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Index of the Suttas of the
Aŋguttara Nikāya
Atthaka-Nipāta

Key

Index of Sutta Indexes


 

Aŋguttara Nikāya

PTS: Aŋguttara Nikāya, The html formatted Pali Text Society edition of the Pali text.
Volume IV Sevens, Eights and Nines, ed. by E. Hardy, London: Pali Text Society 1899.

BJT: Aŋguttara Nikāya, The Sri Lanka Buddha Jayanti Tripitaka Series Pali text
Volume IV Sevens, Eights and Nines.

The Pali text for individual suttas listed below is adapted from the Sri Lanka Buddha Jayanti Tripitaka Series [BJT]. Pali vagga titles are links to this version of the Pali. Each translation is linked to it's Pali version and to the PTS, Olds and where available to the WP Bhk. Bodhi and ATI Bhk. Thanissaro translation, and each of these is in turn linked back to each of the others. Much, but not all the Pali has been checked against the Pali Text Society edition, and many of the suttas have been reformatted to include the original Pali (and/or organizational) phrase and sentence breaks.

PTS: The Book of the Gradual Sayings or More-Numbered Suttas
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

I. Mettā Vagga, IV. 150

PTS: On Amity, IV. 103
WP: Loving Kindness, 1111

#1: Mettā-Nisaɱsa Suttaɱ, IV. 150

Eight benefits from undertaing the liberation of the heart through loving kindness.

PTS: Amity, IV. 103
WP: 1. Loving Kindness, 1111

#2: Ādibrahmacariyapaññā Suttaɱ, IV. 150

Eight conditions to be developed which conduce to great wisdom and the respect of fellow seekers.

PTS: Insight, IV. 104
ATI: Discernment
WP: 2. Wisdom, 1112

#3: Paṭhama Piya Suttaɱ, IV. 155

Eight conditions which prevent one from being liked and respected by one's fellow seekers and the converse which conduce to being liked and respected by them.

PTS: Qualities not endearing a, IV. 106
WP: 3. Pleasing (1), 1115

#4: Dutiya Piya Suttaɱ, IV. 156

Eight conditions which prevent one from being liked and respected by one's fellow seekers and the converse which conduce to being liked and respected by them. A different set of eight.

PTS: The same b, IV. 107
WP: 4. Pleasing (2), 1115

#5: Paṭhama Lokadhamma Suttaɱ, IV. 156

Eight broad categories into which all worldly activity can be classified and which, if thoroughly understood lead one to dispassion for the world.

BD: The Eight Worldly Concerns, Olds Translation
PTS: Worldly failings a, IV. 107
WP: 5. World (1), 1116

#6: Dutiya Lokadhamma Suttaɱ, IV. 157

Eight broad categories into which all worldly activity can be classified and which, if thoroughly understood lead one to dispassion for the world. In this sutta the distinction is made between the attitudes of the common man towards these eight conditions and the attitude towards them of the student of the Aristocrats. One answer to the Eighth Question.

BD: The Failings of the World, Olds Translation
PTS: The same b, IV. 108
ATI: The Failings of the World, Bhk. Thanissaro, trans.
WP: 6. World (2), 1116

#7: Devadatta-Vipatti Suttaɱ, IV. 160

The Buddha gives eight things which should be periodically reviewed to insure one is on track. The fate of Devadatta is given as an example of how badly things can go wrong if one is neglegant in regard to these things.

PTS: Devadatta, IV. 109
ATI: About Devadatta, Bhk. Thanissaro, trans.
WP: 7. Devadatta's Failing, 1118

#8: Uttara Suttaɱ, IV. 162

Venerable Uttara is teaching the bhikkhus that it is well from time to time to review one's own faults and from time to time to review the faults of others. This is overheard by Vesavana who reports the fact to Sakka, King of the Gods. Sakka visits Uttara and asks him if the saying was original with him and Uttara replies that whatsoever is well said is heard from the Buddha. Sakka then repeats to him the entire episode of it's original utterance by Gotama in AN 8.7. and commends him to remember it as an integral factor in the holy life.

PTS: The venerable , IV. 110
ATI: About Uttara, Bhk. Thanissaro, trans.
WP: 8. Uttara on Failing, 1119

#9: Nanda Suttaɱ, IV. 166

The Buddha praises the way Nananda, who is of a lustful nature, manages to live the spiritual life in purity by way of his practice of garding the senses, moderation in eating, wakefulness, and minding and self-awareness.

PTS: The venerable Nanda, IV. 112
ATI: About Nanda, Bhk. Thanissaro, trans.
WP: 9. Nanda, 1121

#10: Kāraṇḍava Suttaɱ, IV. 168

The Buddha gives three similes for the good reasons to eject a corrupt bhikkhu.

