rebirths, the yokes to higher rebirths.

PTS: The Flood, V.260

PTS: V.260
WP: Floods, Higher Fetters, II.1748

[77] Ogho Suttam

PTS: The Flood, V.260
BD: Floods, Olds, trans.

[78] Yogo Suttam

PTS: Bond, V.260
BD: Yokes, Olds, trans.

[79] Upadanam Suttam

PTS: Grasping, V.260
BD: Supports, Olds, trans.

[80] Gantha Suttam

PTS: (Bodily) Ties, V.260
BD: Ties, Olds, trans.

[81] Anusaya Suttam

PTS: Tendency, V.260
BD: Bias, Olds, trans.

[82] Kamaguna Suttam

PTS: The Sense-Pleasures, V.260
BD: Pleasure Cords, Olds, trans.

[83] Nivaranani Suttam

PTS: Hindrances, V.260
BD: Obstructions, Olds, trans.

[84] Khanda Suttam

PTS: Factors, V.260
BD: Stockpiles, Olds, trans.

[85] Orambhagiya Suttam

PTS: The Lower Set (of Fetters), V.260
BD: Yokes to Lower Rebirths, Olds, trans.

[86] Uddhambhagiya Suttam

PTS: The Higher Set (of Fetters), V.260
BD: Yokes to Higher Rebirths, Olds, trans.


 [I. Sagathavagga]  [II. Nidanavagga]  [III. Khandhavagga]  [IV. Salayatanavagga]  [V. Mahavagga]

 [Maggasamyutta]  [Bojjhangasamyutta]  [Satipatthanasamyutta]  [Indriyasamyutta]  [Sammappadhanasamyutta]  [Balasamyutta]  [Iddhipadasamyutta]  [Anuruddhasamyutta]  [Jhanasamyutta]  [Anapanasamyutta]  [Sotapattisamyutta]  [Saccasamyutta]

 


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