Nidānavaggasaṁyutta · Tam Tạng Kinh Điển

SN 12.1Thuyết Pháp —PaṭiccasamuppādasuttaThe famous twelve links of dependent origination are spelled out, showing the origin and cessation of suffering dependent on ignorance.

SN 12.2Phân Biệt —VibhaṅgasuttaThe Buddha gives definitions for each of the twelve links. These are general definitions that apply wherever the twelve links are mentioned.

SN 12.3Con Ðường...PaṭipadāsuttaThe origin of suffering is the wrong way, the end is the right way.

SN 12.4Vipassì (Tỳ-bà-thi)VipassīsuttaIn the far past, the Buddha Vipassī reflected on how the world had fallen into suffering, and became awakened by understanding dependent origination.

SN 12.5Sikhì (Thi-khí)SikhīsuttaIn the far past, the Buddha Sikhī reflected on how the world had fallen into suffering, and became awakened by understanding dependent origination.

SN 12.6Vessabhū (Tỳ-xá-phù)VessabhūsuttaIn the far past, the Buddha Vessabhū reflected on how the world had fallen into suffering, and became awakened by understanding dependent origination.

SN 12.7Kakusandha (Câu-lưu-tôn)KakusandhasuttaIn the far past, the Buddha Kakusandha reflected on how the world had fallen into suffering, and became awakened by understanding dependent…

SN 12.8Konāgamana (Câu-na-hàm)KoṇāgamanasuttaIn the far past, the Buddha Koṇāgamana reflected on how the world had fallen into suffering, and became awakened by understanding dependent…

SN 12.9Kassapa (Ca-diếp)KassapasuttaIn the far past, the Buddha Kassapa reflected on how the world had fallen into suffering, and became awakened by understanding dependent origination.

SN 12.10Mahà Sakya Muni Gotama: Ðại Thích-ca-mâu-ni Cù-đàm.GotamasuttaThe current Buddha Gotama, reflecting on how the world had fallen into suffering, became awakened by understanding dependent origination.

SN 12.11Các Loại Ðồ ĂnĀhārasuttaThe Buddha defines the four kinds of “food” or “nutriment”, which include edible food, contact, intention, and consciousness. These are all produced…

SN 12.12Moliya PhaggunaMoḷiyaphaggunasuttaVenerable Moḷiyaphagguna asks who eats the consciousness food. The Buddha says the question is improper, as it assumes a self as agent. Rather, all…

SN 12.13Sa Môn, Bà La MônSamaṇabrāhmaṇasuttaOne who does not understand dependent origination is no true ascetic.

SN 12.14Sa Môn, Bà La MônDutiyasamaṇabrāhmaṇasuttaOne who does not understand dependent origination is no true ascetic.

SN 12.15Kaccàyanagotta: (Ca-chiên-diên Thị)KaccānagottasuttaVenerable Kaccānagotta asks the Buddha about right view, and the Buddha answers that right view arises when one sees the origin and cessation of the…

SN 12.16Vị Thuyết PhápDhammakathikasuttaOne is qualified to be called a “Dhamma speaker” if one teaches for the ending of suffering.

SN 12.17Loã ThểAcelakassapasuttaA naked ascetic named Kassapa approaches the Buddha while he is on alms round and asks whether suffering is created by oneself, by another, by both,…

SN 12.18TimbarukaTimbarukasuttaA wanderer named Timbaruka asks the Buddha whether pleasure and pain are created by oneself, by another, by both, or by chance. Explaining why he…

SN 12.19Bậc Hiền So Sánh Với Kẻ NguBālapaṇḍitasuttaBoth the wise and the foolish have been reborn in this life due to their deeds conditioned by ignorance in past lives. But a fool continues to make…

SN 12.20DuyênPaccayasuttaThe Buddha distinguishes between “dependently originated phenomena”—the twelve factors—and “dependent origination”—the principle of conditionality.…

SN 12.21Mười LựcDasabalasuttaThe Buddha’s teaching rests on his possession of ten powers and four grounds for self-confidence.

SN 12.22Mười LựcDutiyadasabalasuttaThe Buddha’s teaching rests on his possession of ten powers and four grounds for self-confidence. When hearing such an open teaching, a mendicant…

SN 12.23DuyênUpanisasuttaThe ending of defilements comes only when the truth is seen. But seeing the truth comes about due to a vital condition. In this way, twelve factors…

SN 12.24Ngoại ÐạoAññatitthiyasuttaSāriputta is asked by various ascetics as to the origin of suffering. He replies that the Buddha teaches that suffering originates by conditions.…

SN 12.25BhùmijaBhūmijasuttaSāriputta is asked by Venerable Bhūmija as to the origin of pleasure and pain. He replies that the Buddha teaches that pleasure and pain originate by…

SN 12.26Upavāna (Ưu-ba-ma-na)UpavāṇasuttaThe Buddha is asked by Venerable Upavāṇa as to the origin of suffering. He replies that suffering originates by conditions. Moreover, all those who…

SN 12.27DuyênPaccayasuttaDependent origination is framed within the four noble truths.

