From Ignorance to Awakening

SN4.23 Godhikasutta: This sutta starts with Godhika meditating diligent, keen, and resolute, experienced temporary freedom of heart. However, he fails 6 times and achieves again on the seventh. Then he thinks on why I should not cut my wrist right here and end my life as for 6 times, I’ve failed in the attempt. Then Māra reading the mind of Godhika, goes and meets the Buddha and explains that your disciple is cutting the wrist and he should not be doing that. However, Godhika would go ahead with slitting his wrist and Māra would try searching for consciousness and then he cannot find it. Then Buddha says that Godhika’s consciousness has got extinguished and seeing that Māra sadly goes away from there.

SN11.12 Sakkanāmasutta: This sutta provides information on different names of Indra or Sakka and why he is called as Sakka. Sakka would mean “careful” and he has been very careful in not doing any “sins”. This is what Sakka stands for:
A person who respects their parents, Mātāpettibharaṁ jantuṁ,
and honors the elders in the family, kule jeṭṭhāpacāyinaṁ;
whose speech is gentle and courteous, Saṇhaṁ sakhilasambhāsaṁ,
and has given up divisiveness; pesuṇeyyappahāyinaṁ.
who’s committed to getting rid of stinginess, Maccheravinaye yuttaṁ,
is truthful, and has mastered anger: saccaṁ kodhābhibhuṁ naraṁ;
the gods of the Thirty-Three Taṁ ve devā tāvatiṁsā,
call them truly a good person. ”āhu sappuriso itī”ti.

SN12.12 Moḷiyaphaggunasutta: This sutta explains the four food (also considered as fuel) that sustains existence of all beings wherein Moliyaphagguna asks Bhagava on “who is” and Buddha clarifies to him on how to question and also what would be the satisfactory answer.
We generally ask like this “who consumes the fuel for consciousness” since there is always a person deep inside in our minds, and Buddha explains and clarifies on what should be asked in this regard under each section.

SN12.15 Kaccānagottasutta: This sutta explains what is proper view which helps in diṭṭhīvisuddhi by establishing sammādiṭṭhī. In this sutta, Buddha explains Kaccānagotta that if one were to see clearly, this world stands on “atthi” and “natthi” which means, it exists and does not exist. But when one sees with wisdom, can notice that the world arises and hence coming to a conclusion that “world does not exist” would not be tenable. At the same time, if someone were to give in to view that world exist in absolute sense, then one can notice the world going away or fading away. The world is for the most part shackled by attraction, grasping, and insisting and hence takes it as “myself” thus giving an absolute existence or absolute non existence. When one gets clarity that it is “dukkha” alone arising and ceasing, then it leads to “sammādiṭṭhī”. When this is understood, one is able to see the Paticcasamutpada and also ceasing of that very cycle thus leading to diṭṭhīvisuddhi.

SN12.2 Vibhaṅgasutta: Buddha teaches on how to understand and comprehend dependent origination and how should one see it all the time . The practice would be to see the conditions which bring this together and then how it goes away which releases the mind of clutches. The next sutta, Paṭipadāsutta explains about practice briefly.

SN12.20 Paccayasutta: This sutta explains in detail about Dependent Origination and things that are dependent upon. They both are not the same. Things that are dependent upon have these qualities:
Jarāmaraṇaṁ, bhikkhave, 
aniccaṁ 
saṅkhataṁ 
paṭiccasamuppannaṁ 
khayadhammaṁ
vayadhammaṁ 
virāgadhammaṁ 
nirodhadhammaṁ

SN12.23 Upanisasutta: Upanisa means “sitting near”. In this case, sitting near a teacher (Buddha) and listening attentively to understand that the ending of defilements comes only when the truth is seen from very near. But seeing the truth comes about due to seeing near the condition required for that to happen. In this way, twelve factors leading to freedom (Vimuttī) are united with the twelve factors leading to pain when not seen keenly. This sutta explains about vital factors starting from 5 aggregates to paticcasamutpada. You may also watch a short discourse here.

SN12.49 Ariyasāvakasutta: In this sutta, Buddha explains on who is an “ariyasāvaka” and how he would understand Paticcasamutpada especially the formula ” imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati” When this exists, that is; due to the arising of this, this arises
Avijjāya sati saṅkhārā honti – When ignorance exists preparations come to be. The same could be applied for other links too. and comes the origin of world. In the same way, “imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati” – When this doesn’t exist, that is not; due to the cessation of this, this ceases. Avijjāya asati saṅkhārā na honti – When ignorance doesn’t exist preparations don’t come to be and hence sees cessation of the world. This is how sammādiṭṭhī gets developed.
A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and ‘one who stands knocking at the door of the deathless’.”