PTS: Sweepings, IV. 114
WP: 10. Trash, 1122

II. Mahā Vagga, IV. 172

PTS: The Great Chapter, IV. 117
WP: The Great Chapter, 1124

#11: Verañja Suttaɱ, IV. 172

The Buddha explains why it is that he should be considered the eldest among gods and men.

PTS: Near Verañja, IV. 117
WP: 11. Verañjā, 1124

#12: Sīha Senāpati Suttaɱ, IV. 179

The story of the conversion of Sīha, the Lacchavi general who was formerly a disciple of the Niganthas.
An elucidation of the distinctions to be made when applying terms descriptive of Gotama's system "A doctrine of inaction, a doctrine of action, a doctrine of annihilation, a doctrine of abhorrence, a doctrine of abolition, a doctrine of mortification, a docrine against rebirth, a doctrine of consolation." At the meal provided by General Siha after his conversion the issue of eating meat came up and we see a clear illustration of the intent of the rule allowing meat to be eaten if it was not known or suspected to have been killed specifically for one. The General has ordered that meat was to be obtained from an animal that was already butchered. This is comparable to purchasing meat on display in a supermarket today. There is no adverse kamma from either the purchase or the eating of such meat. There is also in this sutta the strange statement by the General that he would not kill a living being even for his life's sake. Perhaps he was retired.

PTS: Siha, the General, IV. 124
WP: 12. Sīha, 1130

#13: Ājañña Suttaɱ, IV. 188

The Buddha gives eight ways in which a thoroughbred horse and a worthy bhikkhu share similar traits.

PTS: The Thoroughbred, IV. 130
WP: 13. Thoroughbred, 1136
ATI/DTO: Unruly, Bhk. Thanissaro, trans.

#14: Khaluŋka Suttaɱ, IV. 190

The Buddha gives eight ways in which excitable bhikkhus react like excitable horses when reproved.

PTS: The excitable, IV. 131
ATI: Unruly, Thanissaro Bhikkhu, trans.
WP: 14. Wild Colts, 1137

#15: Mala Suttaɱ, IV. 195

The Buddha gives eight imperfections found in eight different things.

PTS: The Stains, IV. 134
WP: 15. Stains, 1140

#16: Dūteyya Suttaɱ, IV. 196

Four pairs of qualities which make a person worthy to carry messages.

PTS: Messages, IV. 134
WP: 16. Mission, 1141

#17: Purisa-Bandhana Suttaɱ, IV. 196

Two suttas (this and the next) describing the tricks women and men use to ensnare each other.

BD: The Pali, Vocabulary discussion, translation
PTS: A woman's toils, IV.
WP: 17. Bondage (1), 1141

#18: Itthi-Bandhana Suttaɱ, IV. 197

BD: The Pali, Vocabulary discussion, translation
PTS: A man's hold, IV. 135
WP: 18. Bondage (2), 1141

#19: Pahārāda Suttaɱ, IV. 197

Gotama holds a conversation with an eminant Assura [Monster] and contrasts the eight things held to be delightful to them to eight things delightful to the bhikkhus.

PTS: Pahārāda, the asura, IV. 136
WP: 19. Pahārāda, 1142

#20: Uposatha Suttaɱ, IV. 204

The episode depicting the circumstances causing the Buddha to refrain thereafter from leading the bhikkhus in the recitation of the Patimokkha: the ejection of a deceitful bhikkhu by Maha Moggallāna. The episode is followed by a repetition to the bhikkhus of the preceding sutta [AN 8.019].

PTS: The Observance day, IV. 140
WP: 20. Uposatha, 1145

III. Gahapati-Vagga, IV. 208

PTS: On Householders, IV. 142
WP: Householders, 1147

#21: Vesālikaugga Suttaɱ, IV. 208

Ugga of Vesali, a householder, described by the Buddha as having eight wonderful things about himself, tells a bhikkhu of those eight wonderful things.

PTS: Ugga of Vesālī, IV. 142
WP: 21. Ugga (1), 1147

#22: Hatthigāmaka Ugga Suttaɱ, IV. 212

The lay follower, Ugga, of Hatthigāma, is spoken of as having eight wonders associated with him, one of which was that he was a Non-returner. This is the same Ugga about whom it was said: "At the top, Beggars, of those of my Upasakas who serves the Order is Uggato Gahapati." — [AN 1 254]

PTS: Ugga of Hatthigāma, IV. 145
WP: 22. Ugga (2), 1150

#23: Hatthak-Āḷavaka Suttaɱ, IV. 216

The lay follower Hatthaka of Āḷavī is spoken of as having seven wonders associated with him. Upon being told such he expresses concern as to whether laymen were present when it was said. Thereafter he is praised as haveing eight wonders associated with him, the eighth being modesty.