SN 12.28Vị Tỷ KheoBhikkhusuttaA mendicant who understands dependent origination is a trainee who is accomplished in view.

SN 12.29Sa Môn, Bà La MônSamaṇabrāhmaṇasuttaAn ascetic who understands dependent origination will realize the goal of the ascetic life.

SN 12.30Sa Môn , Bà La Môn (như trên)DutiyasamaṇabrāhmaṇasuttaAn ascetic who understands dependent origination may well escape those conditions.

SN 12.31Sanh: BhūtaBhūtasuttaThe Buddha asks Sāriputta to explain a verse from “The Questions of Ajita” in the Parāyana (Snp 5.2). At first, Sāriputta hesitates, but proceeds…

SN 12.32KaḷāraKaḷārasuttaA mendicant named Kaḷāra the Khattiya informs Sāriputta that the mendicant Moḷiyaphagguna had disrobed. Overinterpreting Sāriputta’s reply, Kaḷāra…

SN 12.33Những Căn Bản Của Trí: ÑāṇavatthuÑāṇavatthusuttaAn analysis of 44 contexts for developing insight with regard to dependent origination. This includes an important distinction between knowledge…

SN 12.34Những Căn Bản Của Trí: DutiyañāṇavatthuDutiyañāṇavatthusuttaAn analysis of 77 contexts for developing insight with regard to dependent origination.

SN 12.35Do Duyên Vô Minh: AvijjāpaccayaAvijjāpaccayasuttaA mendicant asks who possesses old age and death, and the other factors. The Buddha says the question is improper, as it assumes a self as agent.…

SN 12.36Do Duyên Vô MinhDutiyaavijjāpaccayasuttaThe content of this discourse is identical with SN 12.35, except presented as a general teaching by the Buddha, without a questioner.

SN 12.37Không Phải Của ông: NatumhaNatumhasuttaThe body is not yours, but is old kamma, generated by choices in past lives.

SN 12.38Tư Tâm Sở: CetanāCetanāsuttaIntentions or choices are the force that propels consciousness from one life to the next.

SN 12.39Tư Tâm SởDutiyacetanāsuttaIntentions or choices are the force that propels consciousness from one life to the next.

SN 12.40Tư Tâm SởTatiyacetanāsuttaIntentions or choices are the force that propels consciousness from one life to the next.

SN 12.41Năm Hận Thù, Sợ Hãi: PañcabhayaveraPañcaverabhayasuttaA noble disciple who is a layperson has eliminated the fear that comes from breaking precepts, possesses the four factors of stream-entry, and…

SN 12.42Năm Sợ Hãi Hận Thù (2): DutiyapañcabhayaveraDutiyapañcaverabhayasuttaA noble disciple who is a layperson has eliminated the fear that comes from breaking precepts, possesses the four factors of stream-entry, and…

SN 12.43Khổ: DukkhaDukkhasuttaThe origin and ending of suffering are explained in terms of sense experience giving rise to craving.

SN 12.44Thế Giới: LokaLokasuttaThe origin and ending of the world are explained in terms of sense experience giving rise to craving and suffering.

SN 12.45ÑātikaÑātikasuttaWhile on retreat, the Buddha exclaims how the origin and ending of the world are explained in terms of sense experience giving rise to craving and…

SN 12.46Một Vị Bà-la-môn: AññatarabrāhmaṇaAññatarabrāhmaṇasuttaA brahmin asks whether the person who acts is the same or different to the person who receives the result. The Buddha rejects both views as extreme.

SN 12.47JāṇussoṇiJāṇussoṇisuttaThe brahmin Jāṇussoṇi asks the Buddha whether all exists or nothing exists. The Buddha rejects both views as extreme.

SN 12.48Thuận Thế Phái: LokāyatikaLokāyatikasuttaA brahmin cosmologist asks the Buddha whether all exists or nothing exists. The Buddha rejects both views as extreme.

SN 12.49Thánh Ðệ TửAriyasāvakasuttaA noble disciple does not wonder about the links of dependent origination, as they see it for themselves, independent of others.

SN 12.50Thánh Ðệ TửDutiyaariyasāvakasuttaA noble disciple does not wonder about the links of dependent origination, as they see it for themselves, independent of others.

SN 12.51Tư Lường: ParivīmaṁsanaParivīmaṁsanasuttaA mendicant should thoroughly investigate the causes of suffering in accordance with dependent origination. If someone who still has ignorance makes…

SN 12.52Thủ: UpādānaUpādānasuttaCraving increases when you linger on pleasing things that stimulate grasping, illustrated with the simile of a bonfire.

