Saṃyutta Nikāya — Connected Discourses (selected)

N=1 representative distillation of the Saṃyutta Nikāya, the third nikāya of the Sutta Piṭaka (~7,000 short discourses grouped by topic). Scope is representative, not exhaustive: the foundational SN discourses that define Theravāda doctrine — the First Sermon (Dhammacakkappavattana, SN 56.11), Non-Self (Anattalakkhaṇa, SN 22.59), Dependent Origination (SN 12.1–12.15), Fire Sermon (SN 35.28 / Ādittapariyāya), selections from SN 22 Khandha-vagga, and SN 5.10 (Vajirā). Source: Warren (1896), Harvard Oriental Series III, Internet Archive plaintext. Quote anchors pending Phase 7 char-for-char audit against Warren's printed edition. Methodology & tags: ../00-methodology.md.

Saṃyutta Nikāya — role in the canon

The SN is the doctrinally densest nikāya: short discourses grouped by subject (saṃyutta = "connected"). It contains the canonical articulation of the load-bearing doctrines:

The First Sermon (SN 56.11 Dhammacakkappavattana) — the Middle Way, Four Noble Truths, Eightfold Path: the moment the dhamma-cakka ("wheel of dhamma") is set in motion.
The Non-Self Discourse (SN 22.59 Anattalakkhaṇa) — the second discourse: the five aggregates are anattā.
Dependent Origination (SN 12, Nidāna-saṃyutta) — the 12-link conditional chain.
The Fire Sermon (SN 35.28 Ādittapariyāya) — "all is burning."

Translation note. Warren (1896) presents most of these discourses either from the Saṃyutta Nikāya directly (so noted S.xxii.NN) or from the Mahā-vagga of the Vinaya, which preserves verbatim parallels of SN 22.59 and SN 35.28 in their narrative setting (the Buddha's first weeks of teaching). Warren's quoted text is what we have; for the Dhammacakkappavattana proper (SN 56.11) Warren gives no standalone translation, but the Four Noble Truths and Eightfold Path content is preserved in his §74 (the Satipaṭṭhāna Sutta, DN 22, which embeds them). The SN proper version of the First Sermon is referenced but not quoted verbatim here — flagged for Phase 7. Warren's diction ("priest" for bhikkhu, "Ego" for attā, "predispositions" for saṅkhārā, "groups" for khandhā, "depravity" for āsava, "misery" for dukkha, "desire" for taṇhā) is preserved in quotes with the Pali term restored in parentheses.

Atomic statements

SN-C1: All conditioned things arise in dependence on conditions; this is the 12-link chain of Dependent Origination (paṭiccasamuppāda). (FOUNDATIONAL / IMPERMANENCE+SELF+CRAVING)

Warren §9 (MV i.1, also at SN 12.1–12.2): "On ignorance depends karma; On karma depends consciousness; On consciousness depend name and form; On name and form depend the six organs of sense; On the six organs of sense depends contact; On contact depends sensation; On sensation depends desire; On desire depends attachment; On attachment depends existence; On existence depends birth; On birth depend old age and death, sorrow, lamentation, misery, grief, and despair. Thus does this entire aggregation of misery arise."
And: "on the complete fading out and cessation of ignorance ceases karma… Thus does this entire aggregation of misery cease."
Stance: assert · Importance: core
Untranslatables: paṭiccasamuppāda (Dependent Origination); the 12 nidānas — avijjā, saṅkhārā, viññāṇa, nāmarūpa, saḷāyatana, phassa, vedanā, taṇhā, upādāna, bhava, jāti, jarā-maraṇa.

SN-C2: Form (rūpa) is not self — and likewise for sensation, perception, predispositions, consciousness — because each tends toward destruction and is not under one's mastery. (FOUNDATIONAL / SELF)

SN 22.59 Anattalakkhaṇa (Warren §16, given from MV i.6 parallel): "Form, O priests, is not an Ego. For if now, O priests, this form were an Ego, then would not this form tend towards destruction, and it would be possible to say of form, 'Let my form be this way; let not my form be that way!' But inasmuch, O priests, as form is not an Ego, therefore does form tend towards destruction…"
"Sensation… perception… the predispositions… consciousness, is not an Ego."
Stance: assert · Importance: core
Untranslatable: anattā (not-self / non-self); the five khandhā (Warren "groups"): rūpa, vedanā, saññā, saṅkhārā, viññāṇa. Warren's "Ego" renders attā.

