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Index to the Suttas of the Saɱyutta Nikāya
Mahā Vagga
Iddhipada Saɱyutta

Key

Index of Sutta Indexes


 

V. Mahā Vagga

PTS: Saɱyutta Nikāya Volume 5, Mahā-Vagga ed. by M. Léon Feer, London: Pali Text Society 1898. The html formatted Pali Text Society edition of the Pali text.
BJT: Saɱyutta Nikāya Volume 5, Mahā-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 Saɱyutta, 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. Cāpāla Vagga, V.254

[1] Aparā Suttaɱ, 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 Suttaɱ, 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] Ariyā Suttaɱ, 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] Nibbidā Suttaɱ, 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 Suttaɱ, 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 Suttaɱ, 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] Bhikkhū Suttaɱ, 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 Suttaɱ or Arahaɱ Suttaɱ, 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] Ñāṇa Suttaɱ, 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 Suttaɱ, 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. Pāsādakampana Vagga, V.263

[11] Pubbe or Hetu Suttaɱ, 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 Suttaɱ, 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 Suttaɱ, 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] Moggalāna Suttaɱ, 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: Moggallāna, V.241
WP: Moggallana, II.1731
BD: Moggallana, Olds, trans.

[15] Brāhmaṇa Suttaɱ, 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 'vīɱansā.' 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] Paṭhama Samaṇa-Brāhmaṇā or Mahiddhi Suttaɱ, 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 Samaṇa-Brāhmaṇā or Vidhā or Iddhividha Suttaɱ, 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 Suttaɱ, 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] Desanā or Bhāvanā Suttaɱ, 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] Vibhaŋga Suttaɱ, 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 Suttaɱ, 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] Ayoguḷa Suttaɱ, 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'. Vikubbanā-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 Suttaɱ, 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 Suttaɱ,, 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] Paṭhama Phalā Suttaɱ, 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 Phalā Suttaɱ, 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] Paṭhama Ānanda Suttaɱ 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 Ānanda Suttaɱ, 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] Paṭhama Sambahula Bhikkhu Suttaɱ, 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 Suttaɱ, 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] Moggalāna Suttaɱ, 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: Moggallāna, V.256
WP: Moggallana, II.1744
BD: Moggalana, Olds, trans.

[32] Tathāgata Suttaɱ, 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: Tathāgata, V.257
WP: The Tathagata, II.1745
BD: Tathagata, Olds, trans.

IV. Gangā-Peyyālo 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] Gaṅgā Nadi Pācīnaninnā, 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] Yamunā Nadi Pacinaninna

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

[35] Acīravatī Nadi Pacinaninna

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

[36] Sarabhū Nadi Pacinaninna

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

[37] Mahī Nadi Pacinaninna

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

[38] Kaci Mahā Nadi Pacinaninna

PTS: Ganges, Yamunā, Acīravatī, Sarabhū, Mahī — Flowing and Sliding to Eastward, V.258
BD: Just as Whatever Great Rivers there are Incline towards the East, Olds, trans.

[39] Gaṅgā Nadi Samuddaninnā, 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] Yamunā Nadi Samuddaninna

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

[41] Acīravatī Nadi Samuddaninna

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

[42] Sarabhū Nadi Samuddaninna

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

[43] Mahī Nadi Samuddaninna

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

[44] Kaci Mahā Nadi Samuddaninna

PTS: Ganges, Yamunā, Acīravatī, Sarabhū, Mahī — Flowing and Sliding to the Ocean, V.258
BD: Just as Whatever Great Rivers Incline towards the Sea, Olds, trans.

V. Appamāda 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] Tathāgata Suttaɱ

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

[46] Pada Suttaɱ

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

[47] Kūta Suttaɱ

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

[48] Mūla Suttaɱ

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

[49] Sāra Suttaɱ

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

[50] Vassika Suttaɱ

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

[51] Rājā Suttaɱ

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

[52] Candima Suttaɱ

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

[53] Suriya Suttaɱ

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

[54] Vattha Suttaɱ

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

VI. Balakaraṇīya 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 Suttaɱ

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

[56] Bījā Suttaɱ

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

[57] Nāga Suttaɱ

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

[58] Rukkho Suttaɱ

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

[59] Kumbho Suttaɱ

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

[60] Sūkiya Suttaɱ

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

[61] Ākāsa Suttaɱ

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

[62] Paṭhama Megha Suttaɱ

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

[63] Dutiya Megha Suttaɱ

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

[64] Nāvā Suttaɱ

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

[65] Āgantuka Suttaɱ

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

[66] Nadī Suttaɱ

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

VII. Esanā 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] Esanā Suttaɱ

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

[68] Vidhā Suttaɱ

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

[69] Āsava Suttaɱ

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

[70] Bhava Suttaɱ

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

[71] Dukkhatā Suttaɱ

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

[72] Khīla Suttaɱ

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

[73] Mala Suttaɱ

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

[74] Nīgha Suttaɱ

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

[75] Vedanā Suttaɱ

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

[76] Taṇhā Suttaɱ

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 Suttaɱ

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

[78] Yogo Suttaɱ

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

[79] Upādānāɱ Suttaɱ

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

[80] Ganthā Suttaɱ

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

[81] Anusayā Suttaɱ

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

[82] Kāmaguṇa Suttaɱ

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

[83] Nivaraṇāni Suttaɱ

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

[84] Khandā Suttaɱ

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

[85] Orambhāgiya Suttaɱ

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

[86] Uddhambhāgiya Suttaɱ

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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