Index of the Suttas of the
Aṇguttara Nikāya
Tika-Nipāta
Aṇguttara Nikāya
PTS: Aṇguttara Nikāya, The html formatted Pāḷi Text Society edition of the Pāḷi text.
Volume I Ones, Twos and Threes, ed. by R. Morris, London: Pāḷi Text Society 1885, second edition, revised by A.K. Warder, 1961.
BJT: Aṇguttara Nikāya, The Sri Lanka Buddha Jayanti Tripitaka Series Pāḷi text
Volume I Ones, Twos and Threes.
The Pāḷi text for individual suttas listed below is adapted from the Sri Lanka Buddha Jayanti Tripitaka Series [BJT]. Pāḷi vagga titles are links to this version of the Pāḷi. Both the Pāḷi and the English have been completely unabridged — there are no '... pe ...' or '...'s. In the sections discussing preeminent individuals, the name of the individual is a link to biographical material.
Each translation is linked to its Pāḷi version and to the PTS, Olds and where available to the ATI Bhk. Thanissaro and WP Bhk. Bodhi translations, and each of these is in turn linked back to each of the others. The Pāḷi has been checked against the Pāḷi Text Society edition, and many of the suttas have been reformatted to include the original Pāḷi (and/or organizational) phrase and sentence breaks.
PTS: The Book of the Gradual Sayings or More-Numbered Suttas, Volume I. F.W. Woodward translation
ATI: Translations of Bhikkhu Thanissaro and others originally located on Access to Insight
WP: The Numerical Discourses of the Buddha, Bhikkhu Bodhi translation
BD: The M. Olds translations [PDF]
3. Tika-Nipāta, I.101
PTS: The Book of the Threes
ATI: Book of the Threes
WP: The Book of the Threes
I. Bāla Vagga, I.101
Covering suttas 1-10: Various suttas dealing with thoughts about the fool and the wise man.
PTS: The Fool, I.87
WP: The Fool, 201
BD: Fools
#1: Bhaya Suttaṃ, I.101
PTS: Untitled, I.87
MNL: Fear, Sister Upalavana trans.
WP: Peril, 201
BD: Fear
#2: Lakkhaṇa Suttaṃ, I.102
PTS: Untitled, I.88
ATI: Characterized (by Action), Bhk. Thanissaro, trans.
MNL: Characteristics, Sister Upalavana trans.
WP: Characteristics, 202
BD: Signs
#3: Cintī Suttaṃ, I.102
PTS: Untitled, I.88
MNL: Considering, Sister Upalavana trans.
WP: Thinking, 202
BD: Intent
#4: Accaya Suttaṃ, I.103
PTS: Untitled, I.89
MNL: Pardoning, Sister Upalavana trans.
WP: Transgression, 203
BD: Lapse
#5: A-yoniso Suttaṃ, I.103
PTS: Untitled, I.89
MNL: Without Wise Thinking, Sister Upalavana trans.
WP: Carelessly, 203
ATI/DTO: Inappropriately, Bhk. Thanissaro, trans.
BD: Baseless
#6: A-kusala Suttaṃ, I.103
PTS: Untitled, I.89
MNL: Demeritorias Actions, Sister Upalavana trans.
WP: Unwholesome, 203
BD: Unskillful
#7: Sāvajja Suttaṃ, I.104
PTS: Untitled, I.89
MNL: Blamable, Sister Upalavana trans.
WP: Blameworthy, 204
BD: Faulty
#8: Sabyābajjha Suttaṃ, I.104
PTS: Untitled, I.89
MNL: Troubled, Sister Upalavana trans.
WP: Afflictive, 204
BD: That which Accompanies the Faulty
#9: Khata Suttaṃ, I.105
PTS: Untitled, I.89
MNL: Destroyed, Sister Upalavana trans.
WP: Maimed, 204
BD: Uprooted
#10: Mala Suttaṃ, I.105
PTS: Untitled, I.90
MNL: Blemishes, Sister Upalavana trans.
WP: Stains, 205
ATI/DTO: Impurities
BD: Filth
II. Rathakāra Vagga, I.106
PTS: The Wheelwright, I.90
WP: The Cart Maker, 205
#11: Ñāta Suttaṃ, I.106
Advising three things leads many people astray, advising the three opposite things leads them to their advantage.
PTS: Three Qualities, I.90
MNL: Well-known Sister Upalavana trans.
BD: Knowingly, Olds translation
WP: Well Known, 205
#12: Sāraṇīya Suttaṃ, I.106
Three places which should be remembered by a warlord and in a similar way the three places which should be remembered by a bhikkhu.
PTS: Three Places, I.91
MNL: Remembers Sister Upalavana trans.
WP: To Be Remembered, 206
BD: To Be Remembered Life-Long, Olds translation
#13: Āsaṃsa Suttaṃ, I.107
The Buddha compares worldly ambitions with those of the bhikkhus.
PTS: Three Persons, I.92
MNL: Desires Sister Upalavana trans.
WP: A Bhikkhu, 207
BD: Aspiration, Olds translation
#14: Cakkavatti Suttaṃ, I.109
The Buddha compares the duty to the Dhamma of a Buddha to the duty to the Dhamma of a Wheel-rolling King.
PTS: Dhamma, I.94
MNL: The Universal Wheel Sister Upalavana trans.
WP: Wheel-Turning, 208
BD: Wheel Turner, Olds translation
#15: Rathakara (Pacetana) Suttaṃ, I.110
The Buddha tells a story of his former birth as a wheelwright to illustrate how the person of crooked formation fails and the one of flawless construction stands fast.
PTS: The wheelwright or Pacetana, I.95
ATI: The Chariot Maker
MNL: King Pacetana Sister Upalavana trans.
WP: Pacetana, 210
#16: Apaṇṇaka Suttaṃ, I.113
Since PED gives the derivation of Apaṇṇaka as [a + paṇṇaka] (green-leaf vegetables) and Cone and Childers are noncommittal, and in spite of all of them being certain that the meaning is 'certain', how about considering the meaning to be 'towards the wise' [a paṇṇa]? Bhk. Bodhi, referencing the commentary, translates: 'Unmistaken'. Cf. MN 60 title. Anyway: The Buddha describes three practices which conduce to unmistaken certainty of attaining the wise course. One of them is not 'eating your vegetables'.
PTS: The Sure Course, I.97
MNL: Causing Trouble to Oneself Sister Upalavana trans.
WP: The Unmistaken, 211
#17: Atta-vyābādha Suttaṃ, I.114
Three modes of behavior which are oppressive of self, others, and both, three that are not oppressive.
PTS: Three Qualities, I.99
MNL: A Sure Method Sister Upalavana trans.
WP: Oneself, 213
#18: Deva-loka Suttaṃ, I.115
The bhikkhus find the idea of rebirth in heaven repugnant, but more repugnant than that is the idea of bad behavior of body, speech and mind.
PTS: The Deva-World, I.99
Buddhism in Translations, AN 3:18: Heaven Not the Highest Good. Warren, trans.
MNL: Heaven Sister Upalavana trans.
WP: Deva, 213
#19: Paṭhama Pāpaṇika Suttaṃ, I.115
The Buddha compares the reasons for the success or failure of a shopkeeper to the reasons for the success or failure of a bhikkhu's attainment of serenity.
PTS: The shopkeeper a, I.99.
MNL: The First on a Shopkeeper Sister Upalavana trans.
WP: Shopkeeper (1), 213
Discussion
#20: Dutiya Pāpaṇika Suttaṃ, I.116
The Buddha compares the attributes of a successful businessman to the attributes of a bhikkhu successful at making headway in the acquiring of skillful states.
PTS: The Shopkeeper b, I.100
MNL: The Second on a Shopkeeper Sister Upalavana trans.
WP: Shopkeeper (2), 214
ATI/DTO: The Shopkeeper, Bhk. Thanissaro, trans.
III. Puggala Vagga, I.118
PTS: On Persons, I.102
WP: Persons, 215
#21: Kāya-sakkhī Suttaṃ, aka Saviṭṭha Suttaṃ aka Samiddha Suttaṃ, I.118
Three elders differ on the best of three forms of Stream-entry and submit the question to the Buddha.
This sutta deals with three sorts of attainments: Kāya-sakkhī, the 'body-eyer' one who has seen the true nature of body with his own eyes, so at least provisionally: 'body-knower'; Diṭṭha-p-patto, the 'view-secured' (bowled, in-the-bowl, bagged); and Saddhā-vimutto, the 'faith-freed'. The Buddha makes it clear that these are modes or types of practice that have lead to stream-entry, they are not levels in a hierarchy. Any one of the three may be working for arahantship, or non-returning or once-returning. The body witness is one who has made jhāna practice his main focus. The view-attainer has made perception of the truth of the teachings the main focus of his practice. The faith-freed has made faith in the Buddha, Dhamma, and Saṇgha the main focus of his practice.
PTS: Testifying with body, I.102
BD: The Body-knower, Olds translation
MNL: Venerable Saviṭṭha Sister Upalavana trans.
WP: Saviṭṭha, 215
#22: Gilāna Suttaṃ, I.120
Providing medical treatment to three types of persons is likened to teaching Dhamma to three types of persons. One sort of person will not recover whether he receives treatment or not; one will recover whether he receives treatment or not; and one will recover if he receives treatment, but not if he does not. Similarly one sort of person will not gain the path whether he hears Dhamma or not; one will gain the path whether he hears Dhamma or not; and one will gain the path if he hears Dhamma and not if he does not. It is for the sake of the sick man who will recover if he receives medical treatment that providing medical treatment for the sick is not useless. Similarly it is for the sake of the one who will gain the path if he hears Dhamma that teaching Dhamma is not useless.
All beings are dying things,
conclude in death,
have death as their end,
just as all pots of the potter,
whether unbaked or baked,
are breaking things,
conclude in breakage,
have breakage as their end.
— SN 1.3.022, Olds trans.
PTS: The sick man, I.103
ATI 22: Gilana Sutta; Sick People
MNL: Sick Persons Sister Upalavana trans.
WP: Patients, 217
#23: Saṇkhāra Suttaṃ, I.122
By identification with intentional deviant, non-deviant or mixed deeds one creates personal experience of deviant, non-deviant or mixed worlds.