SN12.63 Puttamaṁsasutta: This is a nice sutta which explains how the body comes to be, then how the contact create feelings, how mind makes things up and how consciousness provide with experience. For that, Buddha gives a smilie for each one of them and one needs to contemplate deeper on each onf them to get rid of ragā, dveshā and moha. Let’s listen to a short discourse.

SN12.64 Atthirāgasutta: This sutta lists down conditions which create the suffering and that is relishing and craving for it. As a simile, suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the image of a woman or a man, complete in all its various parts, in the same way, if there is ragā, relishing, and craving for solid food, consciousness becomes established there and grows. Where consciousness is established and grows, name and form are conceived.and then the whole mass of suffering comes to be as in dependent origination. When the ragā is removed through virāga, then the entire dependent origination ceases leading to unbinding which is nibbana.

SN12.65 Nagarasutta: Buddha starts with how he began the spiritual quest to find out about birth, ageing, diseases and death. Then he found the links by himself and hence the paticcasamutpada. For this, he gives a simile where a person walking through thick forest were to happen to unearth an ancient path, an ancient route traveled by humans in the past, an ancient city and an ancient palace complete with parks, groves, lotus ponds, and embankments. Looking at that, the king orders to rebuild the city which they do and becomes prosperous. In the same way, Buddha found this dhamma which was lost or forgotten and were unearthed and could find that all the Buddha’s of the past had created the same for the benefit of humans and Gods to gain liberation.

SN12.70 Susimaparibbājakasutta: In this sutta, one can note that there are many bhikkus become Arahat, but without any psychic powers, but through wisdom. Susima goes to Buddha in order to understand the teachings so that he and his disciples can get food, shelter, clothing and medicines which would have got stopped due to Buddha and disciples popularity. His disciples instigates him to understand the teachings and learn to recite so that their comfort is not lost.
After meeting Buddha, Susima then understands the teachings and confesses his wrong doings and works out sufficiently to reach Arahat. His earlier disciples also join the Sangha henceforth.

SN14.12 Sanidānasutta: In this sutta, Buddha begin by explaining the reason behind sensual, malicious, and cruel thoughts.
The quality of sensuality gives rise to sensual perceptions. Sensual perceptions give rise to sensual thoughts. Sensual thoughts give rise to sensual desires. Sensual desires give rise to sensual passions. Sensual passions give rise to searches for sensual pleasures. An unlearned ordinary person on a search for sensual pleasures behaves badly in three ways: by body, speech, and mind. In the same way, he provides the reason for release too and a very interesting and thought provoking sutta.

SN14.31 Pubbesambodhasutta: In this sutta, Buddha explains that before his awakening, was pondering over what is the pleasure, suffering and escape from pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. In this practice, he found the following:
The pleasure and happiness that arise from the dhatu, this is its gratification.
That the dhatu is impermanent, suffering, and becomes otherwise, this is its drawback
Removing and giving up desire and greed for the dhatu, this is its escape. In the same way, one can use this method for 5 aggregates as well and is covered under Assādasutta which is also very helpful for meditation practice using dhatu.

SN22.22 Bhārasutta: This sutta explains what is called as burden. The 5 aggregates are the burden which binds the being in samsara.

SN22.5 Samādhisutta: This sutta indicates on how to attain samadhi using the 5 aggregates and applying paticcasamutpada. How does one practice it? By contemplating on the origin and ending of form, feeling, perception, choices, and consciousness.

SN22.43 Attadīpasutta: This sutta teaches on how to create an island for oneself by knowing the FIVE aggregates to what it is. Form, feeling, perceptions, preparations and consciousness gets diminished and becomes otherwise. They are conditionally arisen and depart. When one holds on to it, creates condition for birth, ageing and death of these five aggregates. When one does not consider in that way, then he stops this rebirth cycle.

