user18930: Well, first of all, I don't consider myself a strict Buddhist, but I want to study Buddhism -- both Theravada and Mahayana -- for educational and spiritual purposes. I am very excited with scientific studies of Buddhist meditation, and I'm sure that the Buddhist teachings have a lot of interesting and helpful things to offer...
I have one small book on the philosophy of Buddhism, there are 19 sutras with the commentaries on each sutra. But the book is a bit wordy due to its specificity, and heavily influenced by the author... The texts (I suppose) are translated well, with the meticulous description for every specific term (like, "Tathagata", or "dukkha" etc.)...
But when I decided instead to start to read the Pali Canon directly, not this compilation, and found out that Pali Canon is huge, even Sutta Pitaka alone seems to be way bigger than the Bible...
And it seems that the sutras are not composed chronologically or from simple to difficult, so I suppose there is no need to read the book in strict order...
So, how do you suggest reading the sutras? In strict order? Randomly? Or, from the 'popular' sutras to the 'unpopular' ones?
Do I even need to read the whole Sutta Pitaka? Do I need to read Abhidhamma Pitaka and if yes, in which order?
And what of Mahayana's important texts?
I'll appreciate all of your recommendations (and don't be afraid to correct my grammar, because English is not my native language).

user-1: Back in the day people recited but a few discourses, there were no schools nor walls of text to choose from; ip there were no Abhidhamma books, no Vinayas and yet people had more attainments, were making better progress.
That time was more favorable. If you could go back in time even to years like 377BC, you would see a lot of Ariya, probably fully attained but no Mahayana texts or Theravadin Abhidhamma books.
So how essential do you think they are?
Abhidhamma is basically a different expression of the same meaning as the Sutta. It's expression is supposedly rightly inferred from the meaning & expression of pali discourses which were memorized. It is agreeable to some and disagreeable to those of other persuasions about Sutta meaning. 
Afaik Theravada school forms around 300BC and their texts aren't done written down until something like a couples of hundred years later.
Mahayana texts are introduced around that time and and are also deemed heretical by some who hold that those early Mahayana texts disagree with pali discourses held as true and agreeable in meaning & expression.
It looks like the monks were inevitably developing personal commentary and ways of doing things all along, explaining things in their own words and according to their understanding. Grouping accotdingly. Therefore it was common to see people who analyzed popular notions and practices within the big schools all along. 
After the 1st century a lot of supposedly correct commentary, polularizations, classifications, lore and whatnot is being written by  more and more people and it has not stopped. 
The quality of expression and meaning was corrupted in the process because it's hard to explain the Dhamma better than Buddha did, it is therefore non understanding of Buddha's expression that directly or indirectly prompts the adding to, complementing, the making of popularizations, simplifying, censoring or otherwise changing the expression and or meaning.
In the Sutta some people grasped the Dhamma after a verse of how Dhamma as it was generally presented by The Buddha and his direct disciples;

"Aggivessana, the Blessed One disciplines his disciples in this way; this part of the Blessed One's instruction is generally presented to his disciples: 'Form is inconstant. Feeling is inconstant. Perception is inconstant. Fabrications are inconstant. Consciousness is inconstant. Form is not-self. Feeling is not-self. Perception is not-self. Fabrications are not-self. Consciousness is not-self. All fabrications are inconstant. All phenomena are not-self.' This, Aggivessana, is the way in which the Blessed One disciplines his disciples; this part of the Blessed One's instruction is generally presented to his disciples."

It can be said that the full penetration of the meaning of this expression is the objective. Some people need more clarification than others and some won't get it even after a lifetime.
Of course in times of the Buddha people became followers not understanding the Dhamma and grew in and into it's understanding. 
So the Buddha also taught the Dhamma in all essential ways including practices conducive to the development of knowledge.
It is generally accepted that the Pali texts are the things Buddha actually said to people he met. 
The main collections of pali discourses are generally accepted as texts from the period of True Dhamma, a period of 500 years proclaimed in the Sutta, a period before the arising of Counterfeit Dhamma.
Imo a great teacher would proclaim the dhamma, so that it clallenges one's views, rouses effort and settles doubt.
Without a teacher one has a lot of text for a teacher, so it is about becoming familiar with what is out there to separate true texts from fake dhamma. 
When one has confidence in a text as being the real deal one can learn and think about it. Eventually one would understand the essentials of the doctrine as it is generally explained. Then one may come to agreement or reject the idea. 
Eventually one would probably fine the true texts and come to agreement with the doctrine, understanding the meaning and expression of true Dhamma.
At that point one can effectively scrutinize the expression in all text, from Abhidhamma to Buddha quotes on the internet. In the Sutta it is explained as the ability to distinguish what is rightly spoken.
Reading the Sutta is like listening in on coversations, trying to understand exactly what is talked about and emulating the training. 
Imo best sorting is according to the theme one is preocupied with, studyin it in dwtail as to the meaning & use of every word in the system of expression found therein. 
As i see it, one will end up reading and refering to some discourses more than others, drawing parallels and rearranging them to extract a cohesive expression of meaning. Some of it you will inevitably memorize and theorize about. 
Many discourses are useful because they are a support for what should be inferred from another discourse. Many discourses are useful because they refute what should not be inferred from another discourse. Many discourses are wordplay in that they beautify the expression, illucidate the meaning and or are inspiring. 
All this one will see in the process. Learning from people on the internet is a different can of worms and i would advice against it lest the texts that are known as true are being recited.
As long as one stays intellectually honest it should work out very well.
In short, a lot of people read a whole lot of fake dhamma.
Here's a thread with some discourses i listed as of particular interest few years ago;
https://dhammawheel.com/viewtopic.php?f=13&t=29180&start=15#p419374

user8157: The Path is threefold, namely, wisdom, morality & concentration. 
For the sake of wisdom, you can read the 1st three sermons of the Buddha: 

SN 56.11, the 1st sermon
SN 22.59, the 2nd sermon
SN SN 35.28, the 3rd sermon
AN 45.8, the Noble Eightfold Path
SN 22.1, about non-attachment to impermanent things.