"Volitional Activities' is Bhk. Bodhi's translation of Saṇkhāra. The reader should keep in mind that this word is very much like and almost a synonym of 'kamma' and needs to accommodate both the act of creation and the thing that results. The differentiation between this term and kamma is essentially the emphasis put on the personal nature of the creating and the results. To 'sankhara' one identifies with the intent to create personal experience by way of thought, word or deed. The result is personal experience formed by the nature of the intent when creating. (This sutta describes the process.) The word, properly translated must convey this dual nature and this personalizing process. I have suggested 'own-making' Saṇ = own; + khāra = make. and 'the own-made'. What it is not is just 'activities' or 'mental formations' or 'fabrications' or anything else without the sense of those activities etc being the means of constructing one's own personal world. But 'activities' although sankharing is activity, does not relate etymologically with the word at all, and 'mental ... and volitionl' are also 'explanations' unrelated to the word. Sticking closely to the Pāḷi we could get: 'con-struction', 'con-fection,' 'con-juration,' 'co-formation,' etc. But where we have elsewhere the terms 'I-making' and 'My-making' why not also 'Own-making?' What it absolutely is not is 'conditioning' ... which translation leads into major misunderstanding of Dhamma. [see: Is Nibbāna Conditioned?] For the various terms used by other translators visit the Glossology page.
PTS: Accumulation, I.105
MNL: Cooks Trouble Sister Upalavana trans.
WP: Volitional Activities, 218
BD: Made One's Own Olds, trans.
#24: Bahukāra Suttaṃ, I.123
By having brought him to three things a person is said to have done more than anyone else in the world for another person.
PTS: Most Helpful, I.105
MNL: Has Done Much Sister Upalavana trans.
WP: Helpful, 219
ATI/DTO: Great Benefactors, Bhk. Thanissaro, trans.
#25: Vajirūpama Suttaṃ, I.123
Three sorts of individuals are found in the world, one with a mind like an open sore, one with lightning-like insight, and one with the diamond's ability to cut through even the hardest matters.
PTS: The Open Sore, I.106
MNL: Comparable to A Diamond Sister Upalavana trans.
WP: Diamond, 219
#26: Sevitabba Suttaṃ, I.124
Advice for selecting one's companions and teachers: except out of compassion and consideration avoid persons less advanced in ethical standards, serenity, and wisdom; associate with those who are equal to one in these things; venerate and follow those who are more advanced.
PTS: To Be Followed, I.107
MNL: Should Be Associated Sister Upalavana trans.
WP: To Be Associated With, 220
#27: Jigucchitabba Suttaṃ, I.126
More good advice as to the selection of one's companions. Avoid the person of low ethical standards, of suspect and deceptive behavior because even though one may maintain high standards one is held to be an associate of bad persons; avoid the angry and turbulent person because his anger may be directed at one and cause unpleasantness; follow and serve the one of high ethical standards because even though one may not be of such high standards one's self, one is known to be an associate of good persons and there is reason to believe one may improve under such a person's guidance.
PTS: Loathsome, I.108
WP: Disgust, 221
#28: Gūtha-bhāṇī Suttaṃ, I.127
The Buddha characterizes three sorts of speech: The one who gives false testimony is like dung; the one who gives true testimony is like flowers; the one who having abandoned harsh speech, abstains from harsh speech, speaks such words as are gentle, pleasing to the ear, and lovable, as go to the heart, are courteous, desired by many, and agreeable to many is like honey.
PTS: Fair-spoken, I.110
BD: Dung-tongue
WP: Speech Like Dung, 223
#29: Andha Suttaṃ, I.128
Two sorts of vision: for material gain and for gain of good states; three sorts of persons: one who sees neither, one who has eyes only for material gain and one who sees both.
PTS: Blind, I.111
WP: Blind, 224
#30: Avakujja Suttaṃ, I.130
Three sorts of persons: one who doesn't listen, one who listens but forgets; and one who listens and retains what he has heard.
PTS: Topsy-turvy, I.
WP: Inverted, 225
ATI/DTO: Upside Down, Bhk. Thanissaro, trans.
IV. Deva-dūta Vagga I.132
PTS: Messengers of the Devas, I.114
WP: Divine Messengers, 227
#31: Sa-Brahmaka Suttaṃ, I.132
High praise for those families where Mother and Father are respected. Likened to Brahmā, Teachers of Old, worthy of offerings. Over and above the peace of mind attained and the freedom from remorse it provides, this behavior yields deep insights into the make-up of the personal world.
PTS: Equal with Brahma, I.114
WP: Brahmā, 227
#32: (a) Ānanda, (b) Sāriputta I.132
Ananda asks the Buddha whether or not there is a state of samādhi in which there is no I-making or My-Making and yet there is liberation of the heart by wisdom. The Buddha replies that this state is attained thinking: 'This is sanity, this is the pinnacle, that is, the calming of all own-making, the forsaking of upkeep, the destruction of thirst, dispassion, ending, Nibbāna.
I don't know what better case I could make for the translation of 'saṇkāra' as 'own-making' than this sutta where the ideas "I-making" ahaṇ-kāra and "my-making" mamaṇ-kāra and "own-making" saṇkāra are set side by side. If you wanted to say "I-making" and "my-making" in one word what would you say if not "own-making"?
PTS: (a) Ananda, (b) Sariputta, I.115
MNL: (a) To Ananda, (b) To Sariputta [listed in the MNL collection as sutta #33.]
BD: (a) Ananda, (b) Sariputta, Olds, trans.
WP: 32. Ānanda, 228
WP: 33. Sāriputta, 229
ATI/DTO: 32. To Ven. Ānanda, Bhk. Thanissaro, trans.
ATI/DTO: 33. To Ven. Sāriputta, Bhk. Thanissaro, trans.
The PTS Pāḷi and Woodward's translation and my translation have this as a continuation of #32 and the numbering of these Wisdom Publications suttas will be off by one from here to #38/39 where a condensation occurs which brings the numbering back in sequence with the PTS Pāḷi on which the numbering system of this site is based.
The Buddha speaks about his ability to teach in brief or in detail or both ways and the rarity of those who understand.
#33: Nidāna Suttaṃ, I.134
The three points at which kamma originates and the three where kamma is ended.
The word here to understand is 'Nidana'. Nidana = Down-bound. The 'Nidana' is the first knot beginning the weaving process (kamma — pun certainly intended). Too often inappropriately translated 'cause' (as here in all translations but my own). In casual English, 'cause' is understood less as the force of creation than as simply something that happens incidentally: 'just because'; in precise English, 'cause' is always an imprecise concept. To make a cup of tea what is required is a cup, water, tea-leaves, a heat source, the effort of an individual and a thousand other things that are necessary for these things to exist. Which of these is the 'cause' of a cup of tea? Or a disease? Or Pain? At best one should always use 'proximate cause' or 'economic cause' but better would be to forget this idea altogether and train your thinking to understanding the idea of 'dependence'. Nidana means more like 'tied up in/to' involved with, but also 'beginning' which is the basis for the other often used translation 'foundation', 'basis.' It is also the first 'condition' necessary to begin weaving. Here what is indicated by the context is a way to say 'There are three "factors based on which" "tied to which" "dependent upon which" action begins.' "Tied-up with," "bound-up in" "Tied down to".
Buddhism in Translations, Fruitful and Barren Karma. Warren, trans.
PTS: Causes, a-b, I.117
ATI (has this at #34): Nidana Sutta; Causes
BD: Beginnings
WP: 34. Causes, 230
#34: Hatthaka Suttaṃ, I.136
The Buddha explains to Prince Hatthaka how it is that he can sleep well outdoors in the cold of winter.
PTS: Of Alavi, I.119
ATI (has this at #35): To Hatthaka (on Sleeping Well in the Cold Forest), Bhk. Thanissaro, trans.
WP: 35. Hatthaka, 232
#35: Deva-dūta Suttaṃ, I.138
One of several versions of Judgment as dispensed by Yama, Lord of Death who asks 'Didn't you get my message?' Three of Yama's messengers, old age, sickness and death, warn man to shape up as he is subject to the same destiny. Did you get the message?
Also added as a reference for footnote 2 of Woodward's translation is the Jowett translation of Plato's Gorgias, which as well as giving what Woodward sees as a version of this story, is also a wonderful lesson on listening and holding debate.
PTS: The Lord of Death i-vi, I.121
Buddhism in Translations, Death's Messengers. Warren, trans.
BD: Prologue III in The Pāḷi Line, Olds adaptation
WP: 36. Messengers, 233
#36: Catu-mahā-rāja Suttaṃ, I.142
The gods of the four directions observe the behavior of mankind as to whether or not there is respect for mother and father, shaman and Brahmins, elders of the clan, observance of the uposttha including the wakeful watch and whether or not men do good works. If they see men do these things they are happy, otherwise not so happy.
PTS: The Four Great Kings, I.126
WP: 37. Kings (1), 237
#37: Dutiya Catu-mahā-rāja Suttaṃ, I.143
The Buddha shows how Sakka's pointing to himself as an example of a fitting reward for observing uposatha and behavior in accordance with the precepts is not suitable.
PTS: Sakka, I.127
Buddhism in Translations, AN 3:37: The Saints Superior to the Gods. Warren, trans.
WP: 38. Kings (2), 239
#38: Sukhumāla Suttaṃ (a) I.145
Gotama describes how even though he was exceedingly delicately nurtured, shame at being subject to aging, sickness and death caused him to let go of pride in youth, health and life itself. We who have been less delicately nurtured hanging on to our pride in youth, health and life can learn to let go of our pride by comparing that life of ours with a life such as was had by Gotama and asking ourselves: "If he came to be disgusted with a life such as that, how much moreso should we be disgusted with our pride in our own miserable stories?"
PTS: Delicately Nurtured, I.128
ATI (PTS: 38/39): Refinement
WP: 39. (PTS 38-39) Delicate, 239
#39: Sukhumāla Suttaṃ (b) I.146
Gotama describes how pride in youth, health and life lead to behavior that does not end well for bhikkhus as well as commoners.
Bhks. Bodhi and Thanissaro and the CSCD text have this sutta as part of the previous sutta which looks likely. The Pāḷi text and Woodward translations have been linked to the Bhk. Thanissaro translation where he joins the two.
PTS: Pride, I.129
ATI (#s38/39): Refinement
#40: Ādhipateyya Suttaṃ, I.147
The bhikkhu who has given up the household life to seek an end to pain who then indulges a variety of low thoughts is encouraged to put his better self in charge or to make himself aware that there are those in the world who can read his thoughts and by that put the world in charge, or to remind himself that the Dhamma was well taught by Gotama for just this purpose and to put the Dhamma in charge, and by one or another of these means overcome his misguided ways.
PTS: Dominance i-iv, I.
ATI: Governing Principles
WP: 40. Authorities, 242
V. Cūḷa Vagga, I.150
PTS: The Minor Section, I.133
WP: The Minor Chapter, 244
#41: Su-m-mukhi-bhāva Suttaṃ, I.150
Three things that need to be present in order to create great good kamma: faith in the results of good deeds, the good deed, and a detached recipient.