PTS: Hatthaka of Alavi a, IV. 147
ATI: About Hatthaka (1), Thanissaro Bhikkhu, trans.
WP: 23. Hatthaka (1), 1152

#24: Hatthak-Āḷavaka Saŋgahavatthu Suttaɱ, IV. 218

The lay follower Hatthaka of Āḷavī describes how he has managed to gather together a great following using the Buddha's four methods for creating alliances; the Buddha then praises Hatthaka as having eight wonders associated with him.

PTS: The same b, IV. 147
ATI: About Hatthaka (2), Thanissaro Bhikkhu, trans.
WP: 24. Hatthaka (2), 1153

#25: Mahānāma Suttaɱ, IV. 220

Mahanama the Sakyan inquires about the factors that go into the making of a good lay disciple.

PTS: Mahanama, the Sakyan, IV. 149
ATI: Being a Lay Buddhist, Kumara Bhk., trans.
WP: 25. Mahānāma, 1154

#26: Jivaka Komarabhacca Suttaɱ, IV. 222

Jivaka Komarabhacca inquires about the factors that go into the making of a good lay disciple.

PTS: Jivaka Komarabhacca, IV. 150
ATI: To Jivaka (On Being a Lay Follower)
WP: 26. Jīvaka, 1155

#27: Bala Suttaɱ, IV. 223

The Buddha points out the various tools of children, women, thieves, kings, fools, wise men, the learned, and the holy man.

PTS: Attributes a, IV. 150
BD: Tools
WP: 27. Powers (1), 1155

#28: Khinasava Bala Suttaɱ, IV. 223

Sariputta lists the eight powers of one who has destroyed the corrupting influences (asavas) that enable him to know that he has destroyed the corrupting influences.
The first of these is seeing as it is that all things own-made (saŋkhārā-ed) are transitory. Bhk. Bodhi has translated saŋkhārā here as 'conditioned', which is a serious mistake. See the discussion "Is Nibbana Conditioned?" for an explanation of why this is a mistake.

PTS: The same b, IV. 151
ATI: Strengths, Bhk. Thanissaro, trans.
BD: Tools 2, Olds, trans.
WP: 28. Powers (2), 1156

#29: Akkhaṇa Suttaɱ, IV. 225

Eight times when one's rebirth is not best suited (timely) for leading the godly life. Although the optimal time for rebirth is during the lifetime of a Buddha and where one would be able to come into face-to-face contact with him and be of sufficient wits to listen and recognize what was well said as well said, and to seize the opportunity, our time [Tuesday, October 01, 2013 11:27 AM] and our place [the outlying countries, among unintelligent barbarians] is still a good time since the Buddha's teaching is still available even here.

PTS: Untimely, IV. 152
WP: 29. Inopportune Moments, 1156

#30: Anuruddha Suttaɱ, IV. 228

An elegant sutta describing the instructions given Anuruddha which lead to his becoming an arahant. Also useful as an instruction as to how to attain the jhānas. There is also a deep lesson here on the use of psychic power. Gotama first visits Anuruddha by way of 'astral travel' (giving him by this a shock to his system to bring his higher mental powers into play) having overheard him with his supernatural hearing, congratulates him on his thoughts (the seven thoughts of a Great Man), rehearses them with him and instructs him in the attainment of the jhānas, and upon returning rehearses the whole lesson in detail with the bhikkhus. The thing to 'see' is Anuruddha 'hearing' as Gotama rehearses the seven thoughts in detail with the bhikkhus. In this sutta (page 158) there is a definition of set up 'sati' (upaṭṭhitasati) the state achieved by 'satipaṭṭhana' (the setting up of sati) which should be noted by everyone practicing that method, that is (Hare's translation): 'he is endowed in the highest degree with intentness of mind and discrimination; he recollects and calls to mind both the doings and the sayings of long ago' or as in AN 7.4 pg 3: 'he minds and reminds'. — Whereas mindfulness and paying attention are aspects of the practice of setting up sati, the state achieved does not put the emphasis on 'attention' but on the memory. For 'paying attention' we have 'guarding the senses.' So the practice of one who has mastered these two basics is: paying attention to the events occuring at the doors of the senses and using the memory to evaluate those events to the point where they are seen as transient, essentially painful, and not-self at which point there is serenity (samādhi, the peace of detachment) and recognizing this detachment as freedom, freedom. The information is here. The method is well taught. What should be done for you by a teacher, friends, has been done. Getting something from that is up to you. Find your place to be alone, meditate! Do not regret hereafter!

BD: Anuruddha: The Eight Thoughts of a Great Man, olds, trans.
PTS: The Venerable Anuruddha, IV. 154, Extract. Hare, trans.
ATI: To Anuruddha, Bhk. Thanissaro, trans.
WP: 30. Anuruddha, 1160

 

The Eight Thoughts of the Great Man

A thing[1] for those who are of small[2] wishes, this is,
not a thing for those of great wishes.

