{
    "schema": "prokopton42-public-passage-v1",
    "id": "buddha.samyutta_nikaya",
    "canonical_url": "https://prokopton42.com/en/works/buddha/samyutta-nikaya/reference-sn4-1/",
    "language": "en",
    "title": "Saṃyutta Nikāya: Connected Discourses",
    "author": "Siddhartha Gautama / Buddha",
    "date": "oral strata, late 5th to 3rd centuries BCE; later Pali organization",
    "summary": "The Saṃyutta Nikāya groups discourses connected by a theme, figure, or setting. Aggregates, the senses, dependent arising, awakening, and encounters with deities recur in concise series that vary a single question.",
    "learning": "Read variations on a recurring motif, connect dependent arising with analysis of experience, and use thematic organization to refine the meaning of key terms.",
    "long_summary": "Arrangement in connected groups lets a concept be observed through several formulations. Very short exchanges stand beside technical expositions; repetitions alter an example, list, or interlocutor to reveal the exact conditions of an error and its cessation.\n\nThis networked organization differs from linear progression. It invites reading across a cluster to understand a term’s range, especially when causality, impermanence, or not-self is applied to different aspects of experience.",
    "historical_context": "The corpus manifests do not yet establish the precise place and circumstances of composition. The images below document the author’s world or the text’s transmission. They do not claim to show the exact scene of writing.",
    "material_world_label": "Northern India, 5th-4th centuries BCE",
    "material_world": {
        "technology": "Iron tools, pottery, carpentry, weaving, and water works support towns, villages, and trade routes.",
        "science": "Calendars, calculation, observation of the sky, grammar, and debates on nature circulate in scholarly and religious settings that remain chiefly oral.",
        "medicine": "Plants, diets, massage, cautery, and surgical procedures form traditions of care without germ theory.",
        "transport": "Walking, chariots, ox carts, horses, and river craft connect kingdoms, markets, and itinerant communities.",
        "agriculture": "Rice, millet, barley, pulses, livestock, and irrigation feed dense regions through largely manual labour.",
        "communication": "Oral teaching, recitation, messengers, and early regional uses of writing carry doctrines and decisions.",
        "clothing": "Women and men wear draped cotton or wool cloth, belts, shawls, and ornaments whose form varies by region and status."
    },
    "material_world_scenes": [
        {
            "asset": "/assets/library/world-context/ancient-india/world-01.webp",
            "title": "Technology, science, and care",
            "description": "Iron tools, pottery, carpentry, weaving, and water works support towns, villages, and trade routes. Calendars, calculation, observation of the sky, grammar, and debates on nature circulate in scholarly and religious settings that remain chiefly oral. Plants, diets, massage, cautery, and surgical procedures form traditions of care without germ theory."
        },
        {
            "asset": "/assets/library/world-context/ancient-india/world-02.webp",
            "title": "Travel and communication",
            "description": "Walking, chariots, ox carts, horses, and river craft connect kingdoms, markets, and itinerant communities. Oral teaching, recitation, messengers, and early regional uses of writing carry doctrines and decisions."
        },
        {
            "asset": "/assets/library/world-context/ancient-india/world-03.webp",
            "title": "Farming and food",
            "description": "Rice, millet, barley, pulses, livestock, and irrigation feed dense regions through largely manual labour."
        },
        {
            "asset": "/assets/library/world-context/ancient-india/world-04.webp",
            "title": "Clothing, women and men",
            "description": "Women and men wear draped cotton or wool cloth, belts, shawls, and ornaments whose form varies by region and status."