PTS: In Presence Of, I.133
WP: 41. Present, 244
#42: Tiṭhāna Suttaṃ, I.150
Three things by which one of faith can be recognized: desire to see the ethically advanced, desire to hear true Dhamma, living free of the stingy grip of greed.
PTS: Characteristics, I.133
WP: 42. Cases, 245
ATI/DTO: Instances
#43: Attha-vasa Suttaṃ, I.151
On the factors to be considered by one who would give a dissertation on Dhamma.
PTS: Qualities, I.134
BD: Conveying the Objective, Olds translation
WP: 43. Advantages, 245
#44: Kathā-pavatti Suttaṃ, I.151
Three things which amount to a profitable talk or on which a profitable talk stands. Except for the introductory proposition, this and the previous sutta are identical. It is a spur, therefore, to the translator, as to his understanding of the sutta, for him to make the effort to render the translations, except for the introductory proposition, in identical terms.
PTS: Respects, I.134
BD: Standing for Profitable Talk, Olds translation
WP: 44. Smooth Flow, 245
#45: Paṇḍita Suttaṃ, I.151
Three things praised by the wise and good: charity, homelessness and care of parents.
PTS: Duties, I.134
WP: 45. The Wise, 245
#46: Sīla-vanta Suttaṃ, I.151
A virtuous bhikkhu living in dependence on a village gives the inhabitants a great opportunity to make good kamma.
PTS: Virtuous, I.135
WP: 46. Virtuous, 246
#47: A-saṇkhata-lakkhaṇa (Sankhata) Suttaṃ, I.152
Three constructed-characteristics of the constructed. Similar to but importantly different than the well-known 'Three Characteristics' — What we have here in the differences between the two sets of characteristics is a valuable clue to the meaning of both.
See the introduction to my translation for my argument as to why translating 'saṇkhata' as 'condition' is a serious mistake.
PTS: Conditioned, I.
ATI: Fabricated
BD: The Construction of the Characteristics of the Constructed
WP: 47. Conditioned, 246
#48: Pabbata-rāja (Pabbata) Suttaṃ, I.152
An inspirational sutta urging leaders of groups to set a good example. It is interesting that in our corrupt day and age [Tuesday, January 28, 2014 4:32 AM] the idea of setting a good example has almost disappeared.
PTS: Mountain, I.135
ATI: A Mountain
WP: 48. Mountains, 246
#49: Ātappa-karaṇīya Suttaṃ, I.153
Three occasions for putting forth extra energy.
PTS: Ardent Energy, I.136
WP: 49. Ardor, 247
ATI/DTO: Ardency, Bhk. Thanissaro, trans.
#50: Mahā Cora Suttaṃ, I.153
Three ways a great bandit and a corrupt bhikkhu are similar.
PTS: Robber Chief i-ii, I.137
WP: 50. A Master Thief, 248
VI. Brāhmaṇa Vagga, I.155
PTS: The Brahmins, I.138
WP: Brahmins, 249
#51: Paṭhama Dve Brāhmaṇa (Dve-jana) Suttaṃ, I.155
Two old Brahmins panicked by impending death seek comfort from Gotama.
Note how casually it is mentioned, and how expected it appears to be that these men should have reached 120 years of age.
PTS: Two people a, I.138
ATI: Two People 1
WP: 51. Two Brahmins (1), 249
#52: Dutiya Brāhmaṇa (Dve-jana) Suttaṃ, I.156
Two old Brahmins panicked by impending death seek comfort from Gotama.
PTS: Two people b, I.139
ATI: Two People 2
WP: 52. Two Brahmins (2), 250
#53: Aññatara Brāhmaṇa Suttaṃ, I.156
The Buddha explains the meaning of 'Seen in this life is Dhamma'. Something so transparent it is invisible to many.
PTS: The Brahmin, I.140
WP: 53. A Certain Brahmin, 250
#54: Pari-b-bājaka Suttaṃ, I.157
The Buddha explains the meaning of 'Seen in this life is Dhamma'. Slightly expanded version of the previous. This Dhamma is not a 'wait-and-see' thing, not a system promising benefits for following its rules only at some future time. When you eliminate some low way of behaving the fear and dread of the consequences of that deed is let go right there. This is not to say that the results are not long lasting, or that some of the promised benefits of following the system do not take working at or arrive later in Time, but the sage will see in the mechanism of action that there is benefit in the beginning, benefit in the middle and benefit at the end and that even the benefit at the beginning is worth the effort.
PTS: The Brahmin Wanderer, I.140
WP: 54. A Wanderer, 251
#55: Nibbuta Suttaṃ, I.158
The Buddha explains the meaning of 'Seen in this life is Nibbāna. Except for the change to Nibbāna from 'Dhamma', identical with the previous sutta, but the meaning is on an entirely different level. The previous question points out the immediate advantage of acts of not-doing. Here what must be seen is that Nibbāna is the perception of the not-happening of the consequences of those deeds.
PTS: Nibbāna, I.141
WP: 55. Nibbāna, 253
#56: Paloka Suttaṃ, I.159
A wealthy Brahmin has heard the story told by the ancients of a time when this world was densely populated and villages and towns and cities grew up right next to each other. He asks Gotama why it is that this is no longer the case and is told that it is because at this time the people are obsessed with lusts, depravities and wrong views resulting in a number of calamities that depopulate the earth.
A tough sutta for modern man to digest for several reasons. Nobody I think will argue that the people today are not as depraved as described, and that that results in wars, but that this depravity affects the weather and crops and causes the unleashing of demonic beings will be harder to see. And then there is the issue of feeding such a dense population ... and this was speaking of a time when the lifespan of man was in the tens of thousands of years.
How can this be seen? This world is a work of the imagination, individual and collective. The individual has no way to know the nature of 'the real world', what he can know is simply the three experiences through the senses, what he 'sees' and 'hears' and 'tastes' and 'touches' has no more concrete reality to it than a dream, but because man desires to live collectively he agrees to believe the world is of a certain nature, possesses certain properties beyond solidity, liquidity, heat and light, motion, space and consciousness. Thus the apparent world is one which is arrived at by consensus*. That consensus changes over time. That's how.
*Actually examined closely it will be seen that outside the saṇgha there are hardly two people in the world that agree with each other about almost anything. What it is is a 'consensus reality' arrived at by the hoodwinking of weak, ignorant majorities by powerful ignorant minorities.
PTS: The Rich Man, I.141
WP: 56. Depopulation, 254
#57: Vacchagotta Suttaṃ, I.160
The Buddha sets straight a rumor that he teaches that it is only to him and his followers that gifts should be given; that it is only gifts to him and his followers that are of great fruit.
PTS: Vacchagotta, I.143
ATI: Vaccha Sutta; To Vaccha (on Generosity)
WP: 57. Vaccha, 254
If one should throw away pot-scourings
or the rinsings of cups
into a pool
or cesspit,
even with the idea of feeding
the creatures that live therein,
I declare it would be a source of merit to him;
to say nothing of his feeding beings that are human.
Nevertheless I say, Vaccha,
that a gift given in the case of the virtuous
is of great fruit,
not those given in the case of the wicked.
AN 3.57 - Woodward
#58: Tikaṇṇa Suttaṃ, I.163
Tikanna, the Brahman, visits the Buddha and sings the praises of the Brahman 'three-fold lore'. Gotama responds describing the 'three-fold-lore' of the Aristocrats: seeing past lives, seeing the outcomes of kamma, and seeing that one has destroyed the corrupting influences.
PTS: Tikaṇṇa i-vi, I.145
WP: 58. Tikaṇṇa, 256
#59: Jāṇussoṇi Suttaṃ, I.166
Janussoni, the Brahman, visits the Buddha and suggests that Brahmins with the threefold knowledge should always be invited to sacrificial events. The Buddha asks him to describe what the Brahmins call the threefold lore. Then Gotama responds describing the 'three-fold-lore' of the Aristocrats: seeing past lives, seeing the outcomes of kamma, and seeing that one has destroyed the corrupting influences.
PTS: Jāṇussoṇī i-iv, I.150
WP: 59. Jāṇussoṇī, 260
#60: Saṇgārava Suttaṃ, I.168
Sangarava approaches Gotama with the idea that those who perform sacrifices do more good for more people than those who leave the household life for the homeless state. Gotama then raises the case of a Buddha arising in the world, one who teaches multitudes, gods and men. There follows discussion of the merits of various magic powers.
Here we can see the origin of the Chinese Mahayana idea that attaining arahantship is selfish. Another interesting thing revealed here is the statement that even in the Buddhas own time his followers numbered in the hundreds of thousands.
There is also in this sutta an interesting description of four different methods of mind-reading.
Now: who sees why Brahmin Sangarava got stuck on Ananda's question and how it was that he got un-stuck by the way the issue was approached by the Buddha?
PTS: Saṇgārava i-vii, I.
ATI (has this at #61): Sangarava Sutta; To Sangarava
WP: 60. Saṇgārava, 261
VII. Mahā Vagga, I.173
PTS: The Great Chapter, I.157
WP: The Great Chapter, 266
#61: Titthāyatanādi Suttaṃ, I.173
The Buddha lays out three positions concerning what is going on here which lead to making no effort to extract oneself from a bondage which entails pain and the endless continuation of pain in rebirth. He then explains his doctrine which does inspire activity towards ending pain and rebirth.
This is an extremely interesting sutta for anyone attempting to break into the just-above-the-beginner level of understanding this Dhamma. In several places throughout the suttas it is hinted that 'seeing the Four Truths, one sees the paṭicca samuppāda; Seeing the samuppāda one sees the Four Truths'. Here in this sutta the two are combined in one. I think this only happens in one other sutta. It is very important for understanding the fact that each of the major segments of the Dhamma are in fact just ways of re-stating the Four Truths in other terms. Understanding this will go a long way to eliminate conflicts between various practices that emphasize one or another of the multiplicity of methods put forward in the Suttas and will greatly simplify comprehension of the system as a whole.
PTS: Tenets i-xiii, I.157
ATI: Sectarians
BD: Three Philosophical Propositions
WP: 61. Sectarian, 266
#62: Bhaya Suttaṃ, I.178
Gotama speaks of three terrors of the common people and shows how their fears go too far; he follows that by speaking of three terrors not subject to remediation through wishes; and then he points the way to overcome terrors.
This sutta speaks to a deep psychological terror, not simply to the fears caused by natural calamity, but the fears that arise facing death of the self or a loved one; twin drives which underlie the search for rebirth driven by the great bond between mothers and sons.