Sorrow, lamentation, pain, sadness, and distress are given up when you understand the anicca of form object —its perishing, fading away, and cessation—and you truly see with right understanding that all form object, whether past or present, is anicca, suffering, and perishable. Rūpassa tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva rūpaṁ etarahi ca sabbaṁ rūpaṁ aniccaṁ dukkhaṁ vipari­ṇ­āma­dhamma­n’­ti­, evametaṁ yathābhūtaṁ sammappaññāya passato ye soka­parideva­dukkha­domanassu­pā­yāsā te pahīyanti.
When these things are given up there’s no anxiety. you live happily. A bhikkhu who lives happily is said to be extinguished in that respect.
Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.

SN22.48 Khandhasutta: Any kind of form, feeling, perception, preparations and consciousness —past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form, feelings, perception, preparations and consciousness

SN22.49 Soṇasutta: In this sutta, Buddha says to Sona that there are ascetics and brahmins who treat form, feelings, perceptions, preparations and consciousness as “I’m superior”, “I’m equal to” and “I’m inferior” by not knowing the nature of “aniccena rūpena dukkhena vipariṇāmadhammena”. But when sees this nature clearly, he would not consider it to be superior, equal and inferior to another or to himself and gets released from grasping it.

SN22.55 Udānasutta: This sutta deals with how a normal person would deal with the 5 aggregates. They would welcome it and enjoy, taking it to be themselves, they are in form, or part of the form. They don’t see it as dukkha which due to feeling of “nicca” instead of “anicca”. Due to that, they regard it to be their own self or belonging to a self or a personality which needs to be guarded. Whereas, the ariya would know that it is anicca, dukkha and anatta due to which he is able to cut five lower fetters and thus escape the womb existence and would come to know for sure about it. Finally, if he has cut off greed, hatred and delusion for form, feeling, perception, preparation and consciousness and knows that if this is not established in consciousness, then he is released completely.

SN22.56 Upādānaparipavattasutta: In this sutta, Buddha explains about how he understood the 5 aggregates and how he was able to proclaim to the world on what he has experienced. He was able to understand the 5 aggregates in 4 ways:
1. All aggregates. as abbhaññāsiṁ
2. All aggregates co-arising as abbhaññāsiṁ
3. All aggregates cessation as abbhaññāsiṁ
4. The Path leading to cessation as abbhaññāsiṁ
abbhaññāsiṁ here means – seeing it from different perspective which is totally penetrative

SN22.57 Sattaṭṭhānasutta: In the lines of previous sutta, this sutta takes 7 cases apart from the four and adds enjoyment, danger and escape too in 3 steps of understanding dhatu, āyatana and paṭiccasamuppāda. It is highly recommended to go through the entire section of Upayavagga

SN22.59 Anattalakkhaṇasutta: Part of Upayavagga explains on what is anatta and how should one understand it to get deeper impact of it. This should be read along with Dhammacakkapavattanasutta

SN22.7 Upādāparitassanāsutta: This sutta discusses about what causes anxiety and what would remove anxiety which is caused by consciousness latching on to all the 5 aggregates and how should one workout to come out of anxiety.

SN22.79 Khajjanīyasutta: Rupa is the one affected by heat / cold / dust etc., which is always itchy in one way or the other. Similar are the feelings, perception etc., The fascinating part is when it comes to consciousness, one can see the awareness of the taste. Thus, consciousness knows everything in terms of each senses.

SN22.83 Ānandasutta: In this sutta, Ananda explains how beneficial it was with Puṇṇa son of Mantāṇī when Ananda had just ordained. He had provided Ananda with this advice the notion “I am” occurs because of grasping, not by not grasping. This grasping happens due to holding onto five aggregates as mine, belongs to me and myself since the senses interacting with each one of these provide such inputs. Ananda explains a simile to prove his point:
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. They’d look because of grasping, not by not grasping. When one correctly see the anicca in it, would get into dispassion and cessation leading to nibbana, then and there.

SN22.95 Pheṇapiṇḍūpamasutta: This sutta is excellent guide for practice. In this, 5 aggregates of Rupa (form), Vedana (feeling), Sañña (perception), Sankhāra (volitional choices), Vinnāna (consciousness) are compared to foam, rain drops, mirage, finding heart wood in plantain stem, and magician respectively.
If one could penetrate, will immediately experience “no personality” or “anatta” apart from truly knowing what is “anicca”

SN22.99 Gaddulabaddhasutta: Samsara or circling around has no knowable beginning. Even the oceans, mountains, and this great earth will perish. But like a dog on a leash running around a post, beings remain attached to the aggregates.and considering as itself.