For the sake of morality, you can read: 

MN 61
SN 55.7
AN 10.211
AN 4.55
DN 31

For the sake of concentration, you can read: 

MN 19
MN 62
MN 118
MN 131
SN 47.20
SN 46.54

For a general overview, you can read: Maha-Mangala Sutta.
The Majjhima Nikaya contains some suttas that are interesting to read, often in story format, such as MN 22, MN 26, MN 37, MN 82, MN 86, MN 87, MN 95, MN 115 (non-story), MN 140 and MN 148 (non-story).
The Dhammapada is easy to read. 
You can read some anthologies, such as: 

Samyutta Nikaya Anthology
Anguttara Nikaya Anthology
In The Buddha's Words by Bhikkhu Bodhi


user-1: Good householder, interested,
The steps, like it was and is taught by the Noble One, Dhamma - A Gradual Training  are for sure the most secure path. Only as soon one step practiced and with good conviction mantled, go to the next if not taking the wiser way and search for a teacher.
Note that this is not given for trade, exchange, stacks and other binder in the world but to escape this wheel)

user43: I have read MN, then SN, then AN - so that's another way to sequence it. Then you can read Questions of King Milinda.  Then Tattvasiddhi Śāstra by Harivarman also known as Satyasiddhi Śāstra, Then Vasubandhu's Abhidharma-kosa. Then the Rice Seedling sutra. Then try Vimalakirti sutra. Then Diamond sutra. Then Heart sutra. Then Nagarjuna's Mulamadhyamikakarika.

user471: The book "In the Buddha's Words" by Bhikkhu Bodhi is an excellent anthology of the suttas. The PDF version can be found here.
I strongly recommend the sutta order from this anthology, and I quote it below. However, the sutta translations below may not all be from Bhikkhu Bodhi. They all come from SuttaCentral, instead of the book.
Also, some of the sutta numbers, especially those of Anguttara Nikaya, may not match the book, but they refer to the same suttas.

The Human Condition


Old Age, Illness and Death - SN 3.3, SN 3.25, AN 3.36
The Tribulations of Unreflective Living - SN 36.6, AN 8.6, SN 22.7
A World in Turmoil - AN 2.37, DN 21, DN 15, AN 3.69
Without Discoverable Beginning - SN 15.1, SN 15.2, SN 15.5, SN 15.8, SN 22.99

The Bringer of Light


One Person - AN 1.170-186
The Buddha's Conception and Birth - MN 123
The Quest for Enlightenment - MN 26, MN 36, SN 12.65
The Decision to Teach - MN 26
The First Discourse - SN 56.11

Approaching the Dhamma


Not a Secret Doctrine - AN 3.131
No Dogmas or Blind Belief - AN 3.65
The Visible Origin and Passing Away of Suffering - SN 42.11
Investigate the Teacher Himself - MN 47
Steps Towards the Realization of Truth - MN 95

The Happiness Visible in this Present Life


Upholding the Dhamma in Society - AN 3.14, DN 31
The Family


Parents and Children - AN 4.63, AN 2.33
Husbands and Wives - AN 4.53, AN 4.55, AN 7.63

Present Welfare, Future Welfare - AN 8.54
Right Livelihood - AN 5.177, AN 4.61, AN 4.62
The Woman of the Home - AN 8.49
The Community - MN 104, MN 93, DN 16, DN 26, DN 5

The Way to a Fortunate Rebirth


The Law of Kamma - AN 4.232, MN 41, MN 135
Merit: The Key to Good Fortune - Iti 22, AN 8.36, AN 4.34
Giving - Iti 26, AN 8.33, AN 4.57, AN 5.148, Iti 107, AN 8.35
Moral Discipline - AN 8.39, AN 8.41
Meditation - Iti 27, MN 99, AN 9.20

Deepening One's Perspective on the World


Four Wonderful Things - AN 4.128
Gratification, Danger and Escape - AN 3.103, AN 3.105
Properly Appraising Objects of Attachment - MN 13
The Pitfalls in Sensual Pleasures - MN 54, MN 75
Life is Short and Fleeting - AN 7.74
Four Summaries of the Dhamma - MN 82
The Danger in Views - AN 1.306-314, Ud 6.4, Iti 49
From the Divine Realms to the Infernal - AN 4.125
Perils of Samsara - SN 15.3, SN 15.13

The Path to Liberation


Why Does One Enter the Path? - MN 63, MN 29, SN 45.41, SN 45.42-47, SN 45.48
Analysis of the Eightfold Path - SN 45.8
Good Friendship - SN 45.2
The Graduated Training - MN 27
The Higher Stages of Training with Similes - MN 39

Mastering the Mind


The Mind is the Key - AN 1.21-30
Developing a Pair of Skills - AN 2.31, AN 4.170, AN 4.94
The Hindrances to Mental Development - SN 46.55
The Refinement of the Mind - AN 3.101
The Removal of Distracting Thoughts - MN 20
The Mind of Loving Kindness - MN 21
The Six Recollections - AN 6.10
The Four Establishments of Mindfulness - MN 10
Mindfulness of Breathing - SN 54.13
The Achievement of Mastery - SN 28.1-9

Shining the Light of Wisdom


Images of Wisdom - AN 4.143, MN 146
The Conditions for Wisdom - AN 8.2
A Discourse on Right View - MN 9
The Domain of Wisdom


By Way of the Five Aggregates - SN 22.56, SN 22.82, SN 22.59, SN 22.45, SN 22.95
By Way of the Six Sense Bases - SN 35.26, SN 35.28, SN 35.147, SN 35.148, SN 35.149, SN 35.85, SN 35.234
By Way of the Elements - SN 14.1, SN 14.37, SN 14.38, SN 14.39, MN 140
By Way of Dependent Origination - SN 12.1, SN 12.20, SN 12.33, SN 12.15, SN 12.38, SN 12.44
By Way of the Four Noble Truths - SN 56.24, SN 56.20, SN 56.31, SN 56.21, SN 56.42, SN 56.32, SN 56.25