There are a couple of very difficult terms to understand in this sutta and Woodward, Bhk. Thanissaro and Bhk. Bodhi and myself have as a result each got the intent of it and the construction of the logic differently. To my mind the greatest danger comes from Woodward's understanding of the conclusion which points to the idea as being a way for mother's and sons to be united. This is not the idea of the sutta. The idea is the overcoming of the terror, not the happy solution to the disunity. Bhk. Thanissaro and Bhk. Bodhi and I are at least in agreement concerning this aspect.
I have done a translation which I believe evades the pitfalls of this sutta and shows the way Gotama developed his idea.
PTS: Terror i-vi, I.161
ATI: [DTO #63] Dangers Bhk. Thanissaro, trans.
BD: Terrors, Olds translation
WP: 62. Perils, 270
#63: Venāgapura Suttaṃ, I.180
The Buddha describes how his seat on a pile of leaves at the root of a tree is celestial, sublime and Aristocratic.
PTS: Venaga i-vii, I.162
ATI/DTO: [DTO #64] At Venāga Sutta Bhk. Thanissaro, trans.
WP: 63. Venāga, 272
#64: Sarabha Suttaṃ, I.185
Sarabha has quit the Saṇgha believing he understands the Dhamma. He goes around boasting that it is because he understands the Dhamma that he rejects it. The bhikkhus ask the Buddha to set him straight, out of compassion, and he does so. After repeatedly giving Sarabha an opportunity to explain himself which he is unable to do, not even being able to respond at all, the Buddha departs through the air. Sarabha's friends have a great time at his expense as a result.
PTS: Sarabha i-vi, I.167
WP: 64. Sarabha, 272
#65: Kesaputtiya (Kesamutti) Suttaṃ, I.188
The Kalamas, bewildered by contradictory claims as to whose Dhamma is the best, ask Gotama for his advice. He responds without praising his own doctrine or disparaging that of others by outlining criteria for judging for one's self whether or not some doctrine is beneficial or harmful.
PTS: Those of Kesaputta i-xvii, I.170
ATI: To the Kālāmas/The Buddha's Charter of Free Inquiry, Thanissaro Bhikkhu, trans
Soma Thera, trans
WP: 65. Kesaputtiya, 279
#66: Sāḷha Suttaṃ, I.193
A variation on the teaching given in AN 3.65: The Kesaputtiya (Kesamutti) Suttaṃ aka The Kalama Sutta. Here, Old Man Nandako teaches two young Brahmins not to go by what is accepted tradition, by hearsay, or great learning, not to go by logic and inference, the appeal of some theory, or because it is held by a venerated teacher, but only when a thing is understood for one's self to be beneficial, blameless, approved of by the wise, things that when done result in happiness and well-being undertake them and live by them. Examples of knowing for one's self are given.
The sutta ends with the phrase: 'brahma-bhūtena attanā viharatī' Which Bhk. Bodhi ("having himself become divine") and Bhk. Thanissaro: ("he abides [for the remainder of his last life-span] divinely pure in himself") are attempting to avoid translating as per Woodward: "... abides in experience of bliss, by becoming Brahmā.' "Becoming Brahmā" is problematic because of its implication of a self having attained an individualized rebirth as 'a Brahmā God' as this phrase is understood today by Hindu's. See on this: AN 3.070 n.10
What we have here is a good example of the difference between literal translation and interpretive translation. It is where the translator feels the need to interpret that bias can enter the picture and it is for this reason that the Pāḷi Text Society translations are invaluable in that the predominant effort of these translators was in the direction of the literal because their primary interest (and measure of excellence) was in the usefulness of the translation in elucidating the language. Interpretation at some level can't be avoided in translation. This is just something to keep in mind as you read. Check back to the Pāḷi where something doesn't feel right, where you suspect you are being molly-coddled, or where translators differ widely or where there is a suspicion that one is being pushed in a certain direction, especially towards known biases, such as "There is no self."
PTS: Sāḷha i-xiii, I.176
ATI: To Salha
WP: 66. Sāḷha, 283
#67: Kathāvatthu Suttaṃ, I.197
A discourse on the proper subjects of and manner of conducting discourse.
PTS: Topics of Discourse i=vii, I.178
BD: Boundries of Debate
ATI: Topics for Discussion Bhk. Thanissaro, trans.
WP: 67. Bases of Talk, 283
#68: Añña-titthiya (Titthiya) Suttaṃ, I.199
Under the pretext of teaching the bhikkhus how to respond to questions of wanderers of other views, Gotama teaches them the distinguishing features, origin and the technique for preventing lust, hate and delusion from arising, or getting rid of them if they have already arisen.
PTS: Those of Other Views i-vii, I.
ATI: Sectarians Bhk. Thanissaro, trans.
WP: 68. Other Sects, 289
#69: Akusala-mūla (Mūla) Suttaṃ, I.201
Lust, hatred and stupidity are shown to be at the root of all deeds producing unprofitable outcomes both here and hereafter while letting go of lust, hatred and stupidity are shown to be the roots of all deeds producing profitable outcomes both here and hereafter.
PTS: Roots of Demerit i-xi, I.182
ATI: Roots Bhk. Thanissaro, trans.
WP: 69. Roots, 291
#70: Uposatha (Mūl'uposatha) Suttaṃ I.205
Visakha visits the Buddha and is given a detailed description of how to keep the Sabbath.
PTS: Sorts of Sabbath i-xxiv, I.185
ATI: The Roots of the Uposatha
WP: 70. Uposatha, 294
VIII (71-80). Ānanda Vagga,) I.215
PTS: About Ananda, I.195
WP: Ānanda, 303
#71: Channa Suttaṃ, I.215
Ananda explains the disadvantages of lust, anger and stupidity and the advantages of letting these things go to Channa the Wanderer. An essential feature of the Dhamma and the Nature of Nibbāna is seen in this sutta where the advantages of letting go of lust, anger, and stupidity are not stated in terms of gains but in terms of perception of not experiencing the disadvantages.
Woodward notes here about this sutta that it is the only instance in this volume of a Nidana given as just: 'Sāvatthi-nidanaṃ.' A Nidana [the opening few lines of a sutta, usually making the statement that what is being said is a repetition of something heard about a teaching given by such and such a person, in such and such a place, under such and such circumstances] of some sort has frequently, but irregularly been inserted for the digital edition we are putting up here where each sutta needs to be able to stand alone and where the abrupt launching into a talk is jarring. Picking up the Nidana of the first sutta in a chapter, or from the next previous sutta where a Nidana is given, for the rest appears called for where the following suttas begin with 'Atha kho', 'There then'. Otherwise from the context and location of certain characters it is possible to deduce the Nidana. Otherwise a generic beginning including only what is known has often, but not always been inserted.
PTS: Channa i-iii, I.195
ATI (has this at #72): To Channa the Wanderer
WP: 71. Channa, 303
#72: Ājīvaka Suttaṃ, I.217
A householding follower of the Ajivaka's asks Ananda about whose doctrine is taught best, who are those who are conducting themselves the best, who are those who are of benefit to the world. Ananda avoids the trap and speaks only of what doctrine is the best, whether or not those who follow it are well conducted, and whether or not those who follow it are of benefit to the world. Further, the way he speaks of these issues is not by telling the housefather what is what, but by asking the housefather questions getting him to convince himself. The housefather is impressed and becomes a follower of the Buddha.
PTS: The Ascetic i-vi, I.196
ATI (has this at #73): To the Fatalists' Student
WP: 72. Ājīvaka, 304
#73: Mahānāma-Sakka Suttaṃ, I.219
Ananda instructs the Buddha's uncle Mahanama concerning the morality, serenity and wisdom of the seeker and the morality, serenity and wisdom of the adept.
PTS: The Sakyan i-vi, I.198
ATI: To the Sakyan
BD: Mahānāma the Sakkyan, Olds, trans.
WP: 73. The Sakyan, 306
#74: Nigaṇṭha Suttaṃ, I.220
Ananda describes three methods for ending pain and evading kamma as taught by the Buddha.
PTS: The Unclothed i-iii, I.200
WP: 74. The Nigaṇṭha, 307
Discussion
#75: Nivesaka Suttaṃ, I.222
The Buddha advises Ananda to instill unwavering confidence in the Buddha, Dhamma and Saṇgha in those for whom he has fellow-feelings.
PTS: To Be Advised i-v, I.202
WP: 75. Should Be Encouraged, 308
#76: Paṭhama Bhava Suttaṃ, I.223
Covering #76-77. Questioned by Ananda, the Buddha explains the conditions for the arising of existence. These two suttas add to the idea one needs to grasp that existence itself is a thing made by the individual through his own intentional acts. This is also another good sutta to read with the Pāḷi along side. The Olds translation differs significantly from those of Woodward, Bhk. Thanissaro and Bhk. Bodhi.
PTS: Becoming i-iii, I.203
ATI: Becoming (1), Bhk. Thanissaro, trans.
WP: 76. Existence, 309
BD: Existence 1
#77: Dutiya Bhava Suttam I.224
PTS: Intention and aspiration i-iii, I.204
ATI: Becoming (2), Bhk. Thanissaro, trans.
WP: 77. Volition and Aspiration, 309
BD: Existence 2
#78: Sīlabbata Suttaṃ, I.225
The Buddha shows the bhikkhus Ananda's wisdom by testing him with a question about the fruitfulness of various religious practices. A sutta which shows Ananda at an early stage of his career.
PTS: Service, I.204
ATI: Habit and Practice, (was Precept and Practice), Bhk. Thanissaro, trans.
BD: Ethical Practices, Olds, trans.
WP: 78. Setting Up, 311
#79: Gandhajāta Suttaṃ, I.225
The scent of flowers and saps and roots go only on the wind, but the scent of the good man goes in all directions with and against the wind.
PTS: Scent i-iii, I.205
WP: 79. Fragrance, 312
#80: Cūḷanikā or Abhibhu Suttaṃ, I.226
When pressed, the Buddha admits to being able to make his voice heard throughout the thrice-a-thousand mighty thousandfold world-system.
PTS: Abhibhu i-v, I.206
WP: 80. Abhibhū, 312
IX (81-90). Samaṇa Vagga, I.229
PTS: The Recluse, I.208
WP: Ascetics, 314
#81: Samaṇa Suttaṃ, I.229 [The Pāḷi text followed by WP and Bhk. Thanissaro has this as two suttas, the second of which is called Gadrabha Suttaṃ,]
Three trainings which should be eagerly taken up by the aspiring bhikkhu: the training in higher ethical practices, higher development of the heart, and higher wisdom. The bhikkhu neglecting to undertake these trainings is compared to an ass following a herd of cattle thinking he was a steer.
