Someone posted this comment, in another topic, ...
Only a handful of core sutta is enough for enlightenment. MN 117; SN 56.11; SN 22.59; SN 22.79; SN 23.2; SN 5.10; MN 9; MN 61; DN 31; SN 55.7; AN 4.55; MN 118; MN 38; MN 37; Iti 44; Iti 49; MN 149; SN 22.53; MN 115; SN 22.81; SN 22.48 is enough.
... which I thought could be an answer to this question. So here they are, with my summary of each:
MN 117 -- "The Great Forty" -- Introduces the factors of the noble eightfold path: for example "right view", both "affected by taints" and "supramundane"; and connections between them, for example between "view" and "effort" and "mindfulness".
SN 56.11 -- "Setting in Motion the Wheel of the Dhamma" -- Introduces the middle way, and the four noble truths; and a statement that the four truths are to be understood, abandoned, realized, and developed.
SN 22.59 -- "The Characteristic of Nonself" -- Explains that if the five aggregates were self, then they would not lead to affliction and would be under our control; and that the five aggregates are impermanent and suffering, and not fit to be regarded as self, and should be viewed as ‘This is not mine, this I am not, this is not my self"; so the noble disciples experience revulsion towards the aggregates, thus becomes dispassionate, thus [his mind] is liberated.
SN 22.79 -- "Being Devoured" -- Describes what each of the five aggregates are; explains how to reflect that "I am now being devoured by" each aggregate, and to become indifferent towards the past, not seek delight in the future, and practice for revulsion towards the present, for its fading away and cessation; and says that this is called "dismantles and does not build up", "abandons and does not cling", "scatters and does not amass", "extinguishes and does not kindle".
SN 23.2 -- "Satta Sutta: A Being" -- Says that there is "a being" whenever there is passion, delight, or craving for any of the five aggregates; and that you should smash and scatter them and make them unfit for play, like children do with little sandcastles which they stop wanting to play with.
SN 5.10 -- "Vajira" -- Tells of speculative questions attributed to Mara, "By whom has this being been created?" etc.; and the bhikkhuni Vajira's reply (in verse), starting with "why assume 'a being'?" and ending "it's only suffering that arises and stands and ceases".
MN 9 -- "Right View" -- Explains in what way[s] a noble disciple is of right view: "unwholesome" is defined by the four precepts and the three poisons, the three poisons are the root of the unwholesome, the opposite is wholesome, the noble disciple abandons the roots and the "I am" conceit; the noble disciple understands four types of nutriment -- food (for form), contact (for feeling), mental volition (for consciousness), and consciousness (for name-and-form) -- that the nutriment arise and cease with the arising and cessation of craving, and that the noble eightfold path is the way leading to the cessation of nutriment; understands the four noble truths; and understands each of the twelve links of dependent origination, with the origin and cessation of each; and understands the three taints (asavas); and abolishes the three poisons and the "I am" conceit.
MN 61 -- "Discourse on an Exhortation to Rāhula at Ambalaṭṭhikā" -- Those who have no shame at intentional lying have no recluseship; reflect on a deed, when you desire (or intend) to do it, when you do it, and after you have done it; reflect on whether it harms self or others, whether it's unskilled and yields anguish, or skilled and yields happiness; for three types of deeds, i.e. bodily deeds, mental deeds, and verbal deeds; repeated reflection is the only way to purify a deed, and is how you must train yourself.
DN 31 -- "The Buddha’s Advice to Sigālaka" -- Advice to a layperson: abandon four impure actions (i.e. keep the four precepts) -- the four harmful deeds having four roots, i.e. the three poisons plus fear; avoid squandering wealth in six ways (intoxication, partying, bad companions, etc.), and six dangers (e.g. "friends and colleagues display their contempt", etc.) associated with each of these six ways; beware of four types of enemy disguised as friend (taker, talker, flatterer, and reckless companion), and be aware of four good-hearted friends (helper, constant, mentor, and compassionate), and the four things by which to identify each of these types; and protect "the six directions" (parents, teachers, family, friends and colleagues, workers and servants, ascetics and Brahmins), each in five ways.
SN 55.7 -- "The Discourse to the People of Bamboo Gate" -- Respect the four precepts and teach them to others, after reflecting on the golden rule; factors conducive to streamwinning are wise faith in each jewel of the triple gem, and accomplished moral virtue leading to mental concentration; the benefits of streamwinning are that if he wishes he could declare of himself that birth in the lower realms is destroyed for him.
AN 4.55 -- "The Same in Living" -- A householder and housewife tell the Buddha that, since being given to each other in marriage they do not recall ever transgressing against each even in thought, much less by deed, and that they want to see each other in future lives; the Buddha replies that to see one another in future lives, they they should have the same faith, the same virtuous behavior, the same generosity, and the same wisdom.