        }
    ],
    "intellectual_tradition": {
        "id": "buddhism",
        "label": "Buddhism"
    },
    "period": {
        "id": "ancient",
        "label": "Antiquity"
    },
    "languages": [
        "en",
        "fr",
        "pli"
    ],
    "manifestations": [
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/buddha/sn/representations/en.ndjson",
            "language": "en",
            "records": 1819,
            "role": "published_canonical_carrier",
            "sha256": "24ae9e2ca601500b1ed2790e1473f92cf258bfc2737dfbf6033b756b9f5b17cc",
            "source_id": "bilara-en"
        },
        {
            "coverage": "available_published_subset",
            "file": "data/corpus/normalized/buddha/sn/representations/fr.ndjson",
            "language": "fr",
            "records": 123,
            "role": "published_canonical_carrier",
            "sha256": "091680d3d6dec90125aa4bc1b8007237327cdf6e4254982ffca8fb77d1cfca24",
            "source_id": "bilara-fr"
        },
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/buddha/sn/representations/pli.ndjson",
            "language": "pli",
            "records": 1819,
            "role": "published_canonical_carrier",
            "sha256": "2fea5e6767187a0491d05b9a8a4709011b1da781497953ba4bb5ed79689d7c65",
            "source_id": "bilara-pli"
        },
        {
            "coverage": "fills_missing_source_attested_coverage",
            "file": "data/corpus/normalized/buddha/sn/representations/ai-generated/fr-gpt-5-6-sol-corpus-passage-translation-v1.ndjson",
            "generated_on": "2026-09-11",
            "language": "fr",
            "model": "gpt-5.6-sol",
            "official_status": "non_official",
            "prompt_version": "corpus-passage-translation-v1",
            "provider": "codex_subscription",
            "records": 1696,
            "role": "ai_generated_translation_non_official",
            "sha256": "dfb7e1bf599233288bae8cfc057dd0014cb1b937429b949bdf2536de1a066f5e",
            "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1",
            "translation_type": "ai_generated_translation"
        }
    ],
    "concepts": [
        {
            "id": "care_of_soul",
            "label": "Care of the soul"
        },
        {
            "id": "craving",
            "label": "Craving"
        },
        {
            "id": "death",
            "label": "Death"
        },
        {
            "id": "dependent_arising",
            "label": "Dependent arising"
        },
        {
            "id": "dukkha",
            "label": "Dukkha"
        },
        {
            "id": "ether_field",
            "label": "Ether and field"
        },
        {
            "id": "family",
            "label": "Family"
        },
        {
            "id": "freedom",
            "label": "Freedom"
        },
        {
            "id": "holiness",
            "label": "Holiness"
        },
        {
            "id": "honestum_and_utility",
            "label": "Moral rightness and utility"
        },
        {
            "id": "impermanence",
            "label": "Impermanence"
        },
        {
            "id": "messiah",
            "label": "Messiah"
        },
        {
            "id": "nirvana",
            "label": "Nibbana"
        },
        {
            "id": "noble_eightfold_path",
            "label": "Noble eightfold path"
        },
        {
            "id": "not_self",
            "label": "Not-self"
        },
        {
            "id": "philosophical_training",
            "label": "Philosophical training"
        },
        {
            "id": "suffering",
            "label": "Suffering"
        },
        {
            "id": "time",
            "label": "Time"
        },
        {
            "id": "wisdom",
            "label": "Wisdom"
        }
    ],
    "source_work_ids": [
        "buddha.samyutta_nikaya"
    ],
    "passages": 1819,
    "word_count": 370517,
    "word_counts_by_language": {
        "en": 370517,
        "fr": 56204,
        "pli": 274717
    },
    "editorial_status": "gpt_5_6_semantic_draft_v1",
    "structure": {
        "citation_scheme": "suttacentral-text-id-v1",
        "kind": "native",
        "levels": [
            {
                "key": "text_uid",
                "label_fr": "Texte canonique",
                "label_en": "Canonical text"