PTS: The Recluse i-ii, I.208
ATI: The Donkey Bhk. Thanissaro trans. He numbers this as #81, but translates as per WP #82 and CSCD #83.
WP: 81. Ascetics, 314
WP: 82. The Donkey, 315
#82: Khetta Suttaṃ, I.229
The three basic trainings of the bhikkhu (training in ethical practices, training the heart, and training in wisdom), are likened to the three basics of farming: preparation of the field, sewing the seed, proper irrigation.
PTS: Agriculture i-ii, I.
WP: 83. The Field, 315
#83: Vajjiputta Suttaṃ, I.230
A bhikkhu finds it too difficult to train in all the rules of the Patimokkha so the Buddha instructs him to train in three things: the higher ethical practices, training the heart, and training in wisdom. Compare this with the story in Jātaka #56.
PTS: The Vajjian i-iii, I.210
ATI The Vajjian Monk Bhk. Thanissaro, trans.
WP: 84. The Young Vajji, 316
#84: Sekkha Suttaṃ, I.231
A 'sekha' (seeker, trainee, pupil, student) is defined as one who is still training in the higher ethical practices, training the heart, and training his wisdom.
PTS: Pupil, I.210
WP: 85. A Trainee, 316
#85: Paṭhama Sikkha Suttaṃ, I.231
The Buddha shows how serious commitment to the training in ethical practices interacts with various levels of accomplishment in training the heart and training in wisdom to result in Streamwinning, Once-returning, Non-returning or Arahantship.
Suttas 84-89 should be read together. One who practices a little gets a little; one who practices thoroughly gets much. The fourth provides the definition of what constitutes the higher ethical practice, the higher training of the heart, and the higher training in wisdom. In AN 3.88 Woodward, in note #1 points out the difficulty raised by the translation of 'citta' as 'thought' rather than 'heart,' its literal meaning. The higher 'citta' is the training in samādhi, 'serenity', which is a state of the heart more than a state of the mind.
An editorial footnote is appended to these suttas referencing this information in table form: See Outline comparing suttas 85-86-87.
PTS: Recital a i-v, I.211
ATI One in Training (1) Bhk. Thanissaro, trans.
WP: 86. The Process of Training (1), 317
BD: Outline of #s 85-86-87 Olds
#86: Dutiya Sikkha Suttaṃ, I.232
The Buddha shows how serious commitment to the training in ethical practices interacts with various levels of accomplishment in training the heart and training in wisdom to result in Streamwinning, Once-returning, Non-returning or Arahantship giving several varieties of Stream-winner, Once-Returner and Non-returner.
PTS: Recital b i-iv, I.212
ATI One in Training (2) Bhk. Thanissaro, trans.
WP: 87. The Process of Training (2), 318
BD: Outline of #s 85-86-87 Olds
#87: Tatiya Sikkha Suttaṃ, I.234
The Buddha shows how serious commitment to the training in ethical practices interacts with various levels of accomplishment in training the heart and training in wisdom to result in Streamwinning, Once-returning, Non-returning or Arahantship giving several varieties of Stream-winner, Once-Returner and Non-returner.
PTS: Recital c i-iii, I.214
WP: 88. The Process of Training (3), 320
BD: Outline of #s 85-86-87 Olds
#88: Paṭhama Sikkhā Suttaṃ, I.235
The Buddha defines the higher ethical practice, the higher training of the heart, and the higher training in wisdom.
PTS: Training a, I.214
ATI: Trainings 1
Buddhism in Translations, Concentration. and Conduct (Excerpts). Warren, trans.
WP: 89. The Trainings (1), 321
#89: Dutiya Sikkhā Suttaṃ, I.235
The Buddha defines the higher ethical practice, the higher training of the heart, and the higher training in wisdom.
PTS: Training b, I.215
ATI: Trainings 2
WP: 90. The Trainings (2), 321
#90: Paṇkadhā or Saṇkavā Suttaṃ, I.236
While listening to the Buddha speak about the training rules, Kassapa bhikkhu thinks that Gotama goes too far along the lines of strict behavior. After the Buddha departs he has second thoughts and suffers regret mightily. He quickly goes to the Buddha to reveal his error. The revelation is acknowledged and he is given a teaching explaining the importance of being a good example. As well as being the teaching on being a good example, this is a good example of what is meant by 'confession' or 'apology' in the Buddha's system. It is really neither a confession nor an apology, but the making conscious of an error in the presence of a person of such a nature as will make the incident unforgettable and useful as a means for keeping check on one's future behavior. The 'revelation' is made either to the person to whom one has behaved badly or to some highly respected person. This is not easy to do but is powerful medicine! Take a person who habitually lies but who understands the danger in lying. The habit is hard to break when attacked head-on, but if such a one resolves to immediately 'confess' that what he has just said is a lie, the embarrassment caused by that will quickly drive him to become more aware when he is speaking.
PTS: Pankadhā i-viii, I.216
WP: 91. Pankadhā, 321
X (91-100). Loṇa-phala Vagga, I.239
PTS: A Grain of Salt, I.219
WP: A Lump of Salt, 325
#91: Accāyika Suttaṃ, I.239
The Buddha addresses the anxiousness of the bhikkhus to attain the goal by likening the training to the three basic tasks of the farmer: plowing the field, sowing the seed, and irrigation. In the same way that these three tasks are under the control of the farmer, the training is under the control of the bhikkhu; in the same way as the growth of the crop is out of the hands of the farmer; the time of attaining the goal is out of the hands of the bhikkhu. Nevertheless there is expectation of results in both cases. Very similar to AN 3.82.
PTS: Urgent i-ii, I.219
ATI: Urgent
WP: 92. Urgent, 325
#92: Paviveka Suttaṃ, I.240. Note that the BJT and CSCD Pāḷi break this into two suttas here.
The Buddha compares the practice of living in solitude of those of other views with the practice of living in solitude of those who follow this Dhamma and Discipline. Then he compares the results of this practice with the steps the farmer goes through to harvest and secure his crop. This sutta describes a course to non-returning based on the practice of seclusion and having cultivated the first jhāna wherein the first three saṇyojana are broken and further there is a restraining of abhi-j-jhāya and vyāpādena (Woodward's coveting and malevolence). Note that the usual fourth saṇyojana is, kāma-c-chanda so that what may be being said is that the restraint of coveting is the essential aspect of wishing for sense pleasures that must at least restrained to attain non-returning.
The BJT and CSCD Pāḷi and Bhk. Bodhi break this sutta into two at section 4. The BJT Pāḷi has this section include all four jhānas; the CSCD and the Pāḷi apparently followed by Bhk. Bodhi have, as is the case with the PTS Pāḷi, only the first jhāna. Except for following what was done before, there is no sense to breaking the sutta into two at this point.
Bhk. Bodhi notes that the commentary wants to deny that this is a non-returner, but all the commentary does is invent the name 'jhāna-non-returner' and define this in the same way as the non-returner is defined which is just what the sutta does. The essential thing the commentary wants to inject into the thinking about this is that this non-returner does not enter a Brahmā-loka or the Pure Abodes, but goes to some kāma world (that would include the Tusita realm) and attains Final Nibbāna there. There is nothing in the sutta itself to confirm or deny this, but attainment of the Brahmā Lokas is said to be done by way of attaining the first jhāna even for commoners. Add this to the picture of the non-returner in the outline above. This is a good example of the kind of mess you can get into trusting the commentaries to explain things.
PTS: Aloofness i-iv, I.220
ATI/DTO: [DTO #95] Autumn, Bhk. Thanissaro, trans.
WP: 93. Solitude, 326
WP: 94. Autumn, 326
Just as in the autumn season
when the sky is clear
and the clouds have fled,
the sun
leaping up into the firmament
drives away all darkness from the heavens
and shines and burns and flashes forth,
even so
in the Ariyan disciple
arises the flawless, taintless eye of wisdom
— AN 3.92 — Woodward
#93: (untitled) I.242
The Buddha describes three sorts of groups of companions: one marked by dedication to practice, one marked by discord, and one marked by harmony. Great praise is put on the group marked by harmony.
PTS: Companies i-v, I.222
ATI: Assemblies, Bhk. Thanissaro, trans.
WP: 95. Assemblies, 326
#94: Paṭhama Ājānīya Suttaṃ, I.244
The Buddha likens the ethical practices, dedication, and insight into the Four Truths of the bhikkhu to the qualities of beauty, strength and speed of a king's thoroughbred horse.
PTS: The Thoroughbred (a) i-v, I.223
ATI: The Thoroughbred
WP: 96. Thoroughbred (1), 329
#95: Dutiyam Ājānīya Suttaṃ, I.245
The Buddha likens the ethical practices, dedication, and breaking of the five yokes to the lower worlds of the bhikkhu to the qualities of beauty, strength and speed of a king's thoroughbred horse.
PTS: The Thoroughbred (b) i-v, I.224
WP: 97. Thoroughbred (2), 329
#96: Tatiyam Ājānīya Suttaṃ, I.245
The Buddha likens the ethical practices, destruction of the corrupting influences (āsavas) of the bhikkhu to the qualities of beauty, strength and speed of a king's thoroughbred horse.
PTS: The Thoroughbred (c) i-v, I.224
WP: 98. Thoroughbred (3), 330
#97: Po-t-thaka Suttaṃ, I.246
This sutta and the next should be one sutta and are presented together in one file for both the Pāḷi and the Woodward translation. The Buddha likens the immoral bhikkhu to cloth made from bark fibers and contrasts this with the moral bhikkhu who is like the treasured cloth made in Benares.
PTS: Rough Cloth i-iv, I.224
WP: 99. Bark Fabric, 330
#98: Potthaka Suttaṃ (part 2) or Kāsikaṃ Vatthaṃ Suttaṃ, I.247
The Buddha likens the immoral bhikkhu to cloth made from bark fibers and contrasts this with the moral bhikkhu who is like the treasured cloth made in Benares.
PTS: Cloth of Benares i-iv, I.225
#99: Loṇaka-Phala Suttaṃ, I.249
The Buddha illustrates the relativity of kamma using three similes. The repercussions of the same deed for one of undeveloped character and one of developed character are compared to the effects of a small amount of salt on a small amount of water and the effects of the same small amount of salt on a large body of water; and two similes comparing the punishment for a small theft committed by a poor man and the punishment for the same small theft committed by a rich and powerful man.
PTS: A Grain of Salt, I.227
ATI: The Salt Crystal
Buddhism in Translations, AN 3.99. Warren, trans.
BD: Salt-Crystal, Olds, trans.
