| Sutta No. |
Pali Title |
English Title |
| Description |
| DN 1 |
Brahmajāla Sutta[3] |
The All - embracing Net of views [3] |
| Mainly concerned with 62 types of wrong view. |
| DN 2 |
Sāmaññaphala Sutta[4] |
The Fruits of the Contemplative Life |
| King Ajātasattu of Magadha asks the Buddha about the benefits in this life of being a samana ("recluse" or "renunciant"); the Buddha's reply is in terms of becoming an Arhat. |
| DN 3 |
Ambaṭṭha Sutta[5] |
With Ambaṭṭha |
| Ambattha the Brahmin is sent by his teacher to find whether the Buddha possesses the 32 bodily marks, but on arrival he is rude to the Buddha on grounds of descent (caste); the Buddha responds that he is actually higher born than Ambattha by social convention, but that he himself considers those fulfilled in conduct and wisdom as higher. |
| DN 4 |
Soṇadaṇḍanta Sutta[6] |
With Soṇadaṇḍa |
| The Buddha asks Sonadanda the Brahmin what are the qualities that make a Brahmin; Sonadanda gives five, but the Buddha asks if any can be omitted and argues him down to two: morality and wisdom. |
| DN 5 |
Kūṭadanta Sutta[7] |
With Kūṭadanta |
| Kutadanta the Brahmin asks the Buddha how to perform a sacrifice; the Buddha replies by telling of one of his past lives, as chaplain to a king, where they performed a sacrifice which consisted of making offerings, with no animals killed. |
| DN 6 |
Mahāli Sutta[8] |
With Mahāli |
| In reply to a question as to why a certain monk sees divine sights but does not hear divine sounds, the Buddha explains that it is because of the way he has directed his meditation. |
| DN 7 |
Jāliya Sutta |
With Jāliya |
| Asked by two Brahmins whether the soul and the body are the same or different, the Buddha describes the path to wisdom, and asks whether one who has fulfilled it would bother with such questions. |
| DN 8 |
Kassapa Sīhanāda Sutta
(alt:Maha Sīhanāda or Sīhanāda Sutta) |
The Lion’s Roar to Kassapa |
| The word sihanada literally means 'lion's roar': this discourse is concerned with asceticism. |
| DN 9 |
Poṭṭhapāda Sutta[9] |
About Potthapada |
| Asked about the cause of the arising of saññā, usually translated as perception, the Buddha says it is through training; he explains the path as above up to the jhanas and the arising of their perceptions, and then continues with the first three formless attainments; the sutta then moves on to other topics, the self and the unanswered questions. |
| DN 10 |
Subha Sutta[10] |
With Subha |
| Ananda describes the path taught by the Buddha. |
| DN 11 |
Kevaṭṭa Sutta[11]
alt: Kevaḍḍha Sutta |
To Kevatta |
| Kevaddha asks the Buddha why he does not gain disciples by working miracles; the Buddha explains that people would simply dismiss this as magic and that the real miracle is the training of his followers. |
| DN 12 |
Lohicca Sutta[12] |
To Lohicca |
| On good and bad teachers. |
| DN 13 |
Tevijja Sutta |
Experts in the Three Vedas |
| Asked about the path to union with Brahma, the Buddha explains it in terms of the Buddhist path, but ending with the four brahmaviharas; the abbreviated way the text is written out makes it unclear how much of the path comes before this; Richard Gombrich has argued that the Buddha was meaning union with Brahma as synonymous with nirvana.[13] |
| DN 14 |
Mahāpadāna Sutta |
The Great Discourse on Traces Left Behind |
| Tells the story of a past Buddha up to shortly after his enlightenment; the story is similar to that of Gautama Buddha. |
| DN 15 |
Mahanidāna Sutta[14] |
The Great Causes Discourse |
| On dependent origination. |
| DN 16 |
Mahaparinibbāna Sutta[15] |
The Last Days of the Buddha |