A thing for those who are contented, this is,
not a thing for those of discontentment.

A thing for those who are retiring, this is,
not a thing for those who take pleasure in community.

A thing for those who seize at energy, this is,
not a thing for those who are cozy.

A thing for those who are present-minded, this is,
not a thing for those who are absent-minded.

A thing for those who are serene, this is,
not a thing for those who are not serene.

A thing for the wise, this is,
not a thing for the stupid.

A thing for the undistracted, this is,
for one loving the undistracted,
not a thing for the distracted,
for one loving distractions.

AN 8.30

 


[1] Dhamma. 'Form' in accordance with the practice of this system.

[2] Not 'few' as per Bhk. Bodhi. Bhk. Thanissaro has the sense, but his 'modest' and 'self-aggrandizing' is an explanation, not a translation. Hare's translation is closer but all miss the fact that the meaning is defined later in the sutta when the Buddha gives as examples: A small wish is one which is focused on one's own attainments, a great wish is one which is focused on fame for such attainment.

 

IV. Dāna Vagga, IV. 236

PTS: On Giving, IV. 160
WP: Giving, 1165

#31: Dāna Suttaɱ, IV. 236

Eight generic ways giving is done.

PTS: On giving a, IV. 160
BD: Giving, Olds translation
WP: 31. Giving (1), 1165

#32: Dutiya Dāna Suttaɱ, IV. 236

Qualities followed by the good person that lead to the gods.
An oddity, this sutta consists of only verses, and verses unlikely to have been spoken by the Buddha at that. Possibly this was originally attached to the previous sutta and detached to make the standard 10 suttas of a chapter.

PTS: The same b, IV. 161
BD: Giving 2, Olds translation
WP: 32. Giving (2), 1166

#33: Dānavatthu Suttaɱ, IV. 236

Eight habitual ways people give, or eight grounds for giving. You decide. Could be eight habitual grounds for giving.

PTS: Grounds for giving, IV. 161
BD: Habits of Giving, Olds translation
WP: 33. Grounds, 1166

#34: Khettupama Suttaɱ, IV. 237

The characteristics of an unproductive field contrasted with the characteriscs of a person where gifts when given are not very productive followed by the converse field and person.

PTS: The field, IV. 161
WP: 34. The Field, 1166

#35: Dānūpapatti Suttaɱ, IV. 239

Eight rebirths resulting from the aspirations made by virtuous givers of gifts to those who live a holy life. Seven are to 'lower heavenly realms' (for some the idea of a life lasting millions of years with exclusively pleasant sensations may seem attractive). If you believe in kamma (or even if you don't and want to cover your bets) and can manage to govern your life without lies, theft, intentional injury to living beings, and can keep away from messing with other people's mates or wards, make gifts to virtuous bhikkhus when you get the opportunity. The aspirations of the virtuous prosper because of their clarity! Aspiration for rebirth with Brahma takes a little more work: some degree of serenity (above worldly lusts, i.e., the first jhāna) and the development of the four godly thoughts. Form an 'aspiration' this way: "Let me (or 'May I'), as a consequence of this gift, be reborn among ..." These are all rebirths for those whose minds 'are set on lower things.' The higher things are Streamwinning, Once Returning, Non-returning and Arahantship.

PTS: Rebirths Due to Gifts, IV. 163
WP: 35. Rebirth on Account of Giving, 1168

#36: Puññakiriyavatthu Suttaɱ, IV. 241

Puññakiriyavatthu. Meritorious-action-(habit or ground). Eight outcomes from the performance of meritorous action graded as to extent of the giving and virtuous behavior involved.

PTS: Action, IV. 164
WP: 36. Actvity, 1170

#37: Sappurisadāna Suttaɱ, IV. 243

Eight considerations or manners of giving of the good man praised by those with insight. Seers (Vipassino).

PTS: The worthy man a, IV. 166
WP: 37. The Good Person's Gifts, 1172

#38: Sappurisa Suttaɱ, IV. 244

Eight benefits the birth of a good man brings into the world.

PTS: The same b, IV. 166
WP: 38. The Good Person, 1173
Discussion

#39: Puññābhisanda Suttaɱ, IV. 245

A sutta describing the bountiful harvest of good consquences following from trust in the Buddha, Dhamma, Saŋgha and the ethical standards of the Aristocrats.

PTS: Yields, IV. 167
ATI: Rewards
WP: 39. Streams, 1173

#40: Apāya-Saɱvattanika Suttaɱ, IV. 247

Eight things which becoming habitual lead to rebirth in Hell, as an animal, as a ghost, as a daemon and here as a human lead to short life, loss of wealth, being hated, being slandered and accused falsely, breaking-up of friendships, hearing unpleasant sounds, hearing unpleasant speech, and going mad.