SN22.100 Dutiyagaddulabaddhasutta: In the lines of the earlier sutta, this sutta explains about how the mind creates the movie which is more realistic than any movie found anywhere. Buddha asks the bhikkhu’s to keep on seeing this movie of the mind without attaching to it since it is like a dog on a leash running around the 5 aggregates by grasping it. For a long time, the mind has been leashed with raga ,dvesha and moha.

SN22.122 Sīlavantasutta: An interesting discussion between Ven.Mahākoṭṭhita and Ven.Sāriputta on “sīlavatā” which means “ethical or moral” and how one should practice. For this, Ven.Sāriputta says that one should treat rūpu­pādā­na­k­khandho­, ved­anupādāna­k­khandho­, saññupādānakkhandho, saṅkhā­r­upādāna­k­khandho­, viññā­ṇ­upādāna­k­khandho as aniccato dukkhato rogato gaṇḍato(boil) sallato aghato (misery) ābādhato(illness) parato (alien) palokato (disintegrating) suññato(empty) anattato (not personal) and conduct with yoniso manasi kātabbā.
When one properly attends to that, would get sotāpattiphalaṁ sacchikareyyā”ti. or Sotapanna fruit
Then he asks, Reverend Sāriputta, what things should a mendicant stream-enterer properly attend to? And, the answer would be to watch it as “anicca, dukkha and anatta“. The same ground is for the other states of sakadāgāmi, anāgāmi and aarahat. To that, Ven.Mahākoṭṭhita asks on what should arahat practice and the answer would be that he should consider the 5 aggregates as “aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.

SN35.93 Dutiyadvayasutta: In this sutta, Buddha talks about duality. Duality of what? SIx senses with respective sense objects wherein consciousness is dependent on these two. Thus, these two are: Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino
Evaṁ kho, bhikkhave, dvayaṁ paṭicca viññāṇaṁ sambhotī”ti.

SN35.120 Sāriputtasaddhivihārikasutta: This sutta is also a good sutta to understand about Indriya’s and how one can stop the senses moving into sense objects and what should be done. This time, it is from Sariputta who explains to his students on how to do it. Following aspect is must to do:
indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ santānessatī’ti ṭhānametaṁ vijjati.
One should verify whether he is able to do this one or not, if that is not the case, put effort to do it as time is short and cannot wait for it to happen.

SN35.121 Rāhulovādasutta: This sutta deals with advice to Rāhula for ending all defilements and get release as soon as possible. He starts asking Rāhula whether eye, ears, nose, tongue, body, sight, sound, taste, touch, smell and thoughts are “nicca” or “anicca“. If something is anicca, can one take it as sukha or dukkha and if it is anicca, dukkha, then can someone take it as “this is mine, this belongs to me, this is myself”
After that he asks whether eye, ear, nose, tongue, body and mind consciousness is nicca or anicca and the answer is anicca. If it is anicca, then would be dukkha, and if it is dukkha, then one cannot take it as “this is mine, this belongs to me, this is myself”
Anything included in feeling, perception, choices, and consciousness that arises conditioned by eye, ear, nose, tongue, body and mind contact: is that nicca or anicca? Answer is anicca and hence would be dukkha. Thus, one cannot take it to be “this is mine, this belongs to me, this is myself”
When one truly sees it in this way, he becomes disillusioned by each of these 6 senses:
cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṁ cakkhu­samphassa­paccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati. Same would be for the other 5 senses

SN35.145 Bāhirānattahetusutta: This short and concise sutta explains on what is “anatta“. When one could watch closely, the sights come and go on their own without anyone taking grasp of it. If one were to look at it, then it is treated as seen, but when one does not watch it, it arises and passes away. Due to that, one cannot grasp it to be “owner” of it and hence “anatta“. Also, the causes and conditions that enabled the sight, sound, taste etc., to appear cannot be treated as “atta”. When one truly discerns it, gets to experience nibbana instantaneously.

SN35.23 Sabbasutta: Question comes, what is ALL. In the mulapariyayasutta of Majjima Nikaya, there is a mention of Sabba or ALL, but without knowing what is ALL, it would be difficult to comprehend it and use it as part of meditation,. ALL would mean Cakkhuñceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā carasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca
Thus, all senses with their respective sense objects would be ALL and there would be no other way to describe it by anyone.