SN-C3: What is transitory is dukkha and not "mine, I, my self." The correct view: "This is not mine; this am I not; this is not my Ego." (FOUNDATIONAL / IMPERMANENCE+SELF)

SN 22.59 (Warren §16): "'And that which is transitory — is it evil, or is it good?' 'It is evil, Reverend Sir.' 'And that which is transitory, evil, and liable to change — is it possible to say of it: "This is mine; this am I; this is my Ego"?' 'Nay, verily, Reverend Sir.'"
"Accordingly, O priests, as respects all form whatsoever, past, future, or present, be it subjective or existing outside, gross or subtile, mean or exalted, far or near, the correct view in the light of the highest knowledge is as follows: 'This is not mine; this am I not; this is not my Ego.'"
Stance: assert · Importance: core
Note: Warren renders dukkha as "evil" — flatly inadequate; preserve dukkha (unsatisfactoriness/suffering) and anicca (transitory).

SN-C4: Insight into the not-self nature of the five aggregates produces dispassion, dispassion → liberation, and the knowledge that "rebirth is exhausted." (FOUNDATIONAL / LIBERATION+SELF)

SN 22.59 (Warren §16): "Perceiving this, O priests, the learned and noble disciple conceives an aversion for form, conceives an aversion for sensation… consciousness. And in conceiving this aversion he becomes divested of passion, and by the absence of passion he becomes free, and when he is free he becomes aware that he is free; and he knows that rebirth is exhausted, that he has lived the holy life, that he has done what it behooved him to do, and that he is no more for this world."
Stance: assert · Importance: core
Untranslatable: nibbidā (Warren "aversion"; better "disenchantment"), virāga ("absence of passion" / dispassion), vimutti (liberation), khīṇā jāti ("rebirth is exhausted").

SN-C5: The five clinging-aggregates (pañcupādānakkhandhā) are "the burden"; the bearer is the conventional individual; the taking-up is taṇhā; the laying-down is the cessation of taṇhā. (FOUNDATIONAL / CRAVING+SELF)

SN 22.22 Bhāra-sutta (Warren §23a): "I will teach you, O priests, the burden, the bearer of the burden, the taking up of the burden, and the laying down of the burden. And what, O priests, is the burden? Reply should be made that it is the five attachment-groups… And what, O priests, is the taking up of the burden? It is desire (taṇhā) leading to rebirth, joining itself to pleasure and passion, and finding delight in every existence… And what is the laying down? It is the complete absence of passion, the cessation, giving up, relinquishment, forsaking, and non-adoption of desire."
Verse: "The five groups form the heavy load, And man this heavy load doth bear; This load 'tis misery to take up. The laying down thereof is bliss."
Stance: assert · Importance: core
Untranslatable: pañcupādānakkhandhā (five clinging-aggregates), taṇhā (three kinds: kāma-, bhava-, vibhava-taṇhā).

SN-C6: By clinging (upādāna) to any of the five aggregates one "comes to be" (rebirth); by not clinging, one does not. (FOUNDATIONAL / CRAVING+SELF)

SN 22.35 (Warren §23b): "By cleaving to anything, O priest, thus does one come to be; by not cleaving to anything, thus does one not come to be."
"By cleaving to form, Reverend Sir, thus does one come to be. By cleaving to sensation… perception… the predispositions… consciousness, thus does one come to be. By not cleaving to form… thus does one not come to be."
Stance: assert · Importance: core

SN-C7: Consciousness without a "resting-place" in any aggregate ceases to accumulate karma, becomes free, quiet, blissful — attains nibbāna in person. (FOUNDATIONAL / LIBERATION)

SN 22.53 (Warren §23c): "If passion for form, O priests, is abandoned, then through the abandonment of passion the support is cut off, and there is no resting-place for consciousness… When that consciousness has no resting-place, does not increase, and no longer accumulates karma, it becomes free; and when it is free, it becomes quiet; and when it is quiet, it is blissful; and when it is not agitated, it attains Nirvana in its own person."
Stance: assert · Importance: core
Untranslatable: nibbāna (Warren "Nirvana"); anāsava ("free from depravities").