The Goal of Wisdom - SN 38.1, SN 43.1-44, Ud 8.1, Ud 8.3, Iti 44, MN 72

The Planes of Realization


The Field of Merit for the World - AN 8.59, SN 48.18, MN 22, MN 73, MN 70
Stream Entry - SN 55.5, SN 25.1, SN 13.1, SN 55.2, SN 55.1
Nonreturning - MN 64, AN 4.169, SN 55.3, SN 46.3
The Arahant - SN 22.89, SN 48.53, MN 22, AN 9.7, AN 9.26, AN 10.90, MN 140, SN 22.76
The Tathagata - SN 22.58, Iti 84, SN 47.12, MN 12, SN 56.38, MN 19, SN 22.78, AN 4.23



18930: <p>Well, first of all, I don't consider myself a strict Buddhist, but I want to study Buddhism -- both Theravada and Mahayana -- for educational and spiritual purposes. I am very excited with scientific studies of Buddhist meditation, and I'm sure that the Buddhist teachings have a lot of interesting and helpful things to offer...</p>

<p>I have one small book on the philosophy of Buddhism, there are 19 sutras with the commentaries on each sutra. But the book is a bit wordy due to its specificity, and heavily influenced by the author... The texts (I suppose) are translated well, with the meticulous description for every specific term (like, "Tathagata", or "dukkha" etc.)...</p>

<p>But when I decided instead to start to read the Pali Canon directly, not this compilation, and found out that Pali Canon is huge, even Sutta Pitaka alone seems to be way bigger than the Bible...
And it seems that the sutras are not composed chronologically or from simple to difficult, so I suppose there is no need to read the book in strict order...</p>

<p>So, how do you suggest reading the sutras? In strict order? Randomly? Or, from the 'popular' sutras to the 'unpopular' ones?</p>

<p>Do I even need to read the whole Sutta Pitaka? Do I need to read Abhidhamma Pitaka and if yes, in which order?</p>

<p>And what of Mahayana's important texts?</p>

<p>I'll appreciate all of your recommendations (and don't be afraid to correct my grammar, because English is not my native language).</p>
 -1: <p>Back in the day people recited but a few discourses, there were no schools nor walls of text to choose from; ip there were no Abhidhamma books, no Vinayas and yet people had more attainments, were making better progress.</p>

<p>That time was more favorable. If you could go back in time even to years like 377BC, you would see a lot of Ariya, probably fully attained but no Mahayana texts or Theravadin Abhidhamma books.</p>

<p>So how essential do you think they are?</p>

<p>Abhidhamma is basically a different expression of the same meaning as the Sutta. It's expression is supposedly rightly inferred from the meaning &amp; expression of pali discourses which were memorized. It is agreeable to some and disagreeable to those of other persuasions about Sutta meaning. </p>

<p>Afaik Theravada school forms around 300BC and their texts aren't done written down until something like a couples of hundred years later.</p>

<p>Mahayana texts are introduced around that time and and are also deemed heretical by some who hold that those early Mahayana texts disagree with pali discourses held as true and agreeable in meaning &amp; expression.</p>

<p>It looks like the monks were inevitably developing personal commentary and ways of doing things all along, explaining things in their own words and according to their understanding. Grouping accotdingly. Therefore it was common to see people who analyzed popular notions and practices within the big schools all along. </p>

<p>After the 1st century a lot of supposedly correct commentary, polularizations, classifications, lore and whatnot is being written by  more and more people and it has not stopped. </p>

<p>The quality of expression and meaning was corrupted in the process because it's hard to explain the Dhamma better than Buddha did, it is therefore non understanding of Buddha's expression that directly or indirectly prompts the adding to, complementing, the making of popularizations, simplifying, censoring or otherwise changing the expression and or meaning.</p>

<p>In the Sutta some people grasped the Dhamma after a verse of how Dhamma as it was generally presented by The Buddha and his direct disciples;</p>

<blockquote>
  <p>"Aggivessana, the Blessed One disciplines his disciples in this way; this part of the Blessed One's instruction is generally presented to his disciples: 'Form is inconstant. Feeling is inconstant. Perception is inconstant. Fabrications are inconstant. Consciousness is inconstant. Form is not-self. Feeling is not-self. Perception is not-self. Fabrications are not-self. Consciousness is not-self. All fabrications are inconstant. All phenomena are not-self.' This, Aggivessana, is the way in which the Blessed One disciplines his disciples; this part of the Blessed One's instruction is generally presented to his disciples."</p>
</blockquote>

<p>It can be said that the full penetration of the meaning of this expression is the objective. Some people need more clarification than others and some won't get it even after a lifetime.</p>

<p>Of course in times of the Buddha people became followers not understanding the Dhamma and grew in and into it's understanding. </p>

<p>So the Buddha also taught the Dhamma in all essential ways including practices conducive to the development of knowledge.</p>

<p>It is generally accepted that the Pali texts are the things Buddha actually said to people he met. </p>

<p>The main collections of pali discourses are generally accepted as texts from the period of True Dhamma, a period of 500 years proclaimed in the Sutta, a period before the arising of Counterfeit Dhamma.</p>

<p>Imo a great teacher would proclaim the dhamma, so that it clallenges one's views, rouses effort and settles doubt.
Without a teacher one has a lot of text for a teacher, so it is about becoming familiar with what is out there to separate true texts from fake dhamma. </p>

<p>When one has confidence in a text as being the real deal one can learn and think about it. Eventually one would understand the essentials of the doctrine as it is generally explained. Then one may come to agreement or reject the idea. </p>

<p>Eventually one would probably fine the true texts and come to agreement with the doctrine, understanding the meaning and expression of true Dhamma.</p>

<p>At that point one can effectively scrutinize the expression in all text, from Abhidhamma to Buddha quotes on the internet. In the Sutta it is explained as the ability to distinguish what is rightly spoken.</p>

<p>Reading the Sutta is like listening in on coversations, trying to understand exactly what is talked about and emulating the training. </p>

<p>Imo best sorting is according to the theme one is preocupied with, studyin it in dwtail as to the meaning &amp; use of every word in the system of expression found therein. </p>

<p>As i see it, one will end up reading and refering to some discourses more than others, drawing parallels and rearranging them to extract a cohesive expression of meaning. Some of it you will inevitably memorize and theorize about. </p>