SN 12.53Kiết Sử: SaññojanaSaṁyojanasuttaCraving increases when you linger on pleasing things that stimulate fetters, illustrated with the simile of a lamp.

SN 12.54Kiết SửDutiyasaṁyojanasuttaCraving increases when you linger on pleasing things that stimulate fetters, illustrated with the simile of a lamp.

SN 12.55Cây Lớn: MahārukkhaMahārukkhasuttaCraving increases when you linger on pleasing things that stimulate grasping, illustrated with the simile of a tree.

SN 12.56Cây Lớn: DutiyamahārukkhaDutiyamahārukkhasuttaCraving increases when you linger on pleasing things that stimulate grasping, illustrated with the simile of a tree.

SN 12.57Cây Non: TaruṇarukkhaTaruṇarukkhasuttaCraving increases when you linger on pleasing things that stimulate fetters, illustrated with the simile of a sapling.

SN 12.58Danh Sắc: NāmarūpaNāmarūpasuttaThe mental and physical organism is reborn when you linger on pleasing things that stimulate fetters, illustrated with the simile of a tree.

SN 12.59Thức: ViññāṇaViññāṇasuttaConsciousness is reborn when you linger on pleasing things that stimulate fetters, illustrated with the simile of a tree.

SN 12.60Nhân: NidānaNidānasuttaWhen Ānanda suggests that dependent origination is simple, the Buddha rebukes him. The opening of this is similar to DN 15 Mahānidāna.

SN 12.61Hạng Người Ít Nghe: AssutavantuAssutavāsuttaAn ignorant person might become free of attachment to their body, but not their mind. Still, it would be better to attach to the body, as it is less…

SN 12.62Hạng Người Ít NgheDutiyaassutavāsuttaAn ignorant person might become free of attachment to their body, but not their mind. Still, it would be better to attach to the body, as it is less…

SN 12.63Thịt Ðứa Con: PuttamaṁsūpamaPuttamaṁsasuttaThe Buddha defines the four kinds of “food” or “nutriment”, which include edible food, contact, intention, and consciousness. He illustrates them…

SN 12.64Có Tham: AtthirāgaAtthirāgasuttaThe Buddha defines the four kinds of “food” or “nutriment”, which include edible food, contact, intention, and consciousness, showing how they lead…

SN 12.65Thành Ấp: NagaraNagarasuttaThe Buddha tells the story of how his awakening came about through investigation into dependent origination. He compares it to a man discovering and…

SN 12.66Xúc Chạm, Biết Rõ: SammasaSammasasuttaThe right way to investigate inside oneself is to see how suffering is created by craving and attachment, stimulated by pleasant experiences.

SN 12.67Bó Lau: NaḷakalāpīNaḷakalāpīsuttaVenerables Mahākoṭṭhita and Sāriputta discuss whether the factors of dependent origination are created by oneself, another, both, or by chance.

SN 12.68KosambīKosambisuttaVenerable Saviṭṭha questions Venerable Musīla about his attainments, and concludes he is an arahant. But Venerable Nārada offers an explanation…

SN 12.69Nước Thủy Triều Dâng: UpayantiUpayantisuttaLike rivers flowing to the ocean, the factors of dependent origination lead to suffering.

SN 12.70SusīmaSusimaparibbājakasuttaThe wanderer Susı̄ma fraudulently enters the Sangha so that the wanderers can learn the secret to the Buddha’s fame and success. Hearing that some…

SN 12.71Già, Chết: JarāmaraṇaJarāmaraṇasuttaOne who does not understand aging and death is no true ascetic.

SN 12.72–81JātisuttādidasakaOne who does not understand the various factors of dependent origination is no true ascetic.

SN 12.82Bậc Đạo Sư: SatthuSatthusuttaOne who does not understand the various factors of dependent origination should seek a teacher.

SN 12.83–92Dutiyasatthusuttādidasaka

SN 12.93–213Không Phóng Dật: AppamādaSikkhāsuttādipeyyālaekādasaka

SN 13.1Ðầu Ngón TayNakhasikhāsuttaFor someone who has seen the truth, the suffering eliminated is like the great earth; what remains is like the dirt under a fingernail.

SN 13.2Hồ SenPokkharaṇīsuttaFor someone who has seen the truth, the suffering eliminated is like the water in a massive dam; what remains is like a few drops on a blade of grass.

SN 13.3Nước Sông Hợp DòngSambhejjaudakasuttaFor someone who has seen the truth, the suffering eliminated is like the water at the confluence of great rivers; what remains is like a few drops.

SN 13.4Nước Sông Hợp DòngDutiyasambhejjaudakasuttaFor someone who has seen the truth, the suffering eliminated is like the water at the confluence of great rivers; what remains is like a few drops.

SN 13.5Quả ÐấtPathavīsuttaFor someone who has seen the truth, the suffering eliminated is like the great earth; what remains is like seven balls of clay.