WP: 100. A Lump of Salt, 331
#100: Paṃsudhovaka Suttaṃ, I.253
The Buddha compares the process of attaining the higher mind through meditation to the steps required for the refining of gold. The goldsmith balances use of heat, cooling and examination; the bhikkhu must balance his development of serenity, energy and detachment. In the same way that over-emphasis of one aspect of the process by the goldsmith will likely result in the ruination of the gold, the over-emphasis by the bhikkhu on samādhi will result in sloth, overemphasis on energy building will result in anxiety, and overemphasis on objective detachment will result in the lack of serenity necessary to end the corrupting influences. There are in this sutta very helpful descriptions of the faults to be looked for and got rid of for each stage of advancement in the meditative process.
PTS: Gold-refiner i-xv, I.231
ATI: 1. The Dirt-washer
ATI: 2. Themes
WP: 101. The Soil Remover, 335
WP: 102. A Goldsmith, 338
XI (101-110). Sambodhi Vagga, I.258
PTS: Enlightenment, I.237
WP: Enlightenment, 339
#101: Pubbeva Sambodha Suttaṃ, I.258
The Buddha relates how it was only after he understood, as it really is, the sweet taste of the world, the disadvantages of the world, and the escape from the world, that he considered himself completely awakened.
PTS: Before i-iv, I.237
ATI: [DTO: 104] Before
WP: 103. Before, 339
WP: 104. Gratification (1), 340
#102: Assāda Suttaṃ, I.260
The Buddha states that it is only those who have understood the sweet taste of the world, the disadvantages of the world, and the escape from the world that are truly free, detached, released with an unconfined heart.
PTS: Satisfaction, I.238
ATI: [DTO: 105-106] Allure (1-2)
WP: 105. Gratification (2), 340
WP: 106. Ascetics, 341
#103: Ruṇṇa Suttaṃ, I.261
The Buddha says that singing is just lamentation, dancing is just madness, and laughter is just childishness. Destroy the bridge, he says, to singing and dancing; It is enough, if something is really worthy of rejoicing, to simply smile.
The Buddha says to 'break the bridge' that is singing and dancing. The meaning is that singing and dancing and laughter are reactions to sense stimulus. They are the making of new kamma. There is the sense stimulus and then there follows after an expression which is a statement about that sense stimulus. For the Arahant if what is perceived is worthy, a response is called for, not a reaction. Such is the importance of the word 'sataṃ' 'to mind, or remember', that is to consider and respond rather than react. This is what is going on in back of several cases we encounter in the Suttas where the Buddha smiles and Ananda understands this to be significant and worthy of inquiry as to its cause. [See for example: MN 81
As for 'the bridge' the meaning is that which is a stepping-stone to rebirth: sexual intercourse.
PTS: Lamentation, I.239
BD: Lamentation, Olds, trans.
WP: 107. Wailing, 342
#104: Atitti Suttaṃ, I.261
The Buddha points out that there is no reaching satisfaction in sleep, drink and sexual intercourse.
PTS: Satiety, I.239
BD: No Satisfaction, Olds, trans.
ATI/DTO: [DTO #109] No Satiation, Bhk. Thanissaro, trans.
WP: 108. No Satiation, 342
#105: Kuta Suttaṃ, (1) I.261
A vivid image of the effects of deviant thought. The Buddha likens unguarded thinking to the effects of an unguarded roof peak on the well-being of the rest of the house.
PTS: The peak a, I.240
ATI: The Peak of the Roof, Bhk. Thanissaro, trans.
BD: The Peaked-roof Hut
WP: 109. Peaked Roof (1), 342
#106: Kuta (2) (Vyāpanna) Suttaṃ, I.262
A vivid image of the effects of deviant thought. The Buddha likens warped thinking to the effects of a warped roof peak on the straightness of the rest of the house.
Also of interest in this sutta is the issue of the translation of the word Vyāpāda, here vyāpanna, the fifth saṇyojana, and so very important to understand correctly. The PED has both going to vyāpajjati where they derive it from "[vi + āpajjati]" "vi" = re, un, āpanna [pp.] - 1. entered upon, fallen into, possessed of, having done, or for, āpādeti [Causative] to produce, make out, bring, bring into; which leads [?] to the usual definition of 'malevolence' spoilt, disagreeing, gone wrong; corrupt; Bhk. Bodhi here "fail", Woodward (in this sutta) 'Warped' and 'askew' with a footnote explaining. I suggest what we have here in this sutta is the basic intended meaning as it would be understood throughout the world wherever there is construction using wood, that is as Woodward has it, for English, "warped". I suggest the derivation is: via apada; via the not-path. For the behavior and mental state: deviance, for the opposite: not-warped or straight or just as good "warped" and "not-warped" for all cases. In terms of the saṇyojanas, this would mean behavior and thinking that deviated from the Magga ... not just malevolence.
PTS: The peak b, I.241
BD: Not Warped
WP: 110. Peaked Roof (2), 343
#107: Paṭhama Nidāna Suttaṃ, I.263
Three things from which originate actions, kamma, karma, nidānās, things from which originate, begin — not cause. Down-bound: things to which kamma is bound. If lust were a cause, it would always cause, there would be no escape from kamma. Lust arises and is intentionally abandoned, got rid of, exterminated, ended, understood to such a degree as to cause detachment from it, to stop it in its tracks, to see it coming before it arises and thereby to end kamma. Lust, anger and stupidity are "acted upon" with intentional not-doing).
PTS: Three Causes (a), I.241
ATI/DTO: DTO#112 Causes (1), Bhk. Thanissaro, trans.
WP: 111. Causes (1), 343
#108: Dutiya Nidāna Suttaṃ, I.263 This version of the Pāḷi has been fixed, but the BJT version picks up the previous sutta without making all the necessary changes.
Three things from which originate actions, kamma, karma. This is the reverse case of the previous. This pairing of opposites is a frequent practice in the suttas precisely for situations like this where an exact understanding of the terms must be had to put them in both positive and negative form or they turn the sutta into a mess. Woodward notes that here 'Nidana' as 'cause' doesn't work but he uses 'cause'. Bhk. Bodhi also uses 'cause'. It's an ego thing. A reflection of Pajapati's problem. The arrogance of the ego that at heart thinks it is God the Creator of the Created: the cause of all this. It's inconceivable that things arise without being 'caused'. How come? "Because I can see that I exist, and I can see that things arise in the world as I become conscious of them and therefore I am the cause of things arising in the world." But: "This being, that becomes," is not a causal relationship, it's an associative relationship. The beginning of both this and the previous sutta is: "There are these three nidana giving rise to kamma," Here the three are not-lust, etc. Using 'cause' we are saying that a not-thing is the cause of an action. If we understand nidana to mean, 'bound up in, tied to, (rises in association with)' we then have a sensible translation: Lust is tied to (even based on, even dependent on) the origination of kamma. Not-lust is tied to the origination of kamma. Any kamma tied to lust is no good, any deed not tied to lust is good. In the second case the kamma is the intentional not-doing of any action based on lust. Kamma which ends kamma.
PTS: Three causes (b), I.241
ATI/DTO: DTO#113 Causes (2), Bhk. Thanissaro, trans.
WP: 112. Causes (2), 344
#109: Tatiya Nidāna Suttaṃ, I.264
#109 and 110 provide a variation on the previous two suttas, also a pair of opposites. The Buddha describes how desire for things in the past, future and present provide three bases for the arising of kamma. One sort of kamma brings a bad result, the other a good result. Note here the order 'past, future, present.' This is the standard throughout the suttas, which I say is the case because the mind is a suggestible, ever evolving thing which is by this order pointed into the past, pointed into the future, but made to land in the present. The order used here [USA] today [Monday, March 10, 2014 6:02 AM]; 'past, present, future', shows a mechanical, hierarchical thinking which has the effect of causing the whole population to focus mindlessly on the future, neither learning from the past nor paying attention to (or even enjoying) the present. Get the education to get the job to get the money to get the things that will show everyone else that one is more future oriented than everyone else. Fast tracking, trend setting, fad followers. The latest hairstyle, skirt-length, shoe, college, industry, location, number of children, ... house, car, telephone, radio, TV, hi-fi, Walkman, computer. Faster and faster. Faster, smaller, cheaper ... better? Nobody sees they are out of date before they start, they die hoping to leap-frog the next generation. Like sheep they go to the slaughter. They never looked back to see that in the end they have done nothing, what they got comes to nothing. Round and round and round and round, they drive themselves into the ground. Both Woodward and the BJT Pāḷi make errors not keeping this ordering in mind.
PTS: Three Causes (c) i-iv, I.242
#110: Catuttha Nidāna Suttaṃ, I.265
PTS: Three Causes (d) i-iv, I.243
XII (111-120). Āpāyika Vagga, I.265
PTS: The Downfall, I.244
WP: Bound for the Plane of Misery, 346
#111: Āpāyika Suttaṃ, I.265
Persons of three sorts of habitual behavior end up in Hell, as an animal, as a ghost, or as a Monster. Āpāyika PED: Apāya [Sanskrit apāya, from apa + i, cp. apeti] "going away" viz. - 1. separation, loss ... 2. loss (of property) ... 3. leakage, out flow (of water) ... 4. lapse, falling away (in conduct) ... 5. a transient state of loss and woe after death. Four such states are specified purgatory (niraya), rebirth as an animal [tiracchāna], or as a ghost [peta-loka], or as a Titan [Asura-loka]. Going to be put away for a while. ... few million years. Sub-human states.
PTS: Doomed to the Downfall, I.244
WP: 113. Bound for the Plane of Misery, 346
#112: Dullabha Suttaṃ, I.266
The Buddha speaks of three persons who are difficult to encounter in the world.
PTS: Hard to Find, I.244
ATI/DTO: DTO#115 Rare, Bhk. Thanissaro, trans.
WP: 114. Rare, 346
#113: Appameyya Suttaṃ, I.266
The Buddha speaks of three types of persons found in the world: the one that is easy to measure, the one that is difficult to measure, and the one that is beyond measure.
PTS: Immeasurable, I.244
ATI/DTO: [DTO #116] Immeasurable, Bhk. Thanissaro, trans.
WP: 115. Immeasurable, 346
#114: Āneñja Suttaṃ, I.267
The Buddha describes the difference in fates and rebirth of the student of Buddhism versus the ordinary person. The length of life in various deva realms is given.
PTS: The sphere of infinite space i-iii, I.245
BD: The Difference, Olds, trans.
ATI/DTO: [DTO #117] Imperturbable, Bhk. Thanissaro, trans.