<p>Many discourses are useful because they are a support for what should be inferred from another discourse. Many discourses are useful because they refute what should not be inferred from another discourse. Many discourses are wordplay in that they beautify the expression, illucidate the meaning and or are inspiring. </p>

<p>All this one will see in the process. Learning from people on the internet is a different can of worms and i would advice against it lest the texts that are known as true are being recited.</p>

<p>As long as one stays intellectually honest it should work out very well.</p>

<p>In short, a lot of people read a whole lot of fake dhamma.</p>

<p>Here's a thread with some discourses i listed as of particular interest few years ago;
<a href="https://dhammawheel.com/viewtopic.php?f=13&amp;t=29180&amp;start=15#p419374" rel="nofollow noreferrer">https://dhammawheel.com/viewtopic.php?f=13&amp;t=29180&amp;start=15#p419374</a></p>
 8157: <p>The Path is threefold, namely, wisdom, morality &amp; concentration. </p>

<p>For the sake of wisdom, you can read the <a href="https://www.accesstoinsight.org/lib/authors/nanamoli/wheel017.html" rel="nofollow noreferrer">1st three sermons</a> of the Buddha: </p>

<ol>
<li><a href="https://suttacentral.net/sn56.11/en/bodhi" rel="nofollow noreferrer">SN 56.11, the 1st sermon</a></li>
<li><a href="https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.059.mend.html" rel="nofollow noreferrer">SN 22.59, the 2nd sermon</a></li>
<li><a href="https://suttacentral.net/sn35.28/en/bodhi" rel="nofollow noreferrer">SN SN 35.28, the 3rd sermon</a></li>
<li><a href="https://www.accesstoinsight.org/tipitaka/sn/sn45/sn45.008.than.html" rel="nofollow noreferrer">AN 45.8, the Noble Eightfold Path</a></li>
<li><a href="https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.001.than.html" rel="nofollow noreferrer">SN 22.1</a>, about non-attachment to impermanent things.</li>
</ol>

<p>For the sake of morality, you can read: </p>

<ol>
<li><a href="https://suttacentral.net/mn61/en/sujato" rel="nofollow noreferrer">MN 61</a></li>
<li><a href="https://suttacentral.net/sn55.7/en/sujato" rel="nofollow noreferrer">SN 55.7</a></li>
<li><a href="https://suttacentral.net/an10.211/en/bodhi" rel="nofollow noreferrer">AN 10.211</a></li>
<li><a href="https://www.accesstoinsight.org/tipitaka/an/an04/an04.055.than.html" rel="nofollow noreferrer">AN 4.55</a></li>
<li><a href="https://www.accesstoinsight.org/tipitaka/dn/dn.31.0.nara.html" rel="nofollow noreferrer">DN 31</a></li>
</ol>

<p>For the sake of concentration, you can read: </p>

<ol>
<li><a href="https://www.accesstoinsight.org/tipitaka/mn/mn.019.than.html" rel="nofollow noreferrer">MN 19</a></li>
<li><a href="https://suttacentral.net/mn62/en/sujato" rel="nofollow noreferrer">MN 62</a></li>
<li><a href="https://www.dhammatalks.net/Books3/Bhikkhu_Buddhadasa_Anapanasati_Mindfulness_with_Breathing.htm#APPENDIX%20E" rel="nofollow noreferrer">MN 118</a></li>
<li><a href="https://suttacentral.net/mn131/en/sujato" rel="nofollow noreferrer">MN 131</a></li>
<li><a href="https://www.accesstoinsight.org/tipitaka/sn/sn47/sn47.020.than.html" rel="nofollow noreferrer">SN 47.20</a></li>
<li><a href="https://suttacentral.net/sn46.54/en/bodhi" rel="nofollow noreferrer">SN 46.54</a></li>
</ol>

<p>For a general overview, you can read: <a href="https://www.accesstoinsight.org/tipitaka/kn/snp/snp.2.04.piya.html" rel="nofollow noreferrer">Maha-Mangala Sutta</a>.</p>

<p>The Majjhima Nikaya contains some suttas that are interesting to read, often in story format, such as MN 22, MN 26, MN 37, MN 82, MN 86, MN 87, MN 95, MN 115 (non-story), MN 140 and MN 148 (non-story).</p>

<p>The <a href="https://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.intro.budd.html" rel="nofollow noreferrer">Dhammapada</a> is easy to read. </p>

<p>You can read some anthologies, such as: </p>

<ol>
<li><a href="http://www.bps.lk/library-search.php?t=01&amp;c=00&amp;s=0&amp;a=samyutta+nikaya&amp;first=0" rel="nofollow noreferrer">Samyutta Nikaya Anthology</a></li>
<li><a href="http://www.bps.lk/library-search.php?t=01&amp;c=00&amp;s=0&amp;a=anguttara+nikaya&amp;first=0" rel="nofollow noreferrer">Anguttara Nikaya Anthology</a></li>
<li><a href="http://promienie.net/images/dharma/books/sutras_in-the-buddha-words.pdf" rel="nofollow noreferrer">In The Buddha's Words by Bhikkhu Bodhi</a></li>
</ol>
 -1: <p>Good householder, interested,
The steps, like it was and is taught by the Noble One, <a href="https://zugangzureinsicht.org/html/ptf/dhamma/index_en.html" rel="nofollow noreferrer">Dhamma - A Gradual Training</a>  are for sure the most secure path. Only as soon one step practiced and with good conviction mantled, go to the next if not taking the wiser way and search for a <a href="http://accesstoinsight.eu/index?id=en/lib/study/into_the_stream#listening" rel="nofollow noreferrer">teacher</a>.</p>