| Story of the last few months of the Buddha's life, his death and funeral, and the distribution of his relics. |
| DN 17 |
Mahasudassana Sutta |
King Mahāsudassana |
| Story of one of the Buddha's past lives as a king. The description of his palace has close verbal similarities to that of the Pure Land, and Rupert Gethin has suggested this as a precursor.[16] |
| DN 18 |
Janavasabha Sutta |
With Janavasabha |
| King Bimbisara of Magadha, reborn as the god Janavasabha, tells the Buddha that his teaching has resulted in increased numbers of people being reborn as gods. |
| DN 19 |
Maha-Govinda Sutta |
The Great Steward |
| Story of a past life of the Buddha. |
| DN 20 |
Mahasamaya Sutta[17] |
The Great Meeting |
| Long versified list of gods coming to honour the Buddha. |
| DN 21 |
Sakkapañha Sutta[18] |
Sakka's Questions |
| The Buddha answers questions from Sakka, ruler of the gods (a Buddhist version of Indra). |
| DN 22 |
Mahāsatipaṭṭhāna Sutta[19] |
The Great Discourse on the Foundations of Mindfulness |
| The basis for one of the Burmese vipassana meditation traditions; many people have it read or recited to them on their deathbeds.[20] |
| DN 23 |
Pāyāsi Sutta
alt: Payasi Rājañña Sutta |
With Pāyāsi |
| Dialogue between the skeptical Prince Payasi and a monk. |
| DN 24 |
Pāṭika Sutta
alt:Pāthika Sutta |
About Pāṭikaputta |
| A monk has left the order because he says the Buddha does not work miracles; most of the sutta is taken up with accounts of miracles the Buddha has worked. |
| DN 25 |
Udumbarika Sihanada Sutta
alt: Udumbarika Sutta |
The Lion’s Roar at the Monastery of Lady Udumbarikā |
| Another discourse on asceticism. |
| DN 26 |
Cakkavatti Sihanada Sutta[21] |
The Wheel-turning Emperor |
| Story of humanity's decline from a golden age in the past, with a prophecy of its eventual return. |
| DN 27 |
Aggañña Sutta |
What Came First |
| Another story of humanity's decline. |
| DN 28 |
Sampasādaniya Sutta |
Inspiring Confidence |
| Sariputta praises the Buddha. |
| DN 29 |
Pāsādika Sutta[22] |
The Inspiring Discourse |
| The Buddha's response to the news of the death of his rival, the founder of Jainism. |
| DN 30 |
Lakkhaṇa Sutta |
The Marks of a Great Man |
| Explains the actions of the Buddha in his previous lives leading to his 32 bodily marks; thus it describes practices of a bodhisattva (perhaps the earliest such description). |
| DN 31 |
Sigalovada Sutta
alt:Singala Sutta, Singalaka Sutta or Sigala Sutta |
To Sigala/The Layperson's Code of Discipline |
| Traditionally regarded as the lay vinaya. |
| DN 32 |
Āṭānāṭiya Sutta |
The Discourse on Atanatiya |
| Gods give the Buddha a poem for his followers, male and female, monastic and lay, to recite for protection from evil spirits; it sets up a mandala or circle of protection and a version of this sutta is classified as a tantra in Tibet and Japan.[23] |
| DN 33 |
Saṅgāti Sutta[24] |
The Discourse for Reciting Together |
| L. S. Cousins has tentatively suggested[25] that this was the first sutta created as a literary text, at the Second Council, his theory being that sutta was originally a pattern of teaching rather than a body of literature; it is taught by Sariputta at the Buddha's request, and gives lists arranged numerically from ones to tens (cf. Anguttara Nikaya); a version of this belonging to another school was used as the basis for one of the books of their Abhidharma Pitaka. |
| DN 34 |
Dasuttara Sutta[26] |
Up to Ten or Progressing by Tens |
| Similar to the preceding sutta but with a fixed format; there are ten categories, and each number has one list in each; this material is also used in the Patisambhidamagga. |
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