            }
        ],
        "leaf_fr": "Texte",
        "leaf_en": "Text"
    },
    "canonical_passage_id": "passage:buddha.samyutta_nikaya:sn4.1",
    "canonical_ref": "sn4.1",
    "canonical_parent_ref": null,
    "canonical_parent_id": null,
    "representations": [
        {
            "language": "en",
            "text": "Linked Discourses 4.1\n1. Lifespan\nMortification\nSo I have heard.\nAt one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.\nThen as he was in private retreat this thought came to his mind,\n“I am truly freed from that grueling work!\nThank goodness I’m freed from that pointless grueling work.\nThank goodness I’m freed and have attained awakening.”\nAnd then Māra the Wicked, knowing the Buddha’s train of thought, went up to him and addressed him in verse:\n“You’ve left the practice of mortification\nby which sons of men purify themselves.\nYou’re impure, but think yourself pure;\nyou’ve strayed from the path of purity.”\nThen the Buddha, knowing that this was Māra the Wicked, replied to him in verse:\n“I realized that it’s pointless;\nall that endless mortification\nis as futile\nas oars and rudder on dry land.\nEthics, immersion, and wisdom:\nby developing this path to awakening\nI attained ultimate purity.\nYou’re beaten, terminator!”\nThen Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.",
            "translator": "Bhikkhu Sujato",
            "source_id": "bilara-en-bhikkhu-sujato",
            "translation_type": "published_translation"
        },
        {
            "language": "pli",
            "text": "Saṁyutta Nikāya 4.1\n1. Paṭhamavagga\nTapokammasutta\nEvaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.\nAtha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:\n“mutto vatamhi tāya dukkarakārikāya.\nSādhu mutto vatamhi tāya anatthasaṁhitāya dukkarakārikāya.\nSādhu vatamhi mutto bodhiṁ samajjhagan”ti.\nAtha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:\n“Tapokammā apakkamma,\nyena sujjhanti māṇavā;\nAsuddho maññasi suddho,\nsuddhimaggā aparaddho”ti.\nAtha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi:\n“Anatthasaṁhitaṁ ñatvā,\nyaṁ kiñci amaraṁ tapaṁ;\nSabbaṁ natthāvahaṁ hoti,\nphiyārittaṁva dhammani.\nSīlaṁ samādhi paññañca,\nMaggaṁ bodhāya bhāvayaṁ;\nPattosmi paramaṁ suddhiṁ,\nNihato tvamasi antakā”ti.\nAtha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti, dukkhī dummano tatthevantaradhāyīti.",
            "source_id": "bilara-pli-mahāsaṅgīti-tipiṭaka-buddhavasse-2500",
            "translation_type": "root_edition"
        },
        {
            "language": "fr",
            "text": "Discours reliés 4.1\n1. Durée de la vie\nMortification\nAinsi ai-je entendu.\nÀ une époque, peu après son éveil, le Bouddha séjournait à Uruvelā, au pied du banian du chevrier, sur la rive de la rivière Nerañjarā.\nAlors, tandis qu’il était retiré dans la solitude, cette pensée lui vint :\n« Je suis véritablement libéré de ce travail accablant !\nHeureusement que je suis libéré de ce travail accablant et vain.\nHeureusement que je suis libre et que j’ai atteint l’éveil. »\nAlors Māra le Mauvais, connaissant le cours des pensées du Bouddha, s’approcha de lui et s’adressa à lui en vers :\n« Tu as abandonné la pratique de la mortification\npar laquelle les fils des hommes se purifient.\nTu es impur, mais tu te crois pur ;\ntu t’es écarté du chemin de la pureté. »\nAlors le Bouddha, sachant qu’il s’agissait de Māra le Mauvais, lui répondit en vers :\n« J’ai compris que c’était vain ;\ntoutes ces mortifications interminables\nsont aussi inutiles\nque des rames et un gouvernail sur la terre ferme.\nÉthique, immersion et sagesse :\nen développant ce chemin vers l’éveil,\nj’ai atteint la pureté ultime.\nTu es vaincu, exterminateur ! »\nAlors Māra le Mauvais, pensant : « Le Bouddha me connaît ! Le Saint me connaît ! », misérable et triste, disparut sur-le-champ.",
            "translator": "Codex gpt-5.6-sol",
            "edition": "Prokopton42 non-official AI translation, 2026-09-11",
            "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1",
            "translation_type": "ai_generated_translation",
            "official_status": "non_official",
            "generation_model": "gpt-5.6-sol"
        }
    ],
    "content_checksum": "775857d93589bae00e60e2887387fc6e4097acc4d300dda671e35af37682b013"
}