1. Saṅgārava Sutta.– The 100th Sutta of the Majjhimanikāya. It contains an account of the discussion between the Buddha and Saṅgārava brāhmaṇa of Cañcalikappa (v.l. Caṇḍalakappa). See Saṅgārava. M.ii.209 ﬀ.
2. Saṅgārava Sutta.– An account of the visit of the Buddha and Ānanda to Saṅgārava brāhmaṇa of Sāvatthi. Saṅgārava explains to the Buddha that he washes away his faults by bathing morning and evening. The Buddha says that the only true purification is through the Dhamma. S.i.182 f.
3. Saṅgārava Sutta.– The Buddha explains to Saṅgārava that mantras learnt at a time when the heart is possessed by sensual lust, malevolence, sloth and torpor, excitement and flurry, doubt and wavering, are easily forgotten; as is the case of a man who tries to see his reflection in a bowl of water, either mixed with some dye, or heated on the fire, or overspread with mossy grass, or ruffled by the wind, or muddied and set in the dark. The cultivation of the seven factors of enlightenment (bojjhaṅga) will remove these disadvantages. S.v.121 ﬀ; cf. No.5 below.
4. Saṅgārava Sutta.– Saṅgārava visits the Buddha and states that a brahmin is of more use than a wanderer (paribbājaka) because he not only performs sacrifices himself, but makes others do likewise. The Buddha says that the appearance of a Tathāgata in the world is of benefit to many beings. Ānanda asks Saṅgārava which of the two practices appears to him the simpler and of greater profit. Saṅgārava evades a straight answer, even though asked three times. The Buddha then tells him of the marvels of psychic power (iddhi), mind-
6. Saṅgārava Sutta.– The Buddha tells Saṅgārava, in answer to a question, that wrong view, wrong thinking, speech, action, living, effort, mindfulness, concentration, knowledge and release, are the “hither shore” and their opposites the “further shore.” A.v.232 f.
7. Saṅgārava Sutta.– The Buddha tells Saṅgārava that taking life, theft, sexual misconduct, falsehood, spiteful and bitter speech, idle babble, coveting, harmfulness, wrong view, are the “hither shore” and abstention from these is the “further shore.” A.v.252 f.