SN 13.6Quả ÐấtDutiyapathavīsuttaFor someone who has seen the truth, the suffering eliminated is like the great earth; what remains is like seven balls of clay.

SN 13.7BiểnSamuddasuttaFor someone who has seen the truth, the suffering eliminated is like the water in the ocean; what remains is like a few drops.

SN 13.8BiểnDutiyasamuddasuttaFor someone who has seen the truth, the suffering eliminated is like the water in the ocean; what remains is like a few drops.

SN 13.9Ví Dụ Với NúiPabbatasuttaFor someone who has seen the truth, the suffering eliminated is like the Himalayas; what remains is like seven bits of gravel.

SN 13.10Ví Dụ NúiDutiyapabbatasuttaFor someone who has seen the truth, the suffering eliminated is like the Himalayas; what remains is like seven bits of gravel.

SN 13.11Ví Dụ NúiTatiyapabbatasuttaFor someone who has seen the truth, the suffering eliminated is like the Sineru, king of mountains; what remains is like seven bits of gravel.

SN 14.1GiớiDhātunānattasuttaThe senses function due to the various different elements of sense experience, namely, the internal sense organ, the external sense stimulus, and…

SN 14.2XúcPhassanānattasuttaThe diverse internal elements of sense experience give rise to diverse contacts.

SN 14.3Và Không Phải Như VậyNophassanānattasuttaIt is not the case that diverse contacts give rise to the diverse elements of sense experience.

SN 14.4ThọVedanānānattasuttaDiverse contacts give rise to diverse feelings.

SN 14.5ThọDutiyavedanānānattasuttaIt is not the case that diverse feelings give rise to diverse contacts.

SN 14.6GiớiBāhiradhātunānattasuttaThe senses function due to the various different external elements of sense experience, namely, the various sense stimuli.

SN 14.7TưởngSaññānānattasuttaThe diverse external elements of sense experience give rise to diverse perceptions, intentions, desires, passions, and quests.

SN 14.8Và Không Phải Như VậyNopariyesanānānattasuttaIt is not the case that diverse perceptions, intentions, desires, passions, and quests give rise to diverse external elements of sense experience.

SN 14.9XúcBāhiraphassanānattasuttaThe diverse external elements of sense experience give rise to diverse perceptions, intentions, desires, passions, quests, and material possessions.

SN 14.10XúcDutiyabāhiraphassanānattasuttaIt is not the case that diverse perceptions, intentions, desires, passions, quests, and material possessions give rise to diverse external elements…

SN 14.11Bảy (Pháp) NàySattadhātusuttaA rare group of seven elements: light, beauty, the four formless states, and the attainment of cessation. Each of these is known due to the negation…

SN 14.12Có NhânSanidānasuttaThoughts of sensuality, ill-will, and cruelty arise due to a series of causes.

SN 14.13Căn Nhà Bằng GạchGiñjakāvasathasuttaWhen unenlightened people have the view that certain people are Buddhas, this is due to ignorance.

SN 14.14Liệt Ý ChíHīnādhimuttikasuttaPeople of poor character associate together, while people of good character associate together.

SN 14.15NghiệpCaṅkamasuttaThe Buddha points out that each of the great disciples has a retinue of students of a similar character. And the monks in Devadatta’s retinue all…

SN 14.16Kinh Với Các Bài Kệ: SagāthāSagāthāsuttaPeople of poor character associate together, while people of good character associate together. Illustrated with similes and verses.

SN 14.17Bất Tín: AssaddhasaṁsandanaAssaddhasaṁsandanasuttaThe faithless and those of other bad qualities associate together, while those of good qualities associate together.

SN 14.18Căn Bản Bất Tín: AssaddhamūlakaAssaddhamūlakasuttaThose of bad qualities associate together, while those of good qualities associate together.

SN 14.19Căn Bản Không Biết Thẹn: AhirikamūlakaAhirikamūlakasuttaThose of bad qualities associate together, while those of good qualities associate together.

SN 14.20Căn Bản Không Biết Sợ: AnottappamūlakaAnottappamūlakasuttaThose of bad qualities associate together, while those of good qualities associate together.

SN 14.21Ít Nghe: AppassutamūlakaAppassutamūlakasuttaThose of bad qualities associate together, while those of good qualities associate together.

SN 14.22Biếng Nhác: KusītamūlakaKusītamūlakasuttaThose of bad qualities associate together, while those of good qualities associate together.

SN 14.23Không Tịch Tịnh: AsamāhitaAsamāhitasuttaThose of bad qualities associate together, while those of good qualities associate together.

SN 14.24Ác Giới: DussīlaDussīlasuttaThose of bad qualities associate together, while those of good qualities associate together.

SN 14.25Năm Học Pháp: PañcasikkhāpadaPañcasikkhāpadasuttaThose of bad qualities associate together, while those of good qualities associate together.