SN35.114 Paṭhamamārapāsasutta: Buddha starts this sutta by informing that cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā and same with other five senses. (likable, desirable, agreeable, pleasant, predominantly sensual, and arousing) If one were to delight, welcome and attached, this is called as “snare of marā“. If one were not to delight, welcome and attach to it, then he has escaped the snare of marā

SN35.117 Kāmaguṇasutta: Buddha in this sutta explains that before awakening, my mind might often stray towards the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished—or to those in the present, or little in the future. Then he thought that, in my own way I should practice diligence, mindfulness, and protecting the mind regarding the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished. And so, one should understand that dimension where the eye, ears, nose, tongue, body and mind ceases and perception of sights, sounds, taste, touch, smell and thoughts fades away. In this case, it is about cessation of six sense fields

SN35.235 Ādittapariyāyasutta: Buddha expounds on burning of 6 senses which takes a person to animal or hell realm when it strikes with various objects of senses when it grasps. And so he says that it would be better off to mutilate with red hot iron rather than getting burned all the time with these objects.
Because if you die at a time when your consciousness is still tied to gratification in the features or details, it’s possible you’ll go to one of two destinations: animal or hell realm.
If one does not want to mutilate each one of these senses, then he does this:
each one of the senses with respective objects along with consciousness, and contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also impermanent.
Seeing this, a learned noble disciple grows disillusioned with the with the above And they become disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by each sense contact. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed forever.

SN35.238 Āsīvisopamasutta: This sutta takes poisonous snakes as simile to drive home the point on how one should contemplate dhatus, five aggregates, greed, six internal senses, six external senses, a large deluge, near and far shore. The simile is explained by Buddha as follows:
1. Four lethal snakes are –pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā.
2. Five deadly enemies are – ūpu­pādā­na­k­khandhas­sa, ved­anupādāna­k­khandhas­sa, saññu­pādā­na­k­khandhas­sa, saṅkhā­r­upādāna­k­khandhas­sa, viññā­ṇ­upādāna­k­khandhas­sa.
3. Sixth killer – nandīrāgassetaṁ
4. Empty village means – ajjhattikānaṁ āyatanānaṁ
If an astute, competent, clever person investigates this in relation to the eye, ears, nose, tongue, body and mind it appears vacant, hollow, and empty.
5. Bandits who raid villages – channetaṁ bāhirānaṁ āyatanānaṁ
All senses are stuck by agreeable and disagreeable objects
6. Large deluge – kāmoghassa, bhavoghassa, diṭṭhoghassa, avijjoghassa
7. The near shore that’s dubious and perilous – sakkāyassetaṁ
8. The far shore, a sanctuary free of peril – nibbānassetaṁ
9. Raft – sammādiṭṭhi …pe… sammāsamādhi.
10. Paddling with hands and feet – vīriyārambhassetaṁ
11. Crossed over, gone beyond, the brahmin stands on the shore – arahato etaṁ adhivacana.

SN35.244 Dukkhadhammasutta: Buddha starts this sutta by saying like this – Bhikkhu’s, when a mendicant truly understands the origin and ending of all things that entail suffering that they’ve seen sensual pleasures in such a way that they have no underlying tendency for desire, affection, infatuation, and passion for sensual pleasures.And they’ve awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of desire and aversion don’t overwhelm them.
This sutta explains on how should one conduct when following dhamma with regards to the sensual pleasures which frequent the person all the time, pulling here and there.
1. Knowing the origin and end of all things (this is rupa, this is rupa beginning and this is rupa ending.
2. Seeing pit of glowing flames with regards to all sensual pleasures
3. Considering the world which looks pleasant and nice as a place of thorns
4. Not allowing the 6 senses to interact with objects as they are interacting with thorns.

SN35.246 Vīṇopamasutta: In this sutta, Buddha gives simile on how one should restrain their senses and ensure that they don’t go out whether one is watchful or not. Also, he gives another simile of Veena instrument when melodious sound is heard and when looked deeper, there is nothing but many things working out together giving an impression of beautiful Veena music. In the same way, one should investigate the body and let go of attachment to the person and body

SN35.247 Chappāṇakopamasutta: This sutta gives a simile of SIX kind of animals referring to six senses, where a normal worldling or a bhikkhu who has not understood the teachings would like pleasant feelings from senses, dislike painful feelings from senses and due to that they don’t know there is freedom from this ‘holding on’ which is such a burden, “dukkha”. Supposing a person would catch six animals with diverse territories and feeding ground and tie with strong rope and tie them to a pillar. Then those animals would run towards their own territory and feeding ground not realising that they have been put into place by strong rope and hence get exhausted by running around, In the same way, bhikkhu being mindful would put anchor to these senses and when they cannot go behind sense objects for grazing, they get exhausted and submit to the owner without much fight.