SN-C8: The "All" (sabba) — all twelve sense-bases and their consciousness, contact, and feeling — is on fire (āditta) with the threefold fire of rāga, dosa, moha (passion, hatred, infatuation) and with jarā-maraṇa. (FOUNDATIONAL / CRAVING+IMPERMANENCE)

SN 35.28 Ādittapariyāya / Fire-Sermon (Warren §73, given from MV i.21 parallel): "All things, O priests, are on fire. And what, O priests, are all these things which are on fire? The eye, O priests, is on fire; forms are on fire; eye-consciousness is on fire; impressions received by the eye are on fire; and whatever sensation, pleasant, unpleasant, or indifferent, originates in dependence on impressions received by the eye, that also is on fire."
"And with what are these on fire? With the fire of passion, say I, with the fire of hatred, with the fire of infatuation; with birth, old age, death, sorrow, lamentation, misery, grief, and despair are they on fire."
(Repeated for ear / nose / tongue / body / mind — the six sense-bases.)
Stance: assert · Importance: core
Untranslatables: sabba (the All — Warren expounds via the six āyatana pairs), the three aggi (rāgaggi, dosaggi, mohaggi), ādittapariyāya ("the [discourse] on what is burning").

SN-C9: Disenchantment with each sense-base and its products leads to dispassion, liberation, the end of rebirth. (FOUNDATIONAL / LIBERATION+DISCIPLINE)

SN 35.28 (Warren §73): "Perceiving this, O priests, the learned and noble disciple conceives an aversion for the eye, conceives an aversion for forms, conceives an aversion for eye-consciousness… And in conceiving this aversion, he becomes divested of passion, and by the absence of passion he becomes free… he knows that rebirth is exhausted, that he has lived the holy life…"
Stance: assert · Importance: core
Note: structurally parallel to SN-C4; the Fire Sermon repeats the Anattalakkhaṇa pattern over the āyatanas rather than the khandhā.

SN-C10: The Tathāgata teaches a middle doctrine avoiding the two extremes of "being" (atthitā, eternalism) and "non-being" (natthitā, annihilationism); the middle is Dependent Origination. (FOUNDATIONAL / TRUTH+IMPERMANENCE)

SN 22.90 / SN 12.15 Kaccāna(gotta) (Warren §25a): "The world, for the most part, O Kaccana, holds either to a belief in being or to a belief in non-being… That things have being, O Kaccana, constitutes one extreme of doctrine; that things have no being is the other extreme. These extremes, O Kaccana, have been avoided by The Tathagata, and it is a middle doctrine he teaches: On ignorance depends karma…" (full 12-link chain follows).
Stance: assert · Importance: core
Untranslatables: majjhena dhammaṃ deseti ("teaches by the middle"); atthitā / natthitā; Tathāgata ("thus-come/gone one," title of a Buddha — Warren leaves untranslated).

SN-C11: Questions of the form "What is X, and who has X?" presuppose a substantial subject; the Tathāgata rejects the question and gives a Dependent-Origination answer instead. (FOUNDATIONAL / SELF+TRUTH)

SN 12.35 (Warren §25b): "Reverend Sir, what are old age and death? and what is it has old age and death?" — "The question is not rightly put… If, O priest, the dogma obtain that the soul and the body are identical, then there is no religious life; or if… the soul is one thing and the body another, then also there is no religious life. Both these extremes, O priest, have been avoided by The Tathagata, and it is a middle doctrine he teaches: 'On birth depend old age and death.'"
Stance: deny (the malformed question) + assert (the middle teaching) · Importance: core
Note: this is the canonical refusal of substantialism — the grammar of "who" assumes an attā, the answer dissolves the assumption.