SN 14.26Bảy Nghiệp Ðạo: SattakammapathaSattakammapathasuttaThose of bad qualities associate together, while those of good qualities associate together.

SN 14.27Mười Nghiệp Ðạo: DasakammapathaDasakammapathasuttaThose of bad qualities associate together, while those of good qualities associate together.

SN 14.28Tám Chi: AṭṭhaṅgikaAṭṭhaṅgikasuttaThose of bad qualities associate together, while those of good qualities associate together.

SN 14.29Mười Chi: DasaṅgaDasaṅgasuttaThose of bad qualities associate together, while those of good qualities associate together.

SN 14.30Bốn Giới: CatudhātuCatudhātusuttaThe four material elements of earth, water, heat, and air. Note that “air” is close in meaning to “wind”.

SN 14.31Trước Khi Giác Ngộ: PubbesambodhaPubbesambodhasuttaBefore his awakening the Buddha saw the gratification, the drawback, and the escape in the four material elements.

SN 14.32Ta Ðã Ði: AcariṁAcariṁsuttaThe Buddha set out to discover the gratification, the drawback, and the escape in the four material elements, and found it.

SN 14.33Nếu Không Có Cái Này: NocedaṁNocedaṁsuttaEach of the three aspects of the four material elements performs its own function. Gratification stimulates desire; drawbacks lead to…

SN 14.34Khổ Tướng: DukkhalakkhaṇaEkantadukkhasuttaIf the material elements were solely painful, beings would not get attached. If they were solely pleasurable, it would be impossible to become…

SN 14.35Hoan Hỷ: AbhinandanaAbhinandasuttaWhen you seek pleasure in the material elements, you seek pleasure in suffering.

SN 14.36Sanh Khởi: UppādaUppādasuttaThe arising of the material elements is the arising of suffering.

SN 14.37Sa-môn, Bà-la-môn: SamaṇabrāhmaṇaSamaṇabrāhmaṇasuttaOne who does not understand the four material elements is no true ascetic.

SN 14.38Sa-môn, Bà-la-môn (2): DutiyasamaṇabrāhmaṇaDutiyasamaṇabrāhmaṇasuttaOne who does not understand the four material elements is no true ascetic.

SN 14.39Sa-môn, Bà-la-môn (3): TatiyasamaṇabrāhmaṇaTatiyasamaṇabrāhmaṇasuttaOne who does not understand the four material elements is no true ascetic.

SN 15.1Cỏ Và CủiTiṇakaṭṭhasuttaTransmigration is endless, like the grass and twigs in India.

SN 15.2Quả ÐấtPathavīsuttaTransmigration is endless, like the great earth.

SN 15.3Nước MắtAssusuttaThe tears you have shed in transmigration are greater than the waters in the oceans.

SN 15.4SữaKhīrasuttaThe mother’s milk you have drunk in transmigration is greater than the waters in the oceans.

SN 15.5NúiPabbatasuttaA great mountain would erode before the end of the eon.

SN 15.6Hột CảiSāsapasuttaA city filled with mustard seeds might be emptied before the end of an eon.

SN 15.7Các Ðệ TửSāvakasuttaEven recollecting 100,000 eons per day you’ll never remember the beginning of transmigration.

SN 15.8Sông HằngGaṅgāsuttaThere have been more eons than the sands in the Ganges river.

SN 15.9Cây GậyDaṇḍasuttaLike a stick falling on this side or that, beings are reborn in different realms.

SN 15.10NgườiPuggalasuttaThe bones you’ve left behind in transmigration are greater than a mountain.

SN 15.11Khốn CùngDuggatasuttaWhen you see someone suffer, know that you too have experienced that.

SN 15.12An LạcSukhitasuttaWhen you see someone happy, know that you too have experienced that.

SN 15.13Khoảng Ba MươiTiṁsamattasuttaThe blood you have shed from being slaughtered or beheaded in transmigration is greater than the waters in the oceans.

SN 15.14MẹMātusuttaIt is not easy to find a being who has not been your mother.

SN 15.15ChaPitusuttaIt is not easy to find a being who has not been your father.

SN 15.16AnhBhātusuttaIt is not easy to find a being who has not been your brother.

SN 15.17ChịBhaginisuttaIt is not easy to find a being who has not been your sister.

SN 15.18Con TraiPuttasuttaIt is not easy to find a being who has not been your son.

SN 15.19Con GáiDhītusuttaIt is not easy to find a being who has not been your daughter.

SN 15.20Núi VepullaVepullapabbatasuttaThe Buddha recounts how peoples of the past had different names for the mountains of Rājagaha. Yet now they have all gone.

SN 16.1Tri TúcSantuṭṭhasuttaKassapa is content with robes, alms-food, lodging, and medicines.

SN 16.2Không Biết Sợ: AnottappīAnottappīsuttaSāriputta approaches Kassapa and asks how it is that only someone who is keen and conscientious can realize freedom.