<p><em>Note that this is not given for trade, exchange, stacks and other binder in the world but to escape this wheel)</em></p>
 43: <p>I have read MN, then SN, then AN - so that's another way to sequence it. Then you can read Questions of King Milinda.  Then Tattvasiddhi Śāstra by Harivarman also known as Satyasiddhi Śāstra, Then Vasubandhu's Abhidharma-kosa. Then the Rice Seedling sutra. Then try Vimalakirti sutra. Then Diamond sutra. Then Heart sutra. Then Nagarjuna's Mulamadhyamikakarika.</p>
 471: <p>The book "<a href="https://rads.stackoverflow.com/amzn/click/com/B003XF1LIO" rel="nofollow noreferrer" rel="nofollow noreferrer">In the Buddha's Words</a>" by <a href="https://en.wikipedia.org/wiki/Bhikkhu_Bodhi" rel="nofollow noreferrer">Bhikkhu Bodhi</a> is an excellent anthology of the suttas. The PDF version can be found <a href="http://promienie.net/images/dharma/books/sutras_in-the-buddha-words.pdf" rel="nofollow noreferrer">here</a>.</p>

<p>I strongly recommend the sutta order from this anthology, and I quote it below. However, the sutta translations below may not all be from Bhikkhu Bodhi. They all come from <a href="https://suttacentral.net" rel="nofollow noreferrer">SuttaCentral</a>, instead of the book.</p>

<p>Also, some of the sutta numbers, especially those of Anguttara Nikaya, may not match the book, but they refer to the same suttas.</p>

<ul>
<li>The Human Condition

<ul>
<li>Old Age, Illness and Death - <a href="https://suttacentral.net/sn3.3/en/sujato" rel="nofollow noreferrer">SN 3.3</a>, <a href="https://suttacentral.net/sn3.25/en/sujato" rel="nofollow noreferrer">SN 3.25</a>, <a href="https://suttacentral.net/an3.36/en/bodhi" rel="nofollow noreferrer">AN 3.36</a></li>
<li>The Tribulations of Unreflective Living - <a href="https://suttacentral.net/sn36.6/en/bodhi" rel="nofollow noreferrer">SN 36.6</a>, <a href="https://suttacentral.net/an8.6/en/bodhi" rel="nofollow noreferrer">AN 8.6</a>, <a href="https://suttacentral.net/sn22.7/en/bodhi" rel="nofollow noreferrer">SN 22.7</a></li>
<li>A World in Turmoil - <a href="https://suttacentral.net/an2.32-41/en/sujato" rel="nofollow noreferrer">AN 2.37</a>, <a href="https://suttacentral.net/dn21/en/sujato" rel="nofollow noreferrer">DN 21</a>, <a href="https://suttacentral.net/dn15/en/bodhi" rel="nofollow noreferrer">DN 15</a>, <a href="https://suttacentral.net/an3.69/en/sujato" rel="nofollow noreferrer">AN 3.69</a></li>
<li>Without Discoverable Beginning - <a href="https://suttacentral.net/sn15.1/en/sujato" rel="nofollow noreferrer">SN 15.1</a>, <a href="https://suttacentral.net/sn15.2/en/sujato" rel="nofollow noreferrer">SN 15.2</a>, <a href="https://suttacentral.net/sn15.5/en/sujato" rel="nofollow noreferrer">SN 15.5</a>, <a href="https://suttacentral.net/sn15.8/en/sujato" rel="nofollow noreferrer">SN 15.8</a>, <a href="https://suttacentral.net/sn22.99/en/bodhi" rel="nofollow noreferrer">SN 22.99</a></li>
</ul></li>
<li>The Bringer of Light

<ul>
<li>One Person - <a href="https://suttacentral.net/an1.170-187/en/sujato" rel="nofollow noreferrer">AN 1.170-186</a></li>
<li>The Buddha's Conception and Birth - <a href="https://suttacentral.net/mn123/en/sujato" rel="nofollow noreferrer">MN 123</a></li>
<li>The Quest for Enlightenment - <a href="https://suttacentral.net/mn26/en/bodhi" rel="nofollow noreferrer">MN 26</a>, <a href="https://suttacentral.net/mn36/en/bodhi" rel="nofollow noreferrer">MN 36</a>, <a href="https://suttacentral.net/sn12.65/en/bodhi" rel="nofollow noreferrer">SN 12.65</a></li>
<li>The Decision to Teach - <a href="https://suttacentral.net/mn26/en/bodhi" rel="nofollow noreferrer">MN 26</a></li>
<li>The First Discourse - <a href="https://suttacentral.net/sn56.11/en/bodhi" rel="nofollow noreferrer">SN 56.11</a></li>
</ul></li>
<li>Approaching the Dhamma

<ul>
<li>Not a Secret Doctrine - <a href="https://suttacentral.net/an3.131/en/sujato" rel="nofollow noreferrer">AN 3.131</a></li>
<li>No Dogmas or Blind Belief - <a href="https://suttacentral.net/an3.65/en/sujato" rel="nofollow noreferrer">AN 3.65</a></li>
<li>The Visible Origin and Passing Away of Suffering - <a href="https://suttacentral.net/sn42.11/en/sujato" rel="nofollow noreferrer">SN 42.11</a></li>
<li>Investigate the Teacher Himself - <a href="https://suttacentral.net/mn47/en/bodhi" rel="nofollow noreferrer">MN 47</a></li>
<li>Steps Towards the Realization of Truth - <a href="https://suttacentral.net/mn95/en/bodhi" rel="nofollow noreferrer">MN 95</a></li>
</ul></li>
<li>The Happiness Visible in this Present Life

<ul>
<li>Upholding the Dhamma in Society - <a href="https://suttacentral.net/an3.14/en/bodhi" rel="nofollow noreferrer">AN 3.14</a>, <a href="https://suttacentral.net/dn31/en/sujato" rel="nofollow noreferrer">DN 31</a></li>
<li>The Family