MN 118 -- "Mindfulness with Breathing" -- An introductory description of the sangha; describes what to be mindful when breathing (breathing in and out, long and short, experiencing & tranquilizing the bodily conditioner (the breathing), rapture, pleasure, experiencing & tranquilizing the mind conditioner (how rapture & happiness condition the mind), the mind, gladdening the mind, concentrating the mind, liberating the mind, impermanence, fading away, cessation, relinquishment); lists the four establishments of mindfulness (contemplating the body as a body, feelings as feelings, mind as mind, and while contemplating impermanence mind-objects and mind-objects -- ardent, mindful, putting away grief and covetousness, looking on with equanimity); lists the seven enlightenment factors (1 abiding contemplating the body as a body establishes mindfulness, 2 abiding mindful arouses investigation-of-states, 3 investigation arouses tireless energy, 4 with aroused energy arises unworldly rapture, 5 with rapture the body and mind become tranquil, 6 with bodily tranquility and pleasure the mind is concentrated, 7 looking with equanimity at the concentrated mind and abiding contemplating the four foundations of mindfulness arouses equanimity); and the seven enlightenment factors, when supported by seclusion, dispassion, and cessation, ripen in relinquishment -- that's how they are developed and cultivated, and fulfil true knowledge and deliverance.
MN 38 -- "The Greater Discourse on the Destruction of Craving" -- The Buddha reproves a bhikkhu named Sāti for holding a pernicious view, that the Dhamma teaches that "it is this same consciousness that runs and wanders through the round of rebirths, not another"; consciousness depends on the six senses, and is reckoned as "eye-consciousness" etc.; consciousness is like fire, named after what feeds it (e.g. "grass-fire" etc.); things that are conditional on nutriment end when the nutriment is ended; the parable of the raft compares the Dharma to a raft for the purpose of crossing over, not to be an object of greed and treated as a possession; there are four kinds of nutriment (also mentioned in MN 9 above); a listing of the twelve nidānas, and how they condition each others' arising and cessation; knowing and seeing in this way, the bhikkhus wouldn't ask the unanswered questions (have speculative doubts) about self, past, future, and present -- nor follow the Teacher from respect, nor acknowledge other teachers -- the Dhamma is to be experienced by the wise for themselves; the round of existence, conception to maturity, is that the embryo descends if several conditions occur, is carried in the womb, is born, is nourished, plays, enjoys the five cords of sensual pleasure; the continuation of the round is that he lusts after a form if it is pleasing, or dislikes it if it is unpleasing, doesn't abide with mindfulness of the body established, doesn't understand deliverance of the mind by wisdom wherein evil unwholesome states cease without remainder, delights in feelings which results in clinging, from which comes being, birth, ageing and death, sorrow, such is the origin of this whole mass of suffering; ending the round (gradual training) is that a Tathagata appears and teaches the Dhamma, the householder hears, gains conviction, and goes forth into homelessness, keeps the 10 precepts, abstains from wrong livelihood, is content with the necessities and being blameless, practices sense-restraint, makes himself alert, seeks a secluded place, abandons the hindrances, and enters and remains in the four jhānas; ending the round (full cessation) is that whatever he senses he does not lust after it if it's pleasing nor dislike it if it isn't, whatever he feels he does not delight in the feeling, nor welcome it or remain attached to it, so delight in feelings cease, so cessation of clinging, being, birth, ageing and death, etc.
MN 37 -- "Lesser Discourse on the Destruction of Craving" -- ???
Iti 44 -- "The Nibbāna-element" -- The Nibbāna-element with residue is when the five sense faculties remain unimpaired, by which the aharant still experiences what is agreeable and disagreeable and feels pleasure and pain -- but hate, attachment, and delusion are extinct; and the Nibbāna-element without residue, when the arahant is completely released trough final knowledge.
Iti 49 -- "Held by Views" -- Some are held back and some overreach, and only those with vision see: some are held back, delighting in being, when Dharma is taught for cessation of being, their minds don't enter or acquire confidence or settle or become resolved on it; some overreach when, disgusted by being, they rejoice in non-being and assert that the self perishes with the body at death, and that this is peaceful and excellent; those with vision see, who practice for the ending of what has come to be, so that being isn't renewed.
MN 149 -- "The Great Sixfold Base" -- ...
SN 22.53 -- "Engagement" -- Engaged is unliberated and disengaged is liberated; consciousness is engaged with the five aggregates; if a bhikkhu abandons lust for the aggregates then there is no support for the establishing of consciousness; when consciousness is unestablished, it is liberated, therefore steady, therefore content, therefore not agitated, so he attains Nibbana.
MN 115 -- "The Discourse on Many Elements" -- ...
SN 22.81 -- "Connected Discourses on the Aggregates" -- ...
SN 22.48 -- "Aggregates" -- Describes the aggregates and "the aggregates subject to clinging": for example, any kind of form (past, present, future, internal or external, gross or subtle, far or near) is called the form aggregate; and any kind of form that is tainted, that can be clung to, is called the form aggregate subject to clinging.