SN 16.3Nguyệt Dụ: CandūpamaCandūpamāsuttaKassapa approaches families like the moon, with humility, keeping his distance, and not getting involved. So when he teaches, it is with pure…

SN 16.4Ði Ðến Các Gia Ðình: KulūpakaKulūpakasuttaSome mendicants approach families in the hope of receiving fine gifts or respect—but not Kassapa.

SN 16.5Trở Về Già: JiṇṇaJiṇṇasuttaThe Buddha points out that Kassapa has grown old, and urges him to give up his ascetic life and stay in a comfortable monastery.

SN 16.6Giáo Giới: OvādaOvādasuttaThe Buddha invites Kassapa to teach the mendicants, but he is reluctant, since certain students of Anuruddha and Ānanda have been competing to see…

SN 16.7Giáo Giới (2): Dutiya-ovādaDutiyaovādasuttaThe Buddha invites Kassapa to teach the mendicants, but he is reluctant, saying that the mendicants have become stubborn and their good qualities are…

SN 16.8Giáo Giới (3): Tatiya-ovādaTatiyaovādasuttaThe Buddha invites Kassapa to teach the mendicants, but he is reluctant, saying that the senior mendicants used to set a good example, but now…

SN 16.9Thiền Và Thắng Trí: JhānābhiññaJhānābhiññasuttaThe Buddha asserts that just as he has full mastery of all the meditation attainments and higher spiritual realizations, so does Kassapa.

SN 16.10Trú Xứ: UpassayaUpassayasuttaWhen Kassapa is persuaded by Ānanda to go with him to teach the nuns, the nun Thullatissā compares him unfavorably to Ānanda, prompting Kassapa to…

SN 16.11Y Áo: CīvaraCīvarasuttaWhen several of Ānanda’s students disrobe, Kassapa admonishes him, calling him “boy”. The nun Thullanandā hears of this and criticizes Kassapa,…

SN 16.12Sau Khi Chết: ParaṁmaraṇaParaṁmaraṇasuttaSāriputta asks Kassapa about whether a Realized One survives death.

SN 16.13Tượng Pháp: SaddhammappatirūpakaSaddhammappatirūpakasuttaKassapa asks the Buddha why there are now more rules but fewer awakened mendicants. The Buddha replies that it is due to the arising of the…

SN 17.1Khổ LụyDāruṇasuttaMaterial possessions, honor, and praise are terrible things, obstructing spiritual progress.

SN 17.2Lưỡi CâuBaḷisasuttaMaterial possessions, honor, and praise are terrible things, which catch you like fish on a hook.

SN 17.3Con RùaKummasuttaMaterial possessions, honor, and praise are terrible things, which hit you like a harpoon hits a careless turtle.

SN 17.4Lông DàiDīghalomikasuttaMaterial possessions, honor, and praise are terrible things, which snare you like a long-haired goat in a briar patch.

SN 17.5Trùng PhẩnMīḷhakasuttaA mendicant who is proud on account of their material possessions, honor, and praise is like a dung beetle proud of their ball of dung.

SN 17.6Sét ÐánhAsanisuttaMaterial possessions, honor, and praise are terrible things, like a lightning strike.

SN 17.7Trúng ÐộcDiddhasuttaMaterial possessions, honor, and praise are terrible things, like a poison dart.

SN 17.8Con Giả CanSiṅgālasuttaA mendicant who is proud on account of their material possessions, honor, and praise is never at peace, like a mangy jackal.

SN 17.9Cuồng PhongVerambhasuttaA mendicant who is proud on account of their material possessions, honor, and praise is never at peace, like a bird in a gale.

SN 17.10Kinh Với Bài KệSagāthakasuttaMaterial possessions, honor, and praise are terrible things, and attachment to them leads to a bad rebirth.

SN 17.11Bình BátSuvaṇṇapātisuttaMaterial possessions, honor, and praise are terrible things, which can corrupt the mind even of a pure mendicant.

SN 17.12Bình BátRūpiyapātisuttaMaterial possessions, honor, and praise are terrible things, which can corrupt the mind even of a pure mendicant.

SN 17.13–20Từ Một Ðồng Tiền Vàng Cho Ðến Người Mỹ Nhân Ðịa PhươngSuvaṇṇanikkhasuttādiaṭṭhakaMaterial possessions, honor, and praise are terrible things, which can corrupt the mind even of a pure mendicant.

SN 17.21Phụ NữMātugāmasuttaMaterial possessions, honor, and praise can be even more tempting than a woman.

SN 17.22Mỹ NhânKalyāṇīsuttaMaterial possessions, honor, and praise can be even more tempting than the finest lady in the land.