<ul>
<li>Parents and Children - <a href="https://suttacentral.net/an4.63/en/sujato" rel="nofollow noreferrer">AN 4.63</a>, <a href="https://suttacentral.net/an2.32-41/en/sujato#33.1.1" rel="nofollow noreferrer">AN 2.33</a></li>
<li>Husbands and Wives - <a href="https://suttacentral.net/an4.53/en/bodhi" rel="nofollow noreferrer">AN 4.53</a>, <a href="https://suttacentral.net/an4.55/en/bodhi" rel="nofollow noreferrer">AN 4.55</a>, <a href="https://suttacentral.net/an7.63/en/sujato" rel="nofollow noreferrer">AN 7.63</a></li>
</ul></li>
<li>Present Welfare, Future Welfare - <a href="https://suttacentral.net/an8.54/en/sujato" rel="nofollow noreferrer">AN 8.54</a></li>
<li>Right Livelihood - <a href="https://suttacentral.net/an5.177/en/sujato" rel="nofollow noreferrer">AN 5.177</a>, <a href="https://suttacentral.net/an4.61/en/bodhi" rel="nofollow noreferrer">AN 4.61</a>, <a href="https://suttacentral.net/an4.62/en/bodhi" rel="nofollow noreferrer">AN 4.62</a></li>
<li>The Woman of the Home - <a href="https://suttacentral.net/an8.49/en/bodhi" rel="nofollow noreferrer">AN 8.49</a></li>
<li>The Community - <a href="https://suttacentral.net/mn104/en/bodhi" rel="nofollow noreferrer">MN 104</a>, <a href="https://suttacentral.net/mn93/en/sujato" rel="nofollow noreferrer">MN 93</a>, <a href="https://suttacentral.net/dn16/en/sujato" rel="nofollow noreferrer">DN 16</a>, <a href="https://suttacentral.net/dn26/en/sujato" rel="nofollow noreferrer">DN 26</a>, <a href="https://suttacentral.net/dn5/en/sujato" rel="nofollow noreferrer">DN 5</a></li>
</ul></li>
<li>The Way to a Fortunate Rebirth

<ul>
<li>The Law of Kamma - <a href="https://suttacentral.net/an4.232/en/sujato" rel="nofollow noreferrer">AN 4.232</a>, <a href="https://suttacentral.net/mn41/en/bodhi" rel="nofollow noreferrer">MN 41</a>, <a href="https://suttacentral.net/mn135/en/bodhi" rel="nofollow noreferrer">MN 135</a></li>
<li>Merit: The Key to Good Fortune - <a href="https://suttacentral.net/iti22/en/ireland" rel="nofollow noreferrer">Iti 22</a>, <a href="https://suttacentral.net/an8.36/en/bodhi" rel="nofollow noreferrer">AN 8.36</a>, <a href="https://suttacentral.net/an4.34/en/sujato" rel="nofollow noreferrer">AN 4.34</a></li>
<li>Giving - <a href="https://suttacentral.net/iti26/en/ireland" rel="nofollow noreferrer">Iti 26</a>, <a href="https://suttacentral.net/an8.33/en/bodhi" rel="nofollow noreferrer">AN 8.33</a>, <a href="https://suttacentral.net/an4.57/en/bodhi" rel="nofollow noreferrer">AN 4.57</a>, <a href="https://suttacentral.net/an5.148/en/sujato" rel="nofollow noreferrer">AN 5.148</a>, <a href="https://suttacentral.net/iti107/en/ireland" rel="nofollow noreferrer">Iti 107</a>, <a href="https://suttacentral.net/an8.35/en/bodhi" rel="nofollow noreferrer">AN 8.35</a></li>
<li>Moral Discipline - <a href="https://suttacentral.net/an8.39/en/bodhi" rel="nofollow noreferrer">AN 8.39</a>, <a href="https://suttacentral.net/an8.41/en/bodhi" rel="nofollow noreferrer">AN 8.41</a></li>
<li>Meditation - <a href="https://suttacentral.net/iti27/en/ireland" rel="nofollow noreferrer">Iti 27</a>, <a href="https://suttacentral.net/mn99/en/sujato" rel="nofollow noreferrer">MN 99</a>, <a href="https://suttacentral.net/an9.20/en/sujato" rel="nofollow noreferrer">AN 9.20</a></li>
</ul></li>
<li>Deepening One's Perspective on the World

<ul>
<li>Four Wonderful Things - <a href="https://suttacentral.net/an4.128/en/sujato" rel="nofollow noreferrer">AN 4.128</a></li>
<li>Gratification, Danger and Escape - <a href="https://suttacentral.net/an3.103/en/sujato" rel="nofollow noreferrer">AN 3.103</a>, <a href="https://suttacentral.net/an3.105/en/sujato" rel="nofollow noreferrer">AN 3.105</a></li>
<li>Properly Appraising Objects of Attachment - <a href="https://suttacentral.net/mn13/en/bodhi" rel="nofollow noreferrer">MN 13</a></li>
<li>The Pitfalls in Sensual Pleasures - <a href="https://suttacentral.net/mn54/en/bodhi" rel="nofollow noreferrer">MN 54</a>, <a href="https://suttacentral.net/mn75/en/bodhi" rel="nofollow noreferrer">MN 75</a></li>
<li>Life is Short and Fleeting - <a href="https://suttacentral.net/an7.74/en/sujato" rel="nofollow noreferrer">AN 7.74</a></li>
<li>Four Summaries of the Dhamma - <a href="https://suttacentral.net/mn82/en/bodhi" rel="nofollow noreferrer">MN 82</a></li>
<li>The Danger in Views - <a href="https://suttacentral.net/an1.306-315/en/sujato" rel="nofollow noreferrer">AN 1.306-314</a>, <a href="https://suttacentral.net/ud6.4/en/anandajoti" rel="nofollow noreferrer">Ud 6.4</a>, <a href="https://suttacentral.net/iti49/en/ireland" rel="nofollow noreferrer">Iti 49</a></li>
<li>From the Divine Realms to the Infernal - <a href="https://suttacentral.net/an4.125/en/sujato" rel="nofollow noreferrer">AN 4.125</a></li>
<li>Perils of Samsara - <a href="https://suttacentral.net/sn15.3/en/sujato" rel="nofollow noreferrer">SN 15.3</a>, <a href="https://suttacentral.net/sn15.13/en/sujato" rel="nofollow noreferrer">SN 15.13</a></li>
</ul></li>
<li>The Path to Liberation