WP: 116. Imperturbable, 347
#115: Vipatti-sampadā Suttaṃ, I.268
The Buddha describes what constitutes failure and success in ethical practices, heart, and viewpoint in this Dhamma-discipline. Check out your concepts of failure and success against this list. Note that in this sutta 'sammā-diṭṭhi' is not defined in terms of the four truths. I have suggested elsewhere that it was likely the definition as given here that was originally understood as High View, and the Four truths were considered a separate doctrine, included in the Magga only when that is presented as the Seeker's Path, or the Non-seeker's Path where it has ten 'folds' and there as the Ninth fold and then in terms of the paṭicca samuppāda. This does not make any difference in terms of doctrine. This sutta as it stands is directed at the commoner interested in avoiding hell and sub-human states and desiring rebirth in pleasant worlds.
Neither Woodward nor Bhk. Bodhi comment on this or quote commentary. Bhk. Bodhi translates 'sammā-diṭṭhi' here as 'correct perspective'. The fact that this was left as it is argues strongly against significant changes being made by early editors.
PTS: Failure and Success i-viii, I.247
WP: 117. Failures and Accomplishments, 348
#116: Apaññaka Suttaṃ, I.270
The Buddha describes what constitutes failure and success in ethical practices, heart, and viewpoint in this Dhamma-discipline. Identical to the previous sutta with the addition of the simile of the true die that always lands steadily on whatever side it lands on.
PTS: Sure i-iv, I.248
WP: 118. Dice, 350
#117: Kammanta Suttaṃ, I.270
The Buddha describes what constitutes failure and success in works, livelihood, and viewpoint in this Dhamma-discipline. A variation on AN 3.15.
PTS: Action i-vi, I.248
WP: 119. Activity, 351
#118: Paṭhama Soceyya Suttaṃ, I.271
The Buddha describes purity of body, speech and mind.
PTS: Purity a, I.249
ATI/DTO: Purities (1), Bhk. Thanissaro, trans.
WP: 120. Purity (1), 351
#119: Dutiya Soceyya Suttaṃ, I.272
The Buddha describes purity of body, speech and mind. A variation on the previous sutta. Purity of mind is in this sutta given as awareness of the Nivaranas (Diversions). Note that it is the presentation given here that is likely the source for its presentation in the Satipaṭṭhana Sutta.
PTS: Purity b i-ix, I.250
ATI/DTO: Purities (2), Bhk. Thanissaro, trans.
WP: 121. Purity (2), 352
#120: Moneyya Suttaṃ, I.273
The Buddha describes perfection of body, speech and mind.
PTS: Perfection, I.251
ATI: Sagacity
WP: 122. Sagacity, 353
XIII (121-130). Kusināra Vagga, I.274
PTS: At Kusinara, I.251
WP: Bharaṇḍu, 353
#121: Kusināra Suttaṃ, I.274
The Buddha describes the thinking of two bhikkhus who receive a gift of a meal, one, living carelessly, to whom the gift is of little fruit to the giver, the other, living carefully, to whom the gift is of great fruit to the giver.
PTS: Kusināra, I.251
ATI/DTO: [DTO #124] At Kusināra, Bhk. Thanissaro, trans.
WP: 123. Kusinārā, 353
#122: Bhaṇḍana Suttaṃ, I.275
The Buddha describes how living in strife arises from sensual, deviant and violent thinking and that where the bhikkhus live in strife is unpleasant to even think about, let alone visit, but where the bhikkhus live in harmony, without sensual, deviant and violent thinking it is pleasant to visit, let alone think about.
PTS: Strife, I.252
WP: 124. Arguments, 354
#123: Gotamake Cetiye Suttaṃ, I.276
A 'lion's roar' wherein Gotama emphatically states that he has taught the Dhamma and leads the congregation well, with logical explanations, in a way that is deep and full of wonders and that the reason he has been able to do this is because he has fully understood the truth of what he is teaching.
PTS: Gotama Shrine, I.253
ATI: At Gotamaka Shrine
BD: Gotamaka Shrine
WP: 125. Gotamaka, 355
#124: Bharaṇḍu-kālāma Suttaṃ, I.276
The Buddha teaches his uncle Mahanama the significance of understanding sense desire [kāma], sense objects [forms, rūpa], and sense-experiences [vedana].
PTS: Bharandu i-vi, I.254
WP: 126. Bharaṇḍu, 356
Discussion
#125: Hatthaka Suttaṃ, I.278
Hatthaka the deva revisits Gotama, describes life in the Aviha Realm, and tells of his strong devotion to the Buddha, Dhamma and Saṇgha. Here is another case of a Non-returner returning to this world for a visit. [see also: AN 10 89] In the sutta we get a tiny little glimpse of life in a Pure Abode.
PTS: Hatthaka i-ii, I.256
WP: 127. Hatthaka, 357
#126: Kaṭuviyaṇ Suttaṃ, I.279
A grim simile for the state of the corrupt individual.
PTS: Corrupt i-iii, I.258
ATI: Katuviya Sutta; Putrid, Bhk. Thanissaro, trans.
WP: 128. Pollution, 358
#127: Paṭhama Anuruddha Suttaṃ, I.281
Anuruddha has visions of women being cast into hell and he asks the Buddha to explain the reasons women are subject to such a fate.
PTS: Anuruddha a, I.259
WP: 129. Anuruddha (1), 359
#128: Dutiya Anuruddha Suttaṃ, I.281
Venerable Anuruddha is instructed by Sariputta to get rid of his conceit about his great powers of clairvoyance, his arrogance about his strenuous energy and his worry about attaining his heart's release from corruption. An important sutta in terms of comparing translation with translation. What is presented in this translation is a picture of Sāriputta's keen perception into the various nature of illusion and his ability to translate his perceptions into the precise prescription necessary for attaining the goal. Previous translations have cast this as a case of Sāriputta chastising Anuruddha for his conceit.
PTS: Anuruddha b i-iii, I.260
BD: 128. Anuruddha
ATI/DTO: 128. To Anuruddha, Bhk. Thanissaro, trans.
WP: 130. Anuruddha (2), 360
#129: Paṭi-c-channa Suttaṃ, I.282
Three things which are done in secret and three things which shine out in the open unhidden.
PTS: Secret, I.261
WP: 131. Concealed, 361
#130: Lekha Suttaṃ, I.283
The temperaments of three sorts of people are likened to what is carved in stone, carved in earth, and carved in water. Bhk. Thanissaro's is the better translation here, Woodward does not make his objects and similes parallel each other.
PTS: Carved on Rock, Earth and Water i-iii, I.262
ATI: Inscriptions
WP: 132. Line Etched in Stone, 361
XIV (131-140). Yodh-ā-jīva Vagga, I.284
PTS: The Fighting-Man, I.263
WP: A Warrior, 362
#131: Yodh-ā-jīva Suttaṃ, I.284
Three ways in which the bhikkhu's practice is likened to the archer's skills of the warrior and which make him worthy of salutation, honors and gifts, a consummate opportunity for the world to make good kamma.
PTS: Fighting-Man i-v, I.263
WP: 133. A Warrior, 362
#132: Parisā Suttaṃ, I.285
Three sorts of groups classified according to the manner in which they are trained.
PTS: Companies, I.264
WP: 134. Assemblies, 363
#133: Mitta Suttaṃ, I.286
Three qualities by which a friend can be known.
PTS: The Friend, I.264
ATI/DTO: [DTO #136] A Friend, Bhk. Thanissaro, trans.
WP: 135. A Friend, 363
#134: Uppādā Suttaṃ, I.286
A sutta stating that whether or not awakened beings appear, three things remain as true properties of things: everything own-made is discontinuous; everything own-made is painful; and all things are not the self.
PTS: Appearance i-iii, I.264
ATI: Dhamma-niyama Sutta; The Orderliness of the Dhamma
Buddhism in Translations: The Three Characteristics, Warren, trans.
BD: Settled
WP: 136. Arising, 363
#135: Kesakambalo Suttaṃ, I.286
The Buddha compares the doctrine holding that there is no kamma to the discomfort of a hair blanket; states that it refutes the teachings of all who have become awakened ones or Arahants; and compares it to setting a net at the mouth of a river to the destruction of all the fish caught therein.
BD: Hair Blanket
PTS: Hair-Blanket i-iv, I.265
WP: 137. A Hair Blanket, 364
#136: Sampadā/Vuddhi Suttaṃ, I.287
Three things called attainment in the Buddha's system and three things called growth in the Buddha's system. This probably should be two suttas as is the case with the Wisdom edition and CSCD Pāḷi.
PTS: Attainments, I.266
WP: 138. Accomplishment, 365
WP: 139. Growth, 365
#137: Assa-khaḷuṇka Suttaṃ, I.287
The Buddha compares the qualities of speed, beauty and good proportions in a colt to the bhikkhu's understanding of the Four Truths, his ability to answer questions about the deep meaning of the Dhamma and discipline, and his ease in getting the necessities of life.
PTS: Colts i-iv, I.266
WP: 140. Horses (1), 365
#138: Assasa-dassā Suttaṃ, I.289
The Buddha compares the qualities of speed, beauty and good proportions in a thoroughbred to the bhikkhu's having destroyed the five yokes to rebirth in the lower worlds, his ability to answer questions about the deep meaning of the Dhamma and discipline, and his ease in getting the necessities of life.
PTS: Thoroughbreds i-v, I.268
WP: 141. Horses (2), 366
#139; Ass-ā-jāniya Suttaṃ, I.290
The Buddha compares the qualities of speed, beauty and good proportions in a thoroughbred to the bhikkhu's having destroyed the āsavas, his ability to answer questions about the deep meaning of the Dhamma and discipline, and his ease in getting the necessities of life.
PTS: Trained Steeds, I.269
WP: 142. Horses (3), 368
#140: Moranivāpa Suttaṃ, I.291
Three sets of three things that indicate one has attained the goal.
PTS: Peacocks' Feeding-ground i-iii, I270.
WP: 143. The Peacock Sanctuary (1), 368
WP: 144. The Peacock Sanctuary (2), 369
WP: 145. The Peacock Sanctuary (3), 369
Discussion
XV (141-150). Maṇgala Vagga, I.292
PTS: Good Auspices, I.270
WP: Auspicious, 369
#141: Akusala Suttaṃ, I.292
Three types of action which land one in Hell and three which land one in a heavenly state. The title of this sutta in the Pāḷi is 'Akusala'. This term is most frequently translated 'unskillful'. 'Sin'; to commit an offense against (God or Law), is not really a Buddhist concept; actions have consequences in accordance with the intent of the actor and the same act can produce various consequences so the idea is really skill at recognizing the intent with which an action is being taken and judging that the consequences will be in accord with that intent and taking the appropriate, or skillful, course. Bhk Bodhi translates as 'Unwholesome.' The synonym is 'unwise.' The term for the converse is 'kusala' which Woodward translates as 'righteous' which suffers from the same bias and unrelatedness to the Pāḷi as his 'sinful'.