SN35.248 Yavakalāpisutta: In this simile of barley where this barley pile has been put on road where due to constant going on that and hitting it, barley comes out as grain and can be used in future. In the same way, an untaught worldling gets attached with all the 6 senses on the sense objects where it hits him all the time either with pleasant or unpleasant giving a new existence equivalent to the barley grain. Buddha also explains about how the Gods and Demons fought war where Gods were able to defeat the Demons and brought Vepacitti the king of demons to justice. Then Vepacitti thought that Gods are righteous and demons are not. At the very moment, his chains got removed and was enjoying the sensual pleasures of the heavenly realm. But when he started to think that demons are right and Gods are wrong, then he started to encounter the pain of being bound from limbs and neck.

SN35.65 Paṭhamasamiddhimārapañhāsutta: In this sutta, Samiddhi asks Buddha who and what is Mara? Buddha replies as follows:
Samiddhi, where there is the eye, sights, eye consciousness, and phenomena to be known by eye consciousness, there is Māra or what is known as Māra. The same will other senses too and when senses go behind the sense objects, they are in the vicinity of Māra as death is happening between the senses and objects all the time. When one withdraws the senses from sense objects, he has cut off the bonds of Māra.

SN36.19 Pañcakaṅgasutta: This sutta starts with discussion on different kind of feelings between Pañcakaṅga and Udāyī wherein, Pañcakaṅga says that Buddha talks about TWO feelings wherein the neutral feeling is peaceful and subtle with pleasure inside it and Udāyī says that there are THREE feelings. Anandā hears the argument and then approaches Buddha for a solution. Buddha then says that what Pañcakaṅga is saying is right and so is Udāyī as he himself has explained feelings in different ways taking it to 108 feelings. After that, he gives exposition of sensual pleasure and how the pleasure is got from senses, how the pleasure is got from 1st, 2nd, 3rd, 4th, infinite space, infinite consciousness, nothingness, neither perception and non perception and with ending of all perceptions of feelings which has the pleasure in it.

SN36.21 Sīvakasutta: In this sutta, Buddha addresses the general feeling from ascetics and brahmins of other faith say that “Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds” and he asks Buddha on his opinion on it. For this, Buddha explains that there are feelings associated with vāta, pitta, semha, sannipātikā (meeting together), utupariṇāma, visamaparihāra (carelessness), opakkamikā (past deeds), kammavipāka (result of past deeds) can be verified and in that way, if someone were to get this view that everything is deed related, then it would go beyond personal experience and hence wrong to say.

SN36.22 Aṭṭhasatasutta: This sutta gives complete exposition of 108 feelings and in that most important is 18 kinds of mental preoccupation which then becomes 36 wherein eighteen are for lay and eighteen are for bhikku’s. When taken as past, present and future, becomes 108 feelings which is experienced in a life. One needs to deep dive into these past, present and future feelings which keeps the mind captivated all the time.

SN36.31 Nirāmisasutta: Buddha explains three kinds of:
joy – with objectification, without objectification and even more excellent one.
pleasure – with objectification, without objectification and even more excellent one.
equanimity – with objectification, without objectification and even more excellent one.
release – with objectification, without objectification and even more excellent one.

SN36.5 Daṭṭhabbasutta: This sutta explains about what needs to be seen and experienced as regards to feelings. One should regard Pleasant feeling should be seen as suffering. Painful feeling should be seen as a dart. Neutral feeling should be seen as anicca. If one were to practice this correctly in every situation all the time, then he would be released in full without residue.

SN36.6 Sallasutta: In this sutta, Buddha distinguishes between a puggala and an ariya-puggala who experience three kind of feelings and how different they are. A normal worldling would cry, lament and grief when stuck with painful feelings, where they face body and mental where in the person hit by first arrow only to be hit by second arrow. When hit by painful feeling, they try to resist it and when hit by pleasant feeling, they enjoy it and are unaware of neutral feelings and stay indifferent to it.
Whereas, a noble disciple experiences only physical feelings and not mental and do not seek sensual pleasures to come out painful pleasure feelings.