<ul>
<li>Why Does One Enter the Path? - <a href="https://suttacentral.net/mn63/en/bodhi" rel="nofollow noreferrer">MN 63</a>, <a href="https://suttacentral.net/mn29/en/bodhi" rel="nofollow noreferrer">MN 29</a>, <a href="https://suttacentral.net/sn45.41/en/bodhi" rel="nofollow noreferrer">SN 45.41</a>, <a href="https://suttacentral.net/sn45.42-47/en/bodhi" rel="nofollow noreferrer">SN 45.42-47</a>, <a href="https://suttacentral.net/sn45.48/en/bodhi" rel="nofollow noreferrer">SN 45.48</a></li>
<li>Analysis of the Eightfold Path - <a href="https://suttacentral.net/sn45.8/en/bodhi" rel="nofollow noreferrer">SN 45.8</a></li>
<li>Good Friendship - <a href="https://suttacentral.net/sn45.2/en/bodhi" rel="nofollow noreferrer">SN 45.2</a></li>
<li>The Graduated Training - <a href="https://suttacentral.net/mn27/en/bodhi" rel="nofollow noreferrer">MN 27</a></li>
<li>The Higher Stages of Training with Similes - <a href="https://suttacentral.net/mn39/en/sujato" rel="nofollow noreferrer">MN 39</a></li>
</ul></li>
<li>Mastering the Mind

<ul>
<li>The Mind is the Key - <a href="https://suttacentral.net/an1.21-30/en/sujato" rel="nofollow noreferrer">AN 1.21-30</a></li>
<li>Developing a Pair of Skills - <a href="https://suttacentral.net/an2.21-31/en/sujato#31.1.3" rel="nofollow noreferrer">AN 2.31</a>, <a href="https://suttacentral.net/an4.170/en/sujato" rel="nofollow noreferrer">AN 4.170</a>, <a href="https://suttacentral.net/an4.94/en/sujato" rel="nofollow noreferrer">AN 4.94</a></li>
<li>The Hindrances to Mental Development - <a href="https://suttacentral.net/sn46.55/en/bodhi" rel="nofollow noreferrer">SN 46.55</a></li>
<li>The Refinement of the Mind - <a href="https://suttacentral.net/an3.101/en/sujato" rel="nofollow noreferrer">AN 3.101</a></li>
<li>The Removal of Distracting Thoughts - <a href="https://suttacentral.net/mn20/en/bodhi" rel="nofollow noreferrer">MN 20</a></li>
<li>The Mind of Loving Kindness - <a href="https://suttacentral.net/mn21/en/sujato" rel="nofollow noreferrer">MN 21</a></li>
<li>The Six Recollections - <a href="https://suttacentral.net/an6.10/en/sujato" rel="nofollow noreferrer">AN 6.10</a></li>
<li>The Four Establishments of Mindfulness - <a href="https://suttacentral.net/mn10/en/sujato" rel="nofollow noreferrer">MN 10</a></li>
<li>Mindfulness of Breathing - <a href="https://suttacentral.net/sn54.13/en/sujato" rel="nofollow noreferrer">SN 54.13</a></li>
<li>The Achievement of Mastery - <a href="https://suttacentral.net/sn28" rel="nofollow noreferrer">SN 28.1-9</a></li>
</ul></li>
<li>Shining the Light of Wisdom

<ul>
<li>Images of Wisdom - <a href="https://suttacentral.net/an4.143/en/sujato" rel="nofollow noreferrer">AN 4.143</a>, <a href="https://suttacentral.net/mn146/en/bodhi" rel="nofollow noreferrer">MN 146</a></li>
<li>The Conditions for Wisdom - <a href="https://suttacentral.net/an8.2/en/bodhi" rel="nofollow noreferrer">AN 8.2</a></li>
<li>A Discourse on Right View - <a href="https://suttacentral.net/mn9/en/bodhi" rel="nofollow noreferrer">MN 9</a></li>
<li>The Domain of Wisdom

<ul>
<li>By Way of the Five Aggregates - <a href="https://suttacentral.net/sn22.56/en/bodhi" rel="nofollow noreferrer">SN 22.56</a>, <a href="https://suttacentral.net/sn22.82/en/bodhi" rel="nofollow noreferrer">SN 22.82</a>, <a href="https://suttacentral.net/sn22.59/en/bodhi" rel="nofollow noreferrer">SN 22.59</a>, <a href="https://suttacentral.net/sn22.45/en/bodhi" rel="nofollow noreferrer">SN 22.45</a>, <a href="https://suttacentral.net/sn22.95/en/bodhi" rel="nofollow noreferrer">SN 22.95</a></li>
<li>By Way of the Six Sense Bases - <a href="https://suttacentral.net/sn35.26/en/bodhi" rel="nofollow noreferrer">SN 35.26</a>, <a href="https://suttacentral.net/sn35.28/en/bodhi" rel="nofollow noreferrer">SN 35.28</a>, <a href="https://suttacentral.net/sn35.147/en/sujato" rel="nofollow noreferrer">SN 35.147</a>, <a href="https://suttacentral.net/sn35.148/en/sujato" rel="nofollow noreferrer">SN 35.148</a>, <a href="https://suttacentral.net/sn35.149/en/sujato" rel="nofollow noreferrer">SN 35.149</a>, <a href="https://suttacentral.net/sn35.85/en/bodhi" rel="nofollow noreferrer">SN 35.85</a>, <a href="https://suttacentral.net/sn35.234/en/bodhi" rel="nofollow noreferrer">SN 35.234</a></li>
<li>By Way of the Elements - <a href="https://suttacentral.net/sn14.1/en/sujato" rel="nofollow noreferrer">SN 14.1</a>, <a href="https://suttacentral.net/sn14.37/en/sujato" rel="nofollow noreferrer">SN 14.37</a>, <a href="https://suttacentral.net/sn14.38/en/sujato" rel="nofollow noreferrer">SN 14.38</a>, <a href="https://suttacentral.net/sn14.39/en/sujato" rel="nofollow noreferrer">SN 14.39</a>, <a href="https://suttacentral.net/mn140/en/bodhi" rel="nofollow noreferrer">MN 140</a></li>
<li>By Way of Dependent Origination - <a href="https://suttacentral.net/sn12.1/en/bodhi" rel="nofollow noreferrer">SN 12.1</a>, <a href="https://suttacentral.net/sn12.20/en/bodhi" rel="nofollow noreferrer">SN 12.20</a>, <a href="https://suttacentral.net/sn12.33/en/bodhi" rel="nofollow noreferrer">SN 12.33</a>, <a href="https://suttacentral.net/sn12.15/en/bodhi" rel="nofollow noreferrer">SN 12.15</a>, <a href="https://suttacentral.net/sn12.38/en/bodhi" rel="nofollow noreferrer">SN 12.38</a>, <a href="https://suttacentral.net/sn12.44/en/bodhi" rel="nofollow noreferrer">SN 12.44</a></li>
<li>By Way of the Four Noble Truths - <a href="https://suttacentral.net/sn56.24/en/bodhi" rel="nofollow noreferrer">SN 56.24</a>, <a href="https://suttacentral.net/sn56.20/en/bodhi" rel="nofollow noreferrer">SN 56.20</a>, <a href="https://suttacentral.net/sn56.31/en/bodhi" rel="nofollow noreferrer">SN 56.31</a>, <a href="https://suttacentral.net/sn56.21/en/bodhi" rel="nofollow noreferrer">SN 56.21</a>, <a href="https://suttacentral.net/sn56.42/en/bodhi" rel="nofollow noreferrer">SN 56.42</a>, <a href="https://suttacentral.net/sn56.32/en/bodhi" rel="nofollow noreferrer">SN 56.32</a>, <a href="https://suttacentral.net/sn56.25/en/bodhi" rel="nofollow noreferrer">SN 56.25</a></li>
</ul></li>
<li>The Goal of Wisdom - <a href="https://suttacentral.net/sn38.1/en/sujato" rel="nofollow noreferrer">SN 38.1</a>, <a href="https://suttacentral.net/sn43" rel="nofollow noreferrer">SN 43.1-44</a>, <a href="https://suttacentral.net/ud8.1/en/anandajoti" rel="nofollow noreferrer">Ud 8.1</a>, <a href="https://suttacentral.net/ud8.3/en/anandajoti" rel="nofollow noreferrer">Ud 8.3</a>, <a href="https://suttacentral.net/iti44/en/ireland" rel="nofollow noreferrer">Iti 44</a>, <a href="https://suttacentral.net/mn72/en/sujato" rel="nofollow noreferrer">MN 72</a></li>
</ul></li>
<li>The Planes of Realization

