Suttas word by word

This page lists the suttas in which each Pali word has its own info·bubble.

Abhijāna Sutta (SN 22.24)
Two conditions (doubled as four with synonyms) for the destruction of suffering: full understanding and abandoning. One should remain aware not to focus on only one of these two.
Abhinanda Sutta (SN 35.20)
There is no escape for whoever delights in sense objects.
Accharāsaṅghāta Peyyāla (AN 1.53-55)
Practicing goodwill makes one worthy of gifts.
Adantāgutta Sutta (SN 35.94)
Here is one of those advises which are so easy to understand with the intellect, yet so difficult to understand at deeper levels because our wrong views constantly interfere in the process. Therefore we need to get it repeated often, even though that may seem boring to some.
Ajjhattānattahetu Sutta (SN 35.142)
How investigating the causes for the arising of the sense organs, in which the characteristic of nonself may be easier to understand, allows a transfer of this understanding to their case.
Akammaniya Vagga (AN 1.21-30)
The mind can be our worst enemy or our best friend.
Ānāpānassati Sutta (MN 118)
The famous sutta about the practice of ānāpānassati, and how it leads to the practice of the four satipaṭṭhānas and subsquently to the fulfillment of the seven bojjhaṅgas.
Anattalakkhana Sutta (SN 22.59)
In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.
Aṅga Sutta (SN 55.50)
The four sotāpattiyaṅgas (factors for stream-entry).
Āṇi Sutta (SN 20.7)
A very important thing is reminded to us by the Buddha: for our own benefit as well as for the benfit of the generations yet to come, we must give most importance to his own actual words, and not so much to whoever else pretends nowadays or has pretended in the past to be a proper (Dhamma) teacher.
Aniccanibbānasappāya Sutta (SN 35.147)
Here are hardcore vipassanā instructions dealing with the perception of impermanence for advanced meditators who are looking forward to attaining Nibbāna.
Avijjāpahāna Sutta (SN 35.53)
A very simple discourse, yet very deep, on what to know and see to abandon ignorance and produce knowledge.
Bahuvedanīya Sutta (MN 59) {excerpt}
In this short excerpt, the Buddha defines the five kāmaguṇās and makes an important comparison with another type of pleasure.
Dhammacakkappavattana Sutta (SN 56.11)
This is certainly the most famous sutta in the Pali litterature. The Buddha expounds the four ariya-saccas for the first time.
Dhammānupassī Sutta (AN 6.118)
It is worth having repeated the message given in this sutta: six habits without abandoning which it is not possible to practice the satipaṭṭhānas properly. Quite some cleaning may be advisable here.
Gītassara Sutta (AN 5.209)
This sutta has been largely overlooked by the various buddhist traditions: the Buddha explains why he does not allow the bhikkhus to perform any melodic chanting.
Indriyabhāvanā Sutta (MN 152)
This sutta offers three approaches to the practice of sense restraint, that contain additional instructions complementing the Indriyesu Guttadvāratā formulae.
Kālāmā Sutta (AN 3.66)
See Kesamutti Sutta.
Kammapatha Sutta (AN 3.164)
It is demonstrated here that the view according to which there is nothing wrong in being non-vegetarian is erroneous.
Kasiṇa Sutta (AN 10.25)
This is the standard description of the practice on the ten kasiṇas.
Kesamutti [aka Kālāmā] Sutta (AN 3.66)
In this famous sutta, the Buddha reminds us to ultimately trust only our own direct experience of the reality, not what is declared by others, even if they happen to be our 'revered teacher'.
Khajjanīya Sutta (SN 22.79) {excerpt}
This sutta provides a succinct definition of the five khandhas.
Kusala Sutta (SN 46.32)
All that is advantageous unite in one thing.
Kusala Suttas (AN 1.56-73)
What produces and what eliminates wholesome and unwholesome mental states.
Mahānāma Sutta (AN 8.25) {excerpt}
Mahānāma asks the Buddha to define what is a lay follower and in what respect a lay follower is expected to be virtuous.
Mahāparinibbāna Sutta (DN 16) {excerpts}
This sutta gathers various instructions the Buddha gave for the sake of his followers after his passing away, which makes it be a very important set of instructions for us nowadays.
Mahāsatipaṭṭhāna Sutta (DN 22)
This sutta is widely considered as a fundamental reference for meditation practice.
Mahāvedalla Sutta (MN 43) {excerpt}
Sāriputta answers various interesting questions asked by āyasmā Mahākoṭṭhika, and in this excerpt, he explains that Vedanā, Saññā and Viññāṇa are not clearly delineated but deeply interwoven.
Migajāla Sutta Sutta (SN 35.64) {excerpt}
Some neophytes (and we may often count ourselves among them) sometimes want to believe that it is possible to delight in sensual pleasures without giving rise to attachment nor suffering. The Buddha teaches Migajāla that this is downright impossible.