SN 17.23Con TraiEkaputtakasuttaA laywoman should wish that if her son remains in the household life, he should be like Citta and Hatthaka. But if he becomes a monk, may material…

SN 17.24Con Gái MộtEkadhītusuttaA laywoman should wish that if her daughter remains in the household life, she should be like Khujjuttarā and Veḷukaṇḍakiyā. But if she becomes a…

SN 17.25Sa Môn, Bà La MônSamaṇabrāhmaṇasuttaSomeone who doesn’t fully understand material possessions, honor, and praise is no true ascetic.

SN 17.26Sa Môn, Bà La MônDutiyasamaṇabrāhmaṇasuttaSomeone who doesn’t fully understand material possessions, honor, and praise is no true ascetic.

SN 17.27Sa Môn, Bà La MônTatiyasamaṇabrāhmaṇasuttaSomeone who doesn’t fully understand material possessions, honor, and praise is no true ascetic.

SN 17.28DaChavisuttaMaterial possessions, honor, and praise cut to the bone.

SN 17.29DâyRajjusuttaMaterial possessions, honor, and praise cut to the bone, like a rope.

SN 17.30Tỷ KheoBhikkhusuttaMaterial possessions, honor, and praise are even a problem for a perfected one, as they interfere with their meditation.

SN 17.31CắtBhindisuttaDevadatta provoked a schism due to material possessions, honor, and praise.

SN 17.32GốcKusalamūlasuttaDevadatta’s wholesome root was cut off due to material possessions, honor, and praise.

SN 17.33Pháp.KusaladhammasuttaDevadatta’s wholesome nature was cut off due to material possessions, honor, and praise.

SN 17.34TrắngSukkadhammasuttaDevadatta’s bright nature was cut off due to material possessions, honor, and praise.

SN 17.35Bỏ ÐiAcirapakkantasuttaMaterial possessions, honor, and praise led to Devadatta’s downfall, like the fruit of a plantain.

SN 17.36XePañcarathasatasuttaPrince Ajātasattu supplied devadatta with 500 carts of offerings, leading to his downfall.

SN 17.37MẹMātusuttaEven someone who would not lie for the sake of their mother would do so when corrupted by material possessions.

SN 17.38–43Cha, Anh, Chị, Con Trai, Con Gái, VợPitusuttādichakkaEven someone who would not lie for the sake of their father and other relatives would do so when corrupted by material possessions.

SN 18.1MắtCakkhusuttaThe Buddha answers Rāhula’s request by teaching on the internal sense organs in light of the three characteristics.

SN 18.2SắcRūpasuttaThe Buddha answers Rāhula’s request by teaching on the external sense objects in light of the three characteristics.

SN 18.3ThứcViññāṇasuttaThe Buddha answers Rāhula’s request by teaching on sense consciousness in light of the three characteristics.

SN 18.4XúcSamphassasuttaThe Buddha answers Rāhula’s request by teaching on sense contact in light of the three characteristics.

SN 18.5ThọVedanāsuttaThe Buddha answers Rāhula’s request by teaching on feelings in light of the three characteristics.

SN 18.6TưởngSaññāsuttaThe Buddha answers Rāhula’s request by teaching on perceptions in light of the three characteristics.

SN 18.7TưSañcetanāsuttaThe Buddha answers Rāhula’s request by teaching on intentions in light of the three characteristics.

SN 18.8ÁiTaṇhāsuttaThe Buddha answers Rāhula’s request by teaching on cravings in light of the three characteristics.

SN 18.9GiớiDhātusuttaThe Buddha answers Rāhula’s request by teaching on the elements in light of the three characteristics.

SN 18.10UẩnKhandhasuttaThe Buddha answers Rāhula’s request by teaching on the five aggregates in light of the three characteristics.

SN 18.11MắtCakkhusuttaThe Buddha teaches Rāhula about the internal sense organs in light of the three characteristics.

SN 18.12–20RūpādisuttanavakaThe Buddha teaches Rāhula about the senses, aggregates, and elements in light of the three characteristics.

SN 18.21Tùy MiênAnusayasuttaRāhula asks how to see so that conceit no longer occurs. The Buddha teaches him to investigate the five aggregates in terms of not-self.

SN 18.22Viễn LyApagatasuttaRāhula asks how to see so conceit no longer occurs and one is peaceful. The Buddha teaches him to investigate the five aggregates in terms of…

SN 19.1Ðống XươngAṭṭhisuttaWhile walking for alms down Vulture’s Peak, Venerable Moggallāna smiled at something invisible. Later, he told the Buddha it was a skeleton flying…