SN-C12: The five aggregates are the proper analysis of "the human being." (FOUNDATIONAL / SELF)

SN 22 passages, cumulatively (Warren §23a–e, §16): the human being is exhaustively analyzed as form (rūpa), sensation (vedanā), perception (saññā), predispositions (saṅkhārā), and consciousness (viññāṇa) — no attā is found among them or behind them.
SN 22.112 (Warren §23d): "O priests, abandon all wish, passion, delight, desire, seeking, attachment, mental affirmation, proclivity, and prejudice in respect of form. Thus will form be abandoned, uprooted, pulled out of the ground like a palmyra-tree, and become non-existent and not liable to spring up again in the future." (Repeated for the other four aggregates.)
Stance: assert · Importance: core

SN-C13: The "saint who has lost all āsava" is not annihilated at death — that view is a "wicked heresy"; the question of post-mortem existence is malformed because already in life the aggregates are "transitory, evil [dukkha], and liable to change." (FOUNDATIONAL / LIBERATION+TRUTH)

SN 22.85 Yamaka (Warren §15d): the priest Yamaka maintains "that on the dissolution of the body the priest who has lost all depravity is annihilated, perishes, and does not exist after death." Sāriputta corrects him: "Say not so, brother Yamaka. Do not traduce The Blessed One." The correction proceeds by showing form/sensation/etc. are transitory and not-self even in life, so the question "what is annihilated?" presupposes a self.
Stance: deny (annihilationism) · Importance: core
Untranslatable: āsava (Warren "depravity"; "taints," "influxes," "cankers" — the deep defilements whose ending is arahattā).

SN-C14: There is one path for the realization of nibbāna — the Four Foundations of Mindfulness (satipaṭṭhāna): observation of body, sensations, mind, and the elements of being. (OPERATIONAL / DISCIPLINE+MIND)

SN 47 Satipaṭṭhāna-saṃyutta parallels (Warren §74, given from DN 22 / MN 10 parallel — the SN 47 collection of short discourses repeats this pattern across many situations): "Priests, there is but one way open to mortals for the attainment of purity, for the overcoming of sorrow and lamentation, for the abolition of misery and grief, for the acquisition of the correct rule of conduct, for the realization of Nirvana, and that is the Four Intent Contemplations."
"Whenever, O priests, a priest lives, as respects the body, observant of the body, strenuous, conscious, contemplative, and has rid himself of lust and grief; as respects sensations, observant of sensations…; as respects the mind, observant of the mind…; as respects the elements of being, observant of the elements of being…"
Stance: assert · Importance: core
Untranslatables: satipaṭṭhāna (foundations of mindfulness), sati (mindfulness — Warren "intent contemplation"), kāya / vedanā / citta / dhammā (the four objects).

SN-C15: The Four Noble Truths: (i) misery / dukkha; (ii) its origin in taṇhā; (iii) its cessation; (iv) the noble Eightfold Path leading to its cessation. (FOUNDATIONAL / LIBERATION+TRUTH+CRAVING)

Warren §74 (embedded in the Satipaṭṭhāna Sutta, identical in content to SN 56.11 Dhammacakkappavattana): "This, O priests, is called the noble truth of the origin of misery." / "this, O priests, is called the noble truth of the cessation of misery." / "It is this noble eightfold path, to wit, right belief, right resolve, right speech, right behavior, right occupation, right effort, right contemplation, right concentration."
Cessation: "the complete fading out and cessation of this desire (taṇhā), a giving up, a loosing hold, a relinquishment, and a non-adhesion."
Stance: assert · Importance: core
Untranslatables: cattāri ariyasaccāni (Four Noble Truths — dukkha, samudaya, nirodha, magga); taṇhā in three modes; ariya aṭṭhaṅgika magga (Noble Eightfold Path).

SN-C16: The Noble Eightfold Path: right view (sammā-diṭṭhi), resolve, speech, action, livelihood, effort, mindfulness, concentration. (OPERATIONAL / DISCIPLINE+ETHICS+MIND)

Warren §74 (Eightfold Path exposition, parallel to SN 45 Magga-saṃyutta): "And what, O priests, is right belief? The knowledge of misery, O priests, the knowledge of the origin of misery, the knowledge of the cessation of misery, and the knowledge of the path leading to the cessation of misery, this, O priests, is called 'right belief.'"
"right resolve" = renounce sensual pleasures, malice, harm.
"right speech" = abstain from falsehood, backbiting, harsh language, frivolous talk.
"right behavior" = abstain from destroying life, taking what is not given, immorality.
"right occupation" = abandon wrong livelihood.
"right effort" = the fourfold effort to prevent / abandon evil, arouse / preserve good.
"right contemplation" = the Four Foundations of Mindfulness.
"right concentration" = the four jhānas.
Stance: assert · Importance: core
Note: Warren's "right belief" renders sammā-diṭṭhi — "right view" is the now-standard translation; "belief" carries Christian connotations the Pali lacks.