SN41.5 Paṭhamakāmabhūsutta: A beautiful sutta like a gatha which can be memorised and recited till the mind becomes free of taints while one investigates deeply. This sutta can take a person to arahat phala samapatti and Citta the householder is able to explain to Venerable Kāmabhū who is an established bhikkhu. The riddle is so insightful and one needs to understand what is ‘laṅgī‘ which is an iron bar (simile for ignorance) that holds the person from coming out. Throwing that bar (removing ignorance) is going to liberate which is “ne-laṅgī”.
Also, the householder Citta is an accomplished person to the level of Anagami / Arahat. This also shows that one can be a householder and yet reach the highest sublime state for Cittavagga in Saṁyutta Nikaya and is an interesting read for sure to see how one can develop even being a householder.

SN44.9 Kutūhalasālāsutta: Vaccagotta meets Buddha and says that the teachers of other sect like Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, Ajita Kesakambala are able to proclaim when their disciples pass away, the destination reached while Gotama does not say anything for those who has reached the perfect sanctuary or supreme liberation. Rather, he declares that they have cut off craving, untied the fetters, and by rightly comprehending conceit have made an end of suffering and hence have doubt and uncertainty about it. While agreeing to this uncertainty and perplexity, Buddha then gives simile of a torch or lamp which keeps on burning as long as fuel remains,. If there is no fuel and the flame were to go away, one cannot say where it went, but rather it is extinguished due to lack of fuel and same is the case with a person reaching the highest potential.

SN44.10 Ānandasutta: An interesting sutta where Vacchagotta goes to Buddha with these questions:
1. kiṁ nu kho, bho gotama, atthattā”ti?
2. Kiṁ pana, bho gotama, natthattā”ti?
Buddha does not answer to these two questions eventhough pressed by Vacchagotta for the second time. Seeing that the Buddha does not answer, he goes away. After Vacchagotta has gone, Anānda asks on why he did not respond to Vaccha. This is an important sutta to understand “atthi” and “natthi” which a person keeps on rotating between

SN45.8 Vibhaṅgasutta: The central theme of this sutta is to deepen experience of ariyō aṭṭhaṅgiko maggo by knowing what it is and penetrating it with through deep samādhi and vipāsanna. It would be good if one were to replace “right view” etc., with “proper view” as it makes a deep impact during meditative attainments when one reaches “Samādhi”

SN46.52 Pariyāyasutta: During one of the discourse, some ascetic of other sect informs certain bhikkhus that their teacher also teach them five hindrances and the seven awakening factors and they are trained to teach the same. If all are teaching the same thing, then what is the difference between us and Gotama Buddha? After meal is over, these bhikkhus come over to the Buddha and explains him what happened. After that, Buddha gives a detailed analytical exposition which is beyond the scope of other sects and informs them to reply back by knowing it.

When ascetics and brahmins ask this way, inform them that our teacher explains the 5 hindrances as 10 types and 7 awakening factors as 14 types. When they hear this, they would be out of their words and cannot argue nor debate. In this sutta, one has to go very deep into ajjhattaṁ and bahiddhā in order to see what Buddha is trying to say here.

SN46.54 Mettāsahagatasutta: This sutta provides difference between other sects as regards to removal of hindrances and achieving Brahma state of existence by establishing four Brahma Vihara and Buddha dhamma. Then Buddha explains that when you meet followers of other sect, ask this question – But reverends, how is the citta release by love, compassion, appreciative joy and equanimity developed? What is its destination, apex, fruit, and end?

SN47.20 Janapadakalyāṇīsutta: This sutta uses the simile of Janapadakalyāṇī which means “lady who would entertain village folks”. Buddha then says that when that lady is there, you are asked to carry a bowl filled with oil to the brim in-between large crowd which has gathered there and Janapadakalyāṇī. If any oil gets spilled, the head is chopped off then and there. The simile is explained in this way:
Janapadakalyāṇī with large crowd is the term used for distraction from outside.
Oil bowl represents mindfulness of body or kayagatasati which means being observant of mind getting lodged into greed, hated and delusion
Chopping of head represents death which can come anytime.