SN 19.2Ðồ Tể Giết Trâu Bò (Gavaghàtako)Pesisutta

SN 19.3Một Miếng Thịt và Kẻ Bắt ChimPiṇḍasutta

SN 19.4Người Giết Dê Bị Lột DaNicchavisutta

SN 19.5Người Giết Heo Với Ðao KiếmAsilomasutta

SN 19.6Người Săn Thú Với Cây LaoSattisutta

SN 19.7Người Tra Tấn Với Mũi Tên.Usulomasutta

SN 19.8Người Ðánh Xe Với Các Cây KimSūcilomasutta

SN 19.9Người Do ThámDutiyasūcilomasutta

SN 19.10Người Phán Quan Tham Nhũng Với Hòn Dái LớnKumbhaṇḍasutta

SN 19.11Kẻ Thông Dâm Bị Chìm Trong HốSasīsakasutta

SN 19.12Tà Ác Là Bà La Môn Ăn PhânGūthakhādasutta

SN 19.13Gian Phụ bị Lột DaNicchavitthisutta

SN 19.14Người Phụ Nữ Xấu Xí Bói ToánMaṅgulitthisutta

SN 19.15Người Ðàn Bà Khô Héo Ðã Rải Than Ðỏ trên Một Người Ðàn BàOkilinīsutta

SN 19.16Kẻ Trộm Cướp Ðứt ÐầuAsīsakasutta

SN 19.17Tỷ KheoPāpabhikkhusutta

SN 19.18Tỷ Kheo NiPāpabhikkhunīsutta

SN 19.19Học NữPāpasikkhamānasutta

SN 19.20Sa DiPāpasāmaṇerasutta

SN 19.21Sa Di NiPāpasāmaṇerīsutta

SN 20.1Chóp MáiKūṭasuttaAs rafters depend on the roof-peak, unwholesome qualities depend on ignorance.

SN 20.2Ðầu Ngón TayNakhasikhasuttaAs the dirt in a fingernail is smaller than the great earth, the beings reborn as humans are few.

SN 20.3Gia ÐìnhKulasuttaAs a family with few men and many women is easily attacked, non-human beings may attack a mendicant without love.

SN 20.4Cái NồiOkkhāsuttaLove is more beneficial than generosity.

SN 20.5Cây Lao (Satti)SattisuttaAs it is not possible to bend back a spear, it is not possible to overthrow a mendicant who has developed love.

SN 20.6Người Bắn CungDhanuggahasuttaOnly a speedster could catch arrows in flight, yet conditioned phenomena perish faster than that.

SN 20.7Cái Chốt TrốngĀṇisuttaAs an ancient drum has disintegrated, so too will the true teachings disappear.

SN 20.8Cỏ RơmKaliṅgarasuttaWarriors who sleep on wooden pillows remain vigilant, and so it is for the spiritual seeker.

SN 20.9VoiNāgasuttaA mendicant who overly associates with the laity is like an elephant calf who tries to copy the great bull elephants.

SN 20.10Con MèoBiḷārasuttaAs a cat may suffer from eating too hastily, so a mendicant may suffer by not restraining senses.

SN 20.11Con Chó Rừng (Giả-can)SiṅgālasuttaA mangy jackal howls in discomfort, but even that would be a good rebirth for some.

SN 20.12Con Giả CanDutiyasiṅgālasuttaAn old jackal howls at dawn, but even they have more gratitude than some.

SN 21.1KolitaKolitasuttaMoggallāna reflects that second absorption is the true noble silence, and the Buddha encourages him to develop it.

SN 21.2Upatissa...UpatissasuttaSāriputta says that not even if the Buddha changed would it cause him sorrow.

SN 21.3Cái GhèGhaṭasuttaSāriputta and Moggallāna come together for a discussion, which touches on the use of psychic powers and energy. The two great monks end up warmly…

SN 21.4Tân Tỷ KheoNavasuttaWhen a certain monk neglects his duties in favor of solitude, other monks complain. The Buddha questions him, and finds that he is awakened.

SN 21.5Thiện SanhSujātasuttaThe Buddha praises Venerable Sujāta as beautiful both inside and out.

SN 21.6BhaddiLakuṇḍakabhaddiyasuttaVenerable Lakuṇṭaka Bhaddiya is a dwarf, considered to be ugly and unsightly. The Buddha warns the monks not to despise him as he had realized full…

SN 21.7VisākhaVisākhasuttaThe Buddha praises Venerable Visākha Pañcāliputta for teaching the Dhamma.

SN 21.8NandaNandasuttaVenerable Nanda wore pretty robes, a fancy bowl, and makeup, so the Buddha encouraged him to embrace simplicity.

SN 21.9TissaTissasuttaVenerable Tissa admonished others but got upset when he was admonished. The Buddha encourages him to let go of his anger.

SN 21.10Tên Trưởng LãoTheranāmakasuttaA monk named “Senior” likes to live alone, but the Buddha questions whether it is the true solitude.

SN 21.11KappinaMahākappinasuttaThe Buddha describes Venerable Mahākappina as thin, fair-skinned, with a big nose—and as awakened.

SN 21.12Thân HữuSahāyakasuttaThe Buddha praises two friends who are students of Venerable Mahākappina.

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