PTS: Very Trifling, IV. 169
ATI: Results
BD: Landing One in the Pay-up
SpanishSPA: Aterrice en el Pay-up
WP: 40. Conducive, 1175

V. Uposatha-Vagga, IV. 248

PTS: The Observance Day, IV. 170
WP: Uposatha, 1176

#41: Saŋkhitta Aṭṭhaŋg'uposatha Suttaɱ, IV. 248

Eight essential factors in the observation of the Buddhist Sabbath.

BD: The Eight Dimensional Uposatha, olds trans
PTS: The Observances (in brief), IV. 170
ATI: The Uposatha Observance, Ñanavara Thera and Bhikkhu Kantasilo, trans.
WP: 41. In Brief, 1176

#42: Vitthata Aṭṭhaŋg'uposatha Suttaɱ, IV. 251

Eight essential factors in the observation of the Buddhist Sabbath with an explanation of why this practice is so fruitful.
Very interesting from the point of view of the comparative life-spans of some of the gods above the human realm. In this we have an anticipation by about 2500 years of Einstein's Theory of Relativity ... adding some things Einstein didn't think of. Combine this with an understanding that the Paticca Samuppada anticipates quantum physics and whole new worlds of possibilities open up ... But not so long as we have the seven-day work week throwing off the natural rhythm of life as would be lived according to lunar and solar time. In balance with the cosmos, one can see into the cosmos, find one's place, achieve balance; off balance, the sight of man is continually seeking just to find balance. We see the result of that in the focus on the buck. Organize the calendar according to the convenience of the merchant in the seven-day work-week and the mind naturally concludes that the goal of the merchant (the buck) is the source of balance in the world. Think of the ramifications in terms of health, status, power, satisfaction.

PTS: The Observances (in detail), IV. 171
WP: 42. In Detail, 1178
Discussion

#43: Visākh'uposatha Suttaɱ, IV. 255

Eight essential factors in the observation of the Buddhist Sabbath with an explanation of why this practice is so fruitful.

PTS: Visakha, IV. 174
ATI: The Discourse to Visakha on the Uposatha with the Eight Practices, Bhk. Khantipalo, trans.
WP: 43. Visākhā (1), 1181

#44: Vāseṭṭh'uposatha Suttaɱ, IV. 258

Vasettha is told of the eight attributes of the Upasatha and remarks as to how much it would benefit others to so pracice.

PTS: Vāseṭṭha, IV. 174
WP: 44. Vāseṭṭha, 1181

#45: Bojjh'uposatha Suttaɱ, IV. 259

Bojjha is told of the eight attributes of the Upasatha.

PTS: Bojjhā, IV. 175
WP: 45. Bojjhā, 1182

#46: Anuruddha-Manāpakāyika Suttaɱ, IV. 262

The Venerable Anuruddha is visited by a group of goddeses who perform various entertaining magic feats. Afterwards he asks Gotama about the characteristics of women that would result in being reborn in such a way.

PTS: The venerable Anuruddha, IV. 175
WP: 46. Anuruddha, 1182

#47: Visākha-Manāpakāyika Suttaɱ, IV. 267

The Buddha tells Visaka of the eight characteristics of women who are born as goddesses of lovely form.

PTS: Visākhā, IV. 178
WP: 47. Visākhā (2), 1185

#48: Nakulamātu-Manāpakāyika Suttaɱ, IV. 268

The Buddha tells Nakulamata of the eight characteristics of women who are born as goddesses of lovely form.

PTS: Nakulamātā, IV. 178
WP: 48. Nakula, 1185

#49: Paṭham'Alokavijaya Suttaɱ, IV. 269

The Buddha tells Visakha of four things that, for women, lead to power in this world, and four that lead to power in the next.

PTS: Of this world here a, IV. 178
WP: 49. The Present World (1), 1185

#50: Dutiy'Alokavijayā Suttaɱ, IV. 271

The Buddha tells the bhikkhus of four things that, for women, lead to power in this world, and four that lead to power in the next.

PTS: The same b, IV. 180
WP: 50. The Present World (2), 1187
Discussion

VI. Gotamī Vaggo aka Sa-ādhāna-Vagga, IV. 274

PTS: The Gotamid, IV. 181
WP: Gotamī, 1188

#51: Gotamī Suttaɱ, IV. 274

A sutta depicting the famous situation in which MahāPajāpatī asks the Buddha to allow women to enter the order. The 8 special rules that were to be accepted before this was to be allowed, and Gotama's statements concerning the effect on the lifespan of the True Dhamma that would be the result.