SN51.15 Uṇṇābhabrāhmaṇasutta: Uṇṇābha the brahmin went up to Venerable Ānanda and asks the question about why one should ordain under Buddha. For that Anandā informs that the purpose of leading the spiritual life under the Buddha, brahmin, is to give up desire. Then the conversation continues with question on how to do it and Anandā states that one would start with interest in samadhi and achieving that. Furthermore, he puts effort in samadhi and his citta would start residing in samādhi and finally ready for inquiry in samādhi to remove the chanda which is interest. Hearing to this Uṇṇābha says that this path seems to be unachievable since you are expecting interest for samadhi to remove the interest itself which is circular in nature.
For this, Anandā gives a simile of having interest to visit a garden and once reached there, you would not have any further interest in that as it fades away. With all the four factors mentioned above required for a walk, Uṇṇābha understands the deeper meaning of interest.

SN55.2 Brahmacariyogadhasutta: In this sutta, Buddha explains on how and when someone is a Stream Entry or Sotapanna and can find out for oneself. One should have experiential faith Buddha, Dhamma and Sangha plus able to setup silā which helps in establishing samādhi.

SN55.4 Nandiyasakkasutta: An interesting sutta which explains what is required for Sotapanna and goes into complete detail on how should one verify and where he is failing in the effort, which means negligence. One of the key indicator is that he can get into samādhi quickly and that means he is Sotāpanna and going beyond that.

SN55.5 Dutiyasāriputtasutta: In this sutta, Buddha asks question to Sāriputta
What is a factor of stream-entry?”
Sir, the factors of stream-entry are associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching.
Sappurisasaṁsevo hi, bhante, sotāpattiyaṅgaṁ, saddhammassavanaṁ sotāpattiyaṅgaṁ, yonisomanasikāro sotāpattiyaṅgaṁ, dhammā­nu­dhamma­p­paṭipatti sotāpattiyaṅgan”ti.
What is the stream?
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhī”ti.
Sāriputta, they speak of ‘a stream-enterer’ What is a stream-enterer?
Sir, anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan.
Good, good, Sāriputta! Sādhu sādhu, sāriputta

SN55.55 Sotāpattiphalasutta: This short sutta explains on how does a person gets into Sotāpattiphala. A person is said to have got into Sotāpattiphala when he has these FOUR aspects are met. Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammā­nu­dhamma­p­paṭipatti
FOUR things are required to get to Sotapanna stage
1. Associating with insight individuals (Sappurisasaṁsevo) – Associate with a person who is well versed in dhamma. Test – It should make you feel at ‘peace’ and lighter after speaking to them.
2. Hearing the true teaching (saddhammassavanaṁ) – The teachings should be undiluted and undistorted. – Test – You will have ‘wow or aha’ moments.
3. Wise attention (yonisomanasikāro) – Dhamma will help you for wise reflection and attention. If it is distorted or corrupted, ‘peace’ is not felt.
4. Practice of the Dhamma in accordance with the Dhamma (dhammā­nu­dhamma­p­paṭipatti­) – Reading the sutta’s and then it will “flash with insights” which makes dhamma strong in your mind which helps in removing immoral tendencies and hindrances.

SN55.8 Paṭhamagiñjakāvasathasutta: This sutta explains on mirror teachings which means that one would come to know of his or her state as Sotapanna, Sakadagami, Anagami and Arahat. This so especially on Sotapanna where there is experiential faith in Buddha, Dhamma and Sangha along with morality maintained enough to get into samādhi. If that is happening to this person, then he can proclaim as follows:
I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.
now taking this one, we can go further:
If the possessive attitude is fading away, the sensual lust is reduced and hatredness for not getting it diminishes, means Sakadagami
If the sensual lust no matter how enticing it is (any product, any object, any feeling, any perception, any animal, any female body, anything that can be possessed like ghost possessing) is not there and is able to see it as skeleton (when human) else as just dhatu all the time, then the hatredness or agitation or irritation or anger or frustration etc., would not be there. Without these two, the world of senses comes to an end as there is nothing to get from there. If that is happening right now, then you are an Anāgami for sure.
Test: when I see a female form and know that she is a female and then gets interested in scanning the body in one way or another, not with an intent to enjoy her, but still see her, then I’m not an Anāgami.
When I see or hear or taste or touch or smell or touch anything and not able to get dhatu experience in it, then I’m still not an Anāgami as there is hindrance in “yathabhuta naana” or seeing things as they are instead of possessed like ghost. another way of doing it:
Stand in front of the mirror. If mind latches to this form, then not an Anāgami, if not possessing it, then certainly a Sakadagami, if possessing it, then a Sotapanna.