<ul>
<li>The Field of Merit for the World - <a href="https://suttacentral.net/an8.59/en/sujato" rel="nofollow noreferrer">AN 8.59</a>, <a href="https://suttacentral.net/sn48.18/en/sujato" rel="nofollow noreferrer">SN 48.18</a>, <a href="https://suttacentral.net/mn22/en/bodhi" rel="nofollow noreferrer">MN 22</a>, <a href="https://suttacentral.net/mn73/en/sujato" rel="nofollow noreferrer">MN 73</a>, <a href="https://suttacentral.net/mn70/en/bodhi" rel="nofollow noreferrer">MN 70</a></li>
<li>Stream Entry - <a href="https://suttacentral.net/sn55.5/en/sujato" rel="nofollow noreferrer">SN 55.5</a>, <a href="https://suttacentral.net/sn25.1/en/sujato" rel="nofollow noreferrer">SN 25.1</a>, <a href="https://suttacentral.net/sn13.1/en/sujato" rel="nofollow noreferrer">SN 13.1</a>, <a href="https://suttacentral.net/sn55.2/en/sujato" rel="nofollow noreferrer">SN 55.2</a>, <a href="https://suttacentral.net/sn55.1/en/sujato" rel="nofollow noreferrer">SN 55.1</a></li>
<li>Nonreturning - <a href="https://suttacentral.net/mn64/en/bodhi" rel="nofollow noreferrer">MN 64</a>, <a href="https://suttacentral.net/an4.169/en/sujato" rel="nofollow noreferrer">AN 4.169</a>, <a href="https://suttacentral.net/sn55.3/en/sujato" rel="nofollow noreferrer">SN 55.3</a>, <a href="https://suttacentral.net/sn46.3/en/bodhi" rel="nofollow noreferrer">SN 46.3</a></li>
<li>The Arahant - <a href="https://suttacentral.net/sn22.89/en/bodhi" rel="nofollow noreferrer">SN 22.89</a>, <a href="https://suttacentral.net/sn48.53/en/sujato" rel="nofollow noreferrer">SN 48.53</a>, <a href="https://suttacentral.net/mn22/en/bodhi" rel="nofollow noreferrer">MN 22</a>, <a href="https://suttacentral.net/an9.7/en/sujato" rel="nofollow noreferrer">AN 9.7</a>, <a href="https://suttacentral.net/an9.26/en/sujato" rel="nofollow noreferrer">AN 9.26</a>, <a href="https://suttacentral.net/an10.90/en/sujato" rel="nofollow noreferrer">AN 10.90</a>, <a href="https://suttacentral.net/mn140/en/bodhi" rel="nofollow noreferrer">MN 140</a>, <a href="https://suttacentral.net/sn22.76/en/bodhi" rel="nofollow noreferrer">SN 22.76</a></li>
<li>The Tathagata - <a href="https://suttacentral.net/sn22.58/en/bodhi" rel="nofollow noreferrer">SN 22.58</a>, <a href="https://suttacentral.net/iti84/en/ireland" rel="nofollow noreferrer">Iti 84</a>, <a href="https://suttacentral.net/sn47.12/en/bodhi" rel="nofollow noreferrer">SN 47.12</a>, <a href="https://suttacentral.net/mn12/en/bodhi" rel="nofollow noreferrer">MN 12</a>, <a href="https://suttacentral.net/sn56.38/en/bodhi" rel="nofollow noreferrer">SN 56.38</a>, <a href="https://suttacentral.net/mn19/en/bodhi" rel="nofollow noreferrer">MN 19</a>, <a href="https://suttacentral.net/sn22.78/en/bodhi" rel="nofollow noreferrer">SN 22.78</a>, <a href="https://suttacentral.net/an4.23/en/bodhi" rel="nofollow noreferrer">AN 4.23</a></li>
</ul></li>
</ul>
