Not given — this discourse's own bare opening statement
Speakers
The Buddha (implied)
Form
A single, bare doctrinal statement
Length
<1 minute to read
Northern parallel
No individual parallel confirmed by this project's own check
Significance
★★☆☆☆ — names the four bases of psychic power “noble” directly, a term this project has met describing the eightfold path itself
Why this discourse
This discourse applies the word “ariya” (“noble”) directly to the four bases of psychic power — the same term this project has most often met describing the eightfold path itself (the “ariyo aṭṭhaṅgiko maggo”) — continuing SN 51.2's own direct equation between these four qualities and the path to liberation.
Reading guide
Noble and emancipating, in the path's own vocabulary
Confirmed by direct reading, this discourse's own phrase — “ariyā niyyānikā” (“noble and emancipating/leading out”) — borrows vocabulary this project has most often met applied to the eightfold path, now applied instead to the four bases of psychic power directly.
Takkarassa: for one who practices them
As general canonical background, not asserted beyond what this discourse's own bare text states: “takkarassa” (“for one who does that,” i.e. one who practices these four bases) specifies that the noble, emancipating result belongs to the practitioner themselves, not as an abstract property of the teaching alone.
A third discourse, continuing SN 51.1-2's own emphasis
This project's own observation: across all three opening discourses of this saṃyutta, the four bases of psychic power have now been called the way to “the far shore” (SN 51.1), identical to “the noble path” (SN 51.2), and now “noble” in their own right (SN 51.3) — a sustained emphasis on their own highest soteriological standing, confirmed discourse by discourse rather than assumed from the first alone.
Key terms
ariyā niyyānikā — “noble and emancipating” — vocabulary this project has most often met describing the eightfold path itself
niyyanti takkarassa sammā dukkhakkhayāya — “bring one who practices them to the complete ending of suffering” — the practitioner's own direct benefit, not an abstract property alone
cattāro iddhipādā — “the four bases of psychic power” — restated identically to SN 51.1-2's own definition
bhāvitā bahulīkatā — “developed and cultivated” — the recurring qualifier shared across this saṃyutta's own opening discourses
Tatiyaṁ — “the third” — the closing colophon marker, confirming this as the vagga's third discourse
The text
The complete discourse. Translation: Bhikkhu Sujato (CC0, SuttaCentral).
§1“Mendicants, when these four bases of psychic power are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. When these four bases of psychic power are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.”
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Self-check quiz
3 questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.
Question 1 of 3
What term does this discourse apply directly to the four bases of psychic power?
Correct: A. Continuing SN 51.2's own equation between these four qualities and the path to liberation.
Question 2 of 3
What does "takkarassa" specify, as general canonical background?
Correct: A. "For one who does that" — grounding the result in actual practice.
Question 3 of 3
What does this project note about the pattern across SN 51.1-3?
Correct: A. Far shore, then noble path, then noble in their own right — building without assuming ahead.