Woodward footnotes yathā-bhataṃ, his 'according to his deserts' and Bhk. Bodhi's 'as if brought there' The whole phrase is yathā-bhataṃ nikkhitto evaṃ niraye/saggeti. yatha = like, as, according to; bhata = support; nikkhitta; laid down: 'thus laid down according to support.' The image is of one who is falling (having been 'cast' by his acts) through space and finds a landing place that supports him. So: "Having these three sorts of behavior he is thus placed in ~ such being in accordance with his level of support.
PTS: Sinful, I.270
WP: 146. Unwholesome, 369
#142: Sāvajja Suttaṃ, I.292
Three types of action which land one in Hell and three which land one in a heavenly state. Identical to the previous substituting 'sāvajja' 'with faults' 'faulty' and 'an-avajja' 'faultless' for 'a-kusala' and 'kusala'. Both Woodward and Bhk. Bodhi use 'blameworthy' and 'blameless.' The consequences of one's acts are not in accordance with the will of another but follow on their intent to cause pleasant or unpleasant or not-unpleasant-but-not-pleasant experiences. Not all things held to be blameworthy are faulty and not all things held to be blameless are faultless. Blame is a moral judgment and morality derives its authority not from a view-based standard of ethical behavior but on popular opinion. One 'fears blame', as a practical matter but trying to determine what is and what is not an act that will further one's progress towards the goal of the Dhamma using 'blame' as a standard is risky.
PTS: Blameworthy, I.271
WP: 147. Blameworthy, 369
#143: Vi-sama Suttaṃ, I.293
Three types of action which land one in Hell and three which land one in a heavenly state. Identical to the previous substituting 'visama' and 'sama'. Even, level, like, equal, just. From sa = one, ma = made: made one (even) with. Here Bhk. Bodhi uses 'Unrighteous' and 'Righteous' for which note Woodward's translation of "kusala" in AN 3.141.
PTS: Crooked, I.271
WP: 148. Unrighteous, 370
#144: A-suci Suttaṃ, I.293
Three types of action which land one in Hell and three which land one in a heavenly state. Identical to the previous substituting 'a-suci' and 'suci' PED: suci: pure, clean, white. Note the opposite is 'a-suci' not 'sansushi' or 'san suci' or 'sans cuchi cuchi cuchi'. We have in English pairs of opposites which would serve and better reflect the Pāḷi: pure/impure, clean/unclean.
PTS: Foul, I.271
WP: 149. Impure, 370
#145: Paṭhama Khata Suttaṃ, I.293
Three types of action which amount to having uprooted and spoiled one's self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and three types of action which do not uproot, do not spoil the self, and which surround one with purity, bring praise by the wise, and which result in much good kamma.
Here Woodward translates 'a-kusala' 'immorality'; 'kusala' 'righteous'; 'a-vyatto' 'sinful ignorant'; 'vyatto', 'moral, intelligent'.
PTS: Lifeless a, I.271
WP: 150. Maimed (1), 370
#146: Dutiya Khata Suttaṃ, I.293
Three types of action which amount to having uprooted and spoiled one's self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and three types of action which do not uproot, do not spoil the self, and which surround one with purity, bring praise by the wise, and which result in much good kamma.
Identical to the previous substituting 'sāvajja' 'with faults' 'faulty' and 'anavajja' 'faultless'.
PTS: Lifeless b, I.271
WP: 151. Maimed (2), 371
#147: Tatiya Khata Suttaṃ, I.293
Three types of action which amount to having uprooted and spoiled one's self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and three types of action which do not uproot, do not spoil the self, and which surround one with purity, bring praise by the wise, and which result in much good kamma.
Identical to the previous substituting 'vi-samena' 'crooked' and 'samena' 'straight.'
PTS: Lifeless c, I.271
WP: 152. Maimed (3), 371
#148: Catuttha Khata Suttaṃ, I.294
Three types of action which amount to having uprooted and spoiled one's self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and three types of action which do not uproot, do not spoil the self, and which surround one with purity, bring praise by the wise, and which result in much good kamma.
Identical to the previous substituting 'a-sucinā' 'foul' and 'sucinā' 'clean'.
PTS: Lifeless d, I.272
WP: 153. Maimed (4), 371
#149: Vandanā Suttaṃ, I.294
Three modes of showing respect. The first meaning of 'homage' is that it is an oath of subservience, vassalage, the making of one's self into 'the man' of some lord. While one who has gained in this system is indebted beyond anything any feudal lord might have conceived of, the idea of bondage makes this word antithetical to the spirit of the Dhamma. The idea is a respectful salute, even to the point of prostration or verbal or mental expression of respect and veneration based on true appreciation.
PTS: Homage, I.272
WP: 154. Homage, 371
#150: Pubbaṇha Suttaṃ, I.294
The practice of consummate bodily, verbal and mental behavior yields immediate happiness.
PTS: Happy, I.272
WP: 155. A Good Morning, 371
XVI (151-163). Acelaka Vagga, I.295
PTS: The Unclothed, I.272
WP: Ways of Practice, 371
#151: Paṭhavi Paṭipadā Suttaṃ, I.295
The three modes of attacking the problem of 'pain' (dukkha) in existence: hedonistic self-indulgence, self-torture, and the middle way. The first two are called 'the two extremes' of practice. Providing the 'middle way' as the one alternative that actually worked in attaining the goal of the end of dukkha, was the subject of the first sutta. Note that here the middle way is defined not as the eightfold path, but as the four satipaṭṭhanas. It comes to the same thing as the fourth satipaṭṭhana includes the Way and the Way includes Sammā Sati which is the end result of setting up sati, but it poses some interesting questions. Essentially the entire Dhamma is a Middle Way. The idea of 'middle' being that in stead of acting in one way or the other, one abstains from acting in either way. This is intentional not-doing, not 'doing nothing'! It has a kammic result which is the ending of a kammic stream.
PTS: Practices a i-iii, I.
WP: 156. Establishments of Mindfulness, 372
#152: Dutiya Paṭipadā Suttaṃ, etc. I.296
The three modes of attacking the problem of 'pain' (dukkha) in existence: hedonistic self-indulgence, self-torture, and the middle way.
PTS: Practices b ~, I.275. Note: The PTS has (likely) incorrectly made this into one sutta. It is included here as one sutta, showing section breaks but without repeating the first part of each sutta for the sake of maintaining the PTS sutta numbering system intact.
WP: 157-162. Right Strivings, Etc., 373
In understanding the sutta however the best course would be to read it as separate suttas. That would mean that the middle way that avoids hedonistic self-indulgence and self-torture would be being variously defined as:
1. (in the previous sutta) as the four settings-up of memory [satipaṭṭhānas, not so named],
2. the four best efforts [padhānāni, not so named],
3. the four paths to magic powers [iddipāda],
4. the controlling forces [indriya],
5. the controlling powers [bala],
6. the seven dimensions of self-awakening, [sambojjhaṇga],
7. the eight-fold path (not so named).
As for the interesting questions this raises ... well:
Was this the original understanding of the Middle Way, or a later construction. Assuming this was a later construction, when reading the first sutta one must ask how it was so effective when it did not define the terms in the Way, nor did it define the Four Truths as 'Sammā Diṭṭhi'.
This is the group of 'Dhammas' that is understood to be the 'Dhamma' which is to be set up and remembered as 'living in the Dhamma observing the Dhamma', aka the fourth satipaṭṭhana. This could explain the apparent confusion in the collections which I would put back in order this way: Both 151 and 152+ are one sutta. The statement is that the Middle way is: The Four Satipaṭṭhanas. The Fourth Satipaṭṭhana is then further defined (And what, beggars, is living in the Dhamma, overseeing the Dhamma? Herein a beggar ..." remembers to develop items 2-7. ... but in this case, how was 'Sammā Diṭṭhi' defined, and if as usual in this book, where are the Four Truths?
This is all just fun speculation, there needs to be no doubt as to doctrine as with some effort it can be shown that each of these seven Dhammas are equal to each of the others. The Buddha once said that if four wise men were to sit down to question him in turn taking breaks only for food, sleep and the calls of nature, they would all be dead and gone before he had come to the end of the possible ways the four satipaṭṭhanas could be constructed. See: MN 12 where this statement is made.)
#153: Nikkhitto Niraye Suttaṃ (a) I.297
#154: Nikkhitto Niraye Suttaṃ (b) I.297
#155: Nikkhitto Niraye Suttaṃ (c) I.297
#156: Nikkhitto Niraye Suttaṃ (d) I.298
#157: Nikkhitto Niraye Suttaṃ (e) I.298
#158: Nikkhitto Niraye Suttaṃ (f) I.298
#159: Nikkhitto Niraye Suttaṃ (g) I.298
#160: Nikkhitto Niraye Suttaṃ (h) I.298
#161: Nikkhitto Niraye Suttaṃ (i) I.299
#162: Nikkhitto Niraye Suttaṃ (j) I.299
Behaviors resulting in one landing in hell and the opposite behaviors which result in one landing in a heavenly state.
PTS: 153: Put into Purgatory a, I.275
154: Put into Purgatory b, I.276
155: Put into Purgatory c, I.276
156: Put into Purgatory d, I.276
157: Put into Purgatory e, I.276
158: Put into Purgatory f, I.276
159: Put into Purgatory g, I.276
160: Put into Purgatory h, I.276
161: Put into Purgatory i, I.276
162: Put into Purgatory j, I.276
WP: 163-182. Courses of Kamma Repetition Series, 374
#163: Rāga Peyyālaṃ I.299
A wheel sutta memory exercise playing off lust, hate, stupidity, anger, grudge-bearing, deception, ruthlessness, irritation, selfishness, illusion, treachery, stubbornness, garrulousness, madness, conceit, intoxication and carelessness against higher knowledge, comprehensive knowledge, utter destruction, letting go, waning, putting down, eradication, disposal and rejection. The solution for each set is the development of the states of emptiness, signlessness and purposelessness.
Bhk. Bodhi following the Pāḷi as found in CSCD has this as 170 suttas; the PTS (Pāḷi and translation) has it as one sutta. This version could reasonably be broken into 17 suttas and even more likely considering the pattern followed later in the AN, into the 170 suttas of the CSCD and Bhk. Bodhi versions. However I have followed the PTS Pāḷi. As an exercise it should certainly be one unit, however one sub-divides it.
PTS: Lust, I.276
BD: 163. Lust Repetition Series
WP: 183-352. Lust and So Forth Repetition Series, 376