SN-C17: The "self" / "person" is a designation for an arrangement of parts; no enduring self is found in the aggregates — the chariot simile. (FOUNDATIONAL / SELF)

SN 5.10 Vajirā sutta (canonical chariot simile spoken by the bhikkhunī Vajirā to Māra): "Just as, when the parts are rightly set, the word 'chariot' is spoken, so when there are the khandhas it is conventional to say 'a being'" — referenced but not quoted verbatim from Warren (Warren's chariot simile in §17 is the Milinda parallel, Nāgasena to King Milinda, which gives the same insight in expanded prose form: "Bhante, I do not go afoot: I came in a chariot." / "Your majesty, if you came in a chariot, declare to me the chariot. Pray, your majesty, is the pole the chariot?" — and through a series of negations the king concedes "chariot" is merely a designation for the assembled parts).
Stance: assert · Importance: core (SN 5.10 is foundational; Warren's quoted form is the Milinda parallel pending direct SN audit)
Untranslatable: paññatti (designation/convention), satta (being), and the anattā/paṭiccasamuppāda application of the simile.

SN-C18: Each is responsible for one's own conviction: "his conviction of this fact is dependent on no one besides himself." (OPERATIONAL / PRACTICE+TRUTH)

SN 22.90 (Warren §25a, closing): "He does not doubt or question that it is only evil that springs into existence, and only evil that ceases from existence, and his conviction of this fact is dependent on no one besides himself. This, O Kaccana, is what constitutes Right Belief."
Stance: assert · Importance: supporting

Step 4 — Clusters

Cluster	Atomic statements	Intent
Dependent Origination	C1, C10, C11	The 12-link chain is the canonical "how"; rejects both eternalism and annihilationism
Five aggregates as not-self	C2, C3, C4, C5, C6, C12, C17	The exhaustive analysis: no attā is found in or behind the khandhā
Fire / sense-bases	C8, C9	The "All" of experience is on fire with craving; disenchantment frees
Liberation	C4, C7, C9, C13	Nibbāna is the unsupported consciousness, not annihilation
Four Noble Truths + Path	C14, C15, C16	The canonical articulation of the goal and method
Self-verification	C18, C11, C13	Right view is one's own seeing, not a malformed question or borrowed creed

Step 5 — Internal tensions

C7 vs C13 — "becomes quiet… attains Nirvana in its own person" (C7) vs "is not annihilated" (C13). Surface tension: how is the post-mortem state of the arahant described positively (Nirvana, bliss) yet not as continued existence? The SN resolves this by rejecting the question (C11): all four positions — exists / does not exist / both / neither — are malformed because they presuppose an attā that the analysis has already dissolved. Not a contradiction in the texts; an explicit doctrinal feature.
No other internal tensions at this scope.

Step 6 — Synthesized SN-book principles

SN-P1: Dependent Origination is the Tathāgata's "middle doctrine"

All conditioned phenomena arise in dependence on conditions — the 12-link chain from avijjā to jarā-maraṇa. This is the middle between the extremes of "things have being" (eternalism) and "things have no being" (annihilationism); it dissolves both substantialist questions ("what is X, who has X?") and nihilism.

Tier: FOUNDATIONAL · Domain: TRUTH+SELF+IMPERMANENCE · Covers: C1, C10, C11 · Evidence: SN 12.1, SN 12.15, SN 22.90 · Untranslatable: paṭiccasamuppāda, majjhena dhammaṃ deseti

SN-P2: The five aggregates are not-self (anattā)

Form, sensation, perception, predispositions, and consciousness are each impermanent, dukkha, and not-self; the correct view of each, past, future, or present, is "this is not mine; this am I not; this is not my self." There is no attā in them or behind them.

Tier: FOUNDATIONAL · Domain: SELF+IMPERMANENCE · Covers: C2, C3, C12, C17 · Evidence: SN 22.59 (Anattalakkhaṇa), SN 22.112, SN 5.10 (Vajirā) · Untranslatables: anattā, khandhā, anicca, dukkha

SN-P3: Craving (taṇhā) is the "taking up" of the burden; its cessation is liberation

Clinging (upādāna) to any of the five aggregates is what makes one "come to be"; the burden is the five clinging-aggregates, the taking-up is taṇhā, the laying-down is the complete fading-out of taṇhā. Three modes: craving for sensual pleasure, for existence, for non-existence.