PTS: Mahāpajāpatī, the Gotamid IV.
WP: 51. Gotamī, 1188

#52: Bhikkhunovādaka Suttaɱ, IV. 279

The eight qualities a monk must have to be the spiritual advisor of nuns.

PTS: He who may advise, IV. 185
WP: 52. Exhortation, 1192

#53: Saŋkhitta Gotamiyovāda Suttaɱ, IV. 280

The Pali was in a confused state and has been straightened out. Mahapajapati Gotami asks the Buddha for an instruction in brief to guide her through a period of intense study that leads to her becomming an arahant. If you find yourself confused about what is and what is not Dhamma or the Practice or the Teaching of the Teacher, this sort of instruction in brief is very helpful for getting things in to focus.

PTS: Dhamma in brief, IV. 186
ATI: To Gotami
WP: 53. Brief, 1193

#54: Byagghapajja Suttaɱ; aka: Vyāgghapajja Suttaɱ; aka Dīghajāṇu Suttaɱ, IV. 281

The Buddha teaches Longknee four things that are advantageous and make for happiness here, and four things that are advantageous and lead to happiness hereafter.

PTS: Longknee, the Koliyan, IV. 187
ATI: Conditions of Welfare (To Dighajanu), Thanissaro Bhikkhu, trans
ATI: Conditions of Welfare (To Dhighajanu), Narada Thera, trans
WP: 54. Dīghajāṇu, 1194

#55: Ujjaya Suttaɱ, IV. 285

The Buddha teaches Ujjaya four things that are advantageous and make for happiness here, and four things that are advantageous and lead to happiness hereafter.

PTS: Ujjaya, the brahman, IV. 191
WP: 55. Ujjaya, 1197

#56: Bhaya Suttaɱ, IV. 289

Eight terms that should be considered synonyms for sense pleasures: 'fear', 'pain', 'disease', 'inflammation', 'hook', 'bondage', 'swamp', and 'in-wombed' (as in entombed, that is doomed ... to resume).'

PTS: Fear, IV. 192
WP: 56. Peril, 1197

#57: Paṭhama Āhuneyyabhikkhu Suttaɱ, IV. 290

Eight attainments which make a bhikkhu worthy to receive offerings, gifts, signs of respect and make him a peerless opportunity for making good kamma.

PTS: Those worthy of offerings a, IV. 192
WP: 57. Worthy of Offerings (1), 1198

#58: Dutiya Āhuneyyabhikkhu Suttaɱ, IV. 291

Eight attainments which make a bhikkhu worthy to receive offerings, gifts, signs of respect and make him a peerless opportunity for making good kamma.

PTS: The same b, IV. 193
WP: 58. Worthy of Offerings (2), 1199

#59: Paṭhama Aṭṭhapuggala Suttaɱ, IV. 292

Four pairs of individuals worthy to receive offerings, gifts, signs of respect and who are each a peerless opportunity for making good kamma. This group here is in the gatha called 'the sangha of upright living' (Esa sangho ujubhūto), and it is interesting to note that very frequently, if not always, Gotama, when referring to 'the Saŋgha' qualifies his statement with the definition of such as these four, thus defining the Saŋgha more in terms of accomplishment than in terms of membership in the worldly order.

PTS: The eight persons a, IV. 193
WP: 59. Eight Persons (1), 1199

#60: Dutiya Aṭṭhapuggala Suttaɱ, IV. 292

Four pairs of individuals worthy to receive offerings, gifts, signs of respect and who are each a peerless opportunity for making good kamma. Identical with the previous sutta except here in the gatha the sangha is called 'the sangha of "exalted" beings, eight men' (Esa saŋgho samukkaṭṭho sattānaṃ aṭṭha puggalā). In my version of the BJT Pali this sutta is in an especially mangled section which has this line as: "Esa saŋgho andubhuto..." the sangha of the blind!" Some bhikkhu proofreader having a little dangerous fun?

PTS: The eight persons b, IV. 194
WP: 60. Eight Persons (2), 1200

VII. Bhūmicāla Vagga, IV. 293

PTS: On Earthquakes, IV. 194
WP: Cāpāla, 1200

#61: Icchā Suttaɱ, IV. 293

The Buddha deliniates the difference in attitude of eight sorts of persons who still wish for possessions, pointing out that it is the reaction with sorrow or joy to failure or success in their wishes that indicates that one has fallen from the path and the non-reaction with sorrow or joy that indicates that the other is still on the path.