Nanda Sutta (AN 8.9) {excerpt}
The Buddha describes how Nanda, though being prey to fierce sense desire, practices throroughly in accordance to his instructions. This sutta contains a definition of satisampajañña.
Nandikkhaya Sutta (SN 22.51)
How to operate the destruction of delight.
Nirāmisa Sutta (SN 36.31) {excerpt}
We can understand here that pīti, though being often listed as a bojjhaṅga, can also sometimes be akusala. This passage also includes a definition of the five kāmaguṇā.
Nīvaraṇa Sutta (AN 9.64)
How to remove the five hindrances.
Nīvaraṇappahāna Vagga (AN 1.11-20)
The five dhammas that nourish most efficiently the five hindrances, and the five most effective ways to dispell them.
Padhāna Sutta (AN 4.13)
In this sutta, the Buddha gives a definition of the sammappadhānas.
Padīpopama Sutta (SN 54.8)
Here the Buddha explains ānāpānassati and recommands it for various purposes: from abandoning gross impurities, through developing all the eight jhānas.
Pamādavihārī Sutta (SN 35.97)
What makes the difference between one who lives with negligence and one who lives with vigilance.
Pamādādi Vagga (AN 1.81-97)
The Buddha repetedly warns us against heedlessness.
Paṭisallāna Sutta (SN 56.2)
The Buddha exhorts the bhikkhus to practice paṭisallāna, for it leads to understanding the four noble truths in their true nature.
Phassamūlaka Sutta (SN 36.10)
The three types of feelings are rooted in three types of contacts.
Pubbesambodha Sutta (SN 35.13)
The Buddha defines what he means by allure, drawback and emancipation in the case of the internal sense spheres, and then declares that his awakening was nothing more nor less than understanding them.
Ruṇṇa Sutta (AN 3.108)
Here the Buddha explains what is singing and dancing in the discipline of the noble ones, and then gives his instrunction regarding laughing and smiling.
Rūpādi Vagga (AN 1.1-10)
There are five types of sense objects that overpower the mind of (most) human beings more than any others.
Rūpārāma Sutta (SN 35.137)
The Buddha explains for us once more, in yet another way, the cause and the cessation of suffering. It takes place right in the middle of what we keep doing all day and all night.
Sabbupādānapariññā Sutta (SN 35.60)
The Buddha, while expounding the complete understanding of all attachment, gives a deep and yet very clear explanation: contact arises on the basis of three phenomena.
Sakkapañhā Sutta Sutta (SN 35.118)
The Buddha gives a rather simple answer to Sakka's question: what is the reason why some people attain the final goal while others don't?
Samādhi Sutta (SN 56.1)
The Buddha exhorts the bhikkhus to practice samādhi, for it leads to understanding the four noble truths in their true nature.
Samādhi Sutta (SN 22.5)
The Buddha exhorts his followers to develop concentration so that they can practice insight into the arising and passing away of the five aggregates, after which he defines what he means by arising and passing away of the aggregates, in terms of dependent origination.
Samādhibhāvanā Sutta (AN 4.41)
The four types of concentration that the Buddha commends. It is quite obvious here that no clear distinction is made between samādhi and paññā.
Saṅkhitta Sutta (AN 8.53)
The Buddha gives here to his former nurse eight criteria to discriminate whether a given statement belongs to his teaching or not, which may happen to be handy nowadays.
Sati Sutta (SN 47.35)
In this sutta, the Buddha reminds the bhikkhus to be satos and sampajānos, and then defines these two terms.
Satthusāsana Sutta (AN 7.83)
Here is a very concise sevenfold instruction to discriminate what is the Teaching of the Buddha from what is not.
Sikkhādubbalya Sutta (AN 9.63)
What to do if one is not yet perfect in the five precepts.
Sikkhattaya Sutta (AN 3.90)
The Buddha defines the three trainings, i.e. adhisīlasikkhā, adhicittasikkhā and adhipaññāsikkhā.
Sikkhattaya Sutta (AN 3.91)
Here the Buddha gives an alternate definition of adhipaññāsikkhā.
Siṃsapāvana Sutta (SN 56.31)
The famous sutta where the Buddha states that he has no interest in baroque teachings which are not immediately connected with attaining the goal.
Upādāparitassanā Sutta (SN 22.8)
The arising and cessation of suffering takes place in the five aggregates.
Vibhaṅga Sutta (SN 12.2)
A detailed explanation of paṭicca samuppāda, with a definition of each of the twelve links.
Vibhaṅga Sutta (SN 45.8)
Here the Buddha defines precisely each factor of the eightfold noble path.
Vibhaṅga Sutta (SN 47.40)
The satipaṭṭhānas taught in short.
Vijjābhāgiya Sutta (AN 2.32)
Here the Buddha relates Samatha with rāga and cetovimutti, and Vipassanā with avijjā and paññāvimutti.
Vipallāsa Sutta (AN 4.49)
In this sutta, the Buddha describes the fourfold distortion of saññā, citta and diṭṭhi.
Vitthata Sutta (AN 5.14)
Here are defined the five balas.

Bodhi leaf