Tier: FOUNDATIONAL · Domain: CRAVING+SELF · Covers: C5, C6 · Evidence: SN 22.22 (Bhāra), SN 22.35 · Untranslatables: taṇhā, upādāna, bhava-taṇhā / vibhava-taṇhā

SN-P4: The "All" is on fire — disenchantment with the sense-bases frees

Every sense-base, its consciousness, its contact, and the feelings dependent on it are burning with the three fires — rāga (passion), dosa (hatred), moha (delusion) — and with birth and death. Insight into this produces nibbidā (disenchantment), and disenchantment produces dispassion and liberation.

Tier: FOUNDATIONAL · Domain: CRAVING+IMPERMANENCE+LIBERATION · Covers: C8, C9 · Evidence: SN 35.28 (Ādittapariyāya) · Untranslatables: ādittapariyāya, sabba, rāga / dosa / moha, nibbidā

SN-P5: The Four Noble Truths

Dukkha exists; its origin is taṇhā; its cessation is the cessation of taṇhā; the path to its cessation is the Noble Eightfold Path. This is the canonical "setting in motion of the wheel of dhamma" (SN 56.11) and the framework of all Buddhist practice.

Tier: FOUNDATIONAL · Domain: TRUTH+CRAVING+LIBERATION · Covers: C15 · Evidence: SN 56.11 Dhammacakkappavattana (referenced; content quoted via Warren §74 parallel from DN 22 / SN 47) · Untranslatable: cattāri ariyasaccāni, dukkha, samudaya, nirodha, magga

SN-P6: The Noble Eightfold Path

Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — eight inter-supporting limbs grouped as wisdom (paññā: 1–2), morality (sīla: 3–5), and concentration (samādhi: 6–8). The Path is canonical and complete.

Tier: OPERATIONAL · Domain: DISCIPLINE+ETHICS+MIND · Covers: C14, C16 · Evidence: SN 45 Magga-saṃyutta; SN 47 Satipaṭṭhāna-saṃyutta (right mindfulness); content quoted via Warren §74 · Untranslatables: ariya aṭṭhaṅgika magga, sammā-diṭṭhi, jhāna (Warren's "trance")

SN-P7: Liberation is the cessation of clinging, not annihilation

When passion for the aggregates is abandoned, consciousness has no resting-place; freed, quiet, blissful, it attains nibbāna "in its own person." This is not the annihilation of a self at death — that is "wicked heresy" — because no attā was ever there to annihilate; it is the cessation of the clinging-aggregates and of taṇhā.

Tier: FOUNDATIONAL · Domain: LIBERATION+SELF · Covers: C4, C7, C13 · Evidence: SN 22.53, SN 22.85 (Yamaka), SN 22.59 closing · Untranslatable: nibbāna, parinibbāna, anāsava, khīṇa-jāti

SN-P8: Right view is one's own seeing, verified for oneself

The Tathāgata refuses malformed questions; right view is not assent to a doctrine but one's own discernment of arising-and-cessation, "dependent on no one besides oneself." The Four Foundations of Mindfulness are the way to that seeing.

Tier: OPERATIONAL · Domain: TRUTH+PRACTICE+MIND · Covers: C11, C14, C18 · Evidence: SN 22.90, SN 47 Satipaṭṭhāna-saṃyutta · Untranslatables: sammā-diṭṭhi, paccattaṃ veditabbo ("to be known by each for oneself" — implicit), satipaṭṭhāna

Step 7 — Traceability

Principle	Atomic statements	Discourses
SN-P1	C1, C10, C11	SN 12.1–12.2, SN 12.15, SN 12.35, SN 22.90
SN-P2	C2, C3, C12, C17	SN 22.59 (Anattalakkhaṇa), SN 22.112, SN 5.10 (Vajirā)
SN-P3	C5, C6	SN 22.22 (Bhāra), SN 22.35
SN-P4	C8, C9	SN 35.28 (Ādittapariyāya / Fire Sermon)
SN-P5	C15	SN 56.11 (Dhammacakkappavattana) — referenced; content via Warren §74 (DN 22 / SN 47 parallel)
SN-P6	C14, C16	SN 45 (Magga-saṃyutta), SN 47 (Satipaṭṭhāna-saṃyutta); content via Warren §74
SN-P7	C4, C7, C13	SN 22.53, SN 22.59 closing, SN 22.85 (Yamaka)
SN-P8	C11, C14, C18	SN 22.90, SN 47, SN 12.35

Step 8 — Quality

Coverage of the targeted SN discourses: SN 56.11 (referenced, not verbatim), SN 22.22 / 22.35 / 22.53 / 22.59 / 22.85 / 22.90 / 22.112, SN 12.1–12.2 / 12.15 / 12.35, SN 35.28, SN 5.10 (referenced via Milinda parallel), SN 47 — representative not exhaustive of the ~7,000 SN suttas. All 18 atomic statements map to ≥1 SN-P principle. Orphaned: 0%.
Principles: 8 (within the 3–12 range; intentionally fewer than the Dhammapada's per-chapter total because each SN-P consolidates a doctrinal block).
Traceability: 100% (principle → atomic statements → SN sutta refs).
Quote accuracy: working text from Warren plaintext; Phase 7 char-for-char audit must verify against the printed Warren (1896) edition, and the Dhammacakkappavattana proper (SN 56.11) and Vajirā sutta (SN 5.10) need direct quotation against the Pali Text Society Kindred Sayings (Rhys Davids vols. I–II for SN 1–22, public domain) when OCR is clean.

Step 9 — Validation (claim-vs-warrant flagging)

Frame-independent claims (likely Atlas-convergence candidates):

SN-P1 claim: phenomena arise in dependence on conditions, not from substantial selves — converges with conditioned-causation views across traditions; warrant: the specific 12 nidānas including rebirth, and the rejection of a divine first cause, is distinctively Buddhist.
SN-P3 claim: disordered craving is the source of suffering — converges very broadly (cf. Christian concupiscentia, Stoic pathē, Hindu kāma); warrant: all craving (including for existence) binds, not merely disordered craving — distinctively Buddhist.
SN-P4 claim: experience driven by reactive passion / hatred / delusion is suffering — wide convergence; warrant: the metaphor of the three fires and the soteriological reading of disenchantment is frame-specific.
SN-P6 claim: there is a path with multiple coordinated limbs — converges with disciplined traditions (Stoicism, Patanjali's eight limbs, Christian ascetical theology); warrant: self-effort without divine grace.
SN-P8 claim: right understanding must be one's own — converges with experiential / contemplative traditions; warrant: rejection of any tradition-external authority (no revelation, no command).

Frame-specific warrants (likely Atlas-divergence flags):

SN-P2 anattā — the sharpest cross-tradition divergence: directly contradicts Abrahamic and Hindu affirmations of a soul / ātman. The claim "do not identify with the changing aggregates" can be read with surprising convergence (cf. some apophatic Christian and Vedāntic statements); the warrant "there is no abiding self to find" is unique.
SN-P5 the Four Noble Truths frame all of existence as dukkha — much stronger than ascetic traditions' critique of disordered desire.
SN-P7 nibbāna as "no resting-place for consciousness," neither annihilation nor continued existence — does not map cleanly onto "salvation," "beatitude," or "heaven." A genuine Atlas divergence.
SN-P1 the rejection of the malformed question "what is X, who has X?" challenges the grammar of much theistic and philosophical discourse.

Open audit items (Phase 7)

SN 56.11 Dhammacakkappavattana verbatim text — Warren does not give it as a standalone discourse; quote against the Pali Text Society edition or a clean Kindred Sayings vol. V OCR.
SN 5.10 Vajirā chariot simile verbatim — Warren's §17 gives the Milinda parallel (Nāgasena to King Milinda), structurally similar but not the same text; the Vajirā verses themselves need direct quotation.
Char-for-char check of Warren §§9, 15d, 16, 23a–e, 25a–b, 73, 74 against Warren (1896) printed edition.
SN 47 (Satipaṭṭhāna-saṃyutta) short discourses — Warren §74 is from DN 22; the SN 47 collection of brief variants is referenced but not quoted.