PTS: Hankering, IV. 194
WP: 61. Desire, 1200

#62: Alaɱ Suttaɱ, IV. 296

Six factors which, depending on their presence or absense in a person in eight combinations make for sufficiency in being of benefit to either the self or others or both. This sutta has two characteristics which are interesting. First is that it is another of the sort which come across as mental exercises: it really stretches the attention to keep track. I really hope that seeing some of these suttas completely rolled out brings home this idea that what we have here in this sort of sutta is an enjoyable challenging way to learn Dhamma ... not to mention the benefits in strengthening the memory. The second characteristic found in this sutta is the fact that it is one which is very encouraging to even those whose grasp of the Dhamma is somewhat slender while at the same time points to the path to improvement.

PTS: Enough, IV. 196
WP: 62. Able, 1202

#63: Saŋkhittadesita Suttaɱ, IV. 299

A bhikkhu asks for a lesson 'in brief' and gets a lesson in detail. A truly unique sutta which leads to arahantship by a complex mixing of the four brahma viharas, and jhana practice in the context of satipatthana training. A good sutta to break up the ridgid understanding of the four jhanas and satipatthana practice.
This is a very interesting sutta because it gives a step-by-step instruction in meditation practice. It is notable here that while the factors of jhāna are stated, they are all just classed under 'samādhi' ('serenity'; Hare, Bhk. Thanisaro, Bhk. Bodhi: 'concentration'; which is not a good translation) and are not put in the usual 1-4 grouping and the term 'jhāna' is not mentioned. The method for transitioning out of vitakka and vicāra is inidicated here in a way that is only found in a few suttas: that is, by abandoning one, then the other. Also interesting in this sutta is the way serenity practice is combined with the satipaṭṭānās.

PTS: Dhamma briefly, IV. 198
ATI: In Brief (Good Will, Mindfulness, and Concentration)
WP: 63. In Brief, 1205

#64: Adhideva-Ñāṇa-Dassana Suttaɱ, IV. 302

A valuable sutta for those interested in the development of the 'Devine Eye' or clairvoyance. Gotama provides a step-by step progression from the seeing of vague lights, to seeing the forms of beings, to associating with them and conversing with them, to learning of various sorts of information about them to knowing whether or not one had one's self at some time been one of them.
This is also a detailed presentation of the cultivation of serenity based on 'light' which is said to be the samadhi most conducive to yielding knowledge and vision. Begin by 'looking at' the vague lights one sees when the eyes are partially closed. Without thinking about the lights, track the lights. The best practice is to not 'focus down,' but to repeatedly glance at, as one does not generally 'focus down' on things in normal seeing, but glances at things. (Wisdom of Don Juan) Overcome the obstacle of delight or surprise, or fear, or attachment to the phenomena or pride in the accomplishment when the vague lights become clearly distinguishable shapes, when the shapes become beings, when the beings become pictures, when the pictures become stories, etc.
The Hare translation made the best of a confused PTS Pali which was, as we have it, abridged without so indicating and was a mess, the BJT Pali was similarly messed up. I have put the Pali into the form I believe was originally intended and have reconstructed Hare's translation accordingly. You've been told.

PTS: At Gayā, IV. 201
WP: 64. Gayā, 1207

#65: Abhibhāyatana Suttaɱ, IV. 305

The Buddha describes how to recognize that one has mastered fear in eight fundamental situations [Olds] or how to recognize eight situations in which one is to overcome bias [also Olds, in DN 33.8.10] or he teaches of eight spheres over which one is to attain mastery (the nature of which is not explained) [Hare, or Olds without reading the footnote] or he teaches eight perceptions overcoming the defects of the kasinas [Bodhi (not given)], or he teaches eight paths to jhana access [Rhys Davids; DN 33.8; as with Bhk. Bodhi, based on commentary]. Take your pick, though I think my latest here is the closest to the Pali and makes more sense than anything done so far in revealing this most mysterious set of experiences which appear here and there throughout the suttas.

PTS: Mastery, IV. 202
BD: 65. The Spheres of Mastery Over Fear, Olds, translation
WP: 65. Overcoming, 1209

#66: Vimokkha Suttaɱ, IV. 306

The Buddha descibes eight progressively more encompassing releases from this world.

PTS: The deliverances, IV. 203
BD: 66. The Releases, Olds, translation
WP: 66. Emancipations, 1210

#67: Anariya-Vohāra Suttaɱ, IV. 307

A sutta deliniating the scope of dishonest speech.

PTS: Un-Ariyan practices, IV. 204
WP: 67. Declarations (1), 1211

#68: Ariya-Vohāra Suttaɱ, IV. 307

A sutta deliniating the scope of honest speech.

PTS: Ariyan practices, IV. 204
WP: 68. Declarations (2), 1211

#69: Parisa Suttaɱ, IV. 307

The Buddha delineates eight assemblies of beings and tells how he has visited each and there became like unto them in color, like unto them in manner and there taught them Dhamma and they knew him not.

PTS: Assemblies, IV. 205
WP: 69. Assemblies, 1211

#70: Bhumicāla Suttaɱ, IV. 308

The Buddha states that he is able to extend his lifespan to the end of the evolution of the world. He states this three times but Ananda does not take the hint to ask him to do so. Mara rejoyces but overplays his hand, pushing for the Buddha to enter PariNibbana immediately. The Buddha tells Mara not to be impatient for he will do so within three months thereby renouncing the remainder of his lifespan possible. At this statement there is a world-shaking earthquake. Then Ananda asks about the causes of such earthquakes and Gotama explains the eight causes. A hard sutta for those grounded in modern science to accept. An interesting thing in this regard is the description of the first cause of such a quake which is more or less what we might call a 'normal' quake. In this it is stated that the earth is situated (stands) on water, the water on air and that when the air becomes disturbed, it disturbes the water which disturbes the earth. Our history books record the idea of the earth being on water as ancient ignorant myth. But if the translation of 'water' is it's other meaning as 'liquid' and if the translation of 'air' is as it's other meaning as 'motion'. We could then see that the statement is that the earth's mantal rests on liquid and that when such things as solar flairs and cosmic winds disturb the magnetic field ... . Well ... the scientists will immediately say that it isn't the liquid strata that causes quakes, but the plates rubbing against each other. But what causes their movement? I know! I know! It's the movements of those turtles. The other causes are much more mystical. ... but what causes the solar winds? Etc.

PTS: Earthquakes, IV. 205
WP: 70. Earthquakes, 1211

VIII. Yamaka-Vagga, IV. 314

PTS: The Pairs, IV. 210
WP: Pairs, 1216

#71: Paṭhama Samantapāsādika Suttaɱ, IV. 314

A stepwise method of progression from faith to arahantship.

PTS: Faith a, IV. 210
WP: 71. Faith (1), 1216

#72: Dutiya Samantapāsādika Suttaɱ, IV. 315

A stepwise method of progression from faith to arahantship. Identical with AN 8.71 above but with the deliverances substituted for the four jhanas. What is the significance of this? First one must understand that the deliverances are not 'the final deliverance' as in Nibbana. In both the case of the jhanas and the deliverances, Nibbana is attained upon conscious realization of liberation. Upekkah (detachment), or the fourth jhana (or any state of detachment above involvement with sense pleasures), or the perception of the ending of sense experience, are in and of themselves not enough. The factors that would bring such detached or liberated states to an end and result in re-entry or rebirth, that is, the āsavas, or corrupting influences, must be brought to and end and seen to have been completely eliminated. So what is being said in these suttas is that one uses the detached state of the jhana, or the released state of the deliverances, first working on the ending of the asavas and then attaining freedom from them, and realizing one has got free, one is free.

PTS: The same b, IV. 211
WP: 72. Faith (2), 1218

#73: Paṭhama Maraṇasati Suttaɱ, IV. 316

A sutta which illustrates the extreme degree of concentration required to be considered careful mindfulness — in this case, of death.

PTS: Mindfulness of death a, IV. 212
WP: 73. Mindfulness of Death (1), 1219

#74: Dutiya Maraṇasati Suttaɱ, IV. 320

A detailed exposition of the 'mindfulness of death' practice.

PTS: Mindfulness of death b, IV. 214
WP: 74. Mindfulness of Death (2), 1222

#75: Paṭhama Sampadā Suttaɱ, IV. 322

A list of eight achievements helpful for evaluating one's progress in the system.

PTS: The achievements a, IV. 215
WP: 75. Accomplishments (1), 1223

#76: Dutiya Sampadā Suttaɱ, IV. 322

A list of eight achievements helpful for evaluating one's progress in the system, with detailed explanation of each.

PTS: The achievements b, IV. 215
WP: 76. Accomplishments (2), 1223

#77: Icchā Suttaɱ, IV. 325

Venerable Sāriputta deliniates the difference in attitude of eight sorts of persons who still wish for possessions, pointing out that it is the reaction with sorrow or joy to failure or success in their wishes that indicates that one has fallen from the path and the non-reaction with sorrow or joy that indicates that the other is still on the path. Identical with AN 8.61, but spoken by Venerable Sāriputta

PTS: Hankering, IV. 215
WP: 77. Desire, 1225

#78: Alaɱ Suttaɱ, IV. 328

Six factors which, depending on their presence or absense in a person in eight combinations make for sufficiency in being of benefit to either the self or others or both. Identical with AN 8.62, but spoken by Venerable Sāriputta

PTS: Enough, IV. 216
WP: 78. Able, 1226

#79: Sekha-Parihāniya Suttaɱ, IV. 331

Eight conditions which conduce to failure for a bhikkhu in training; eight which conduce to success. Applies just as well to anyone interested in awakening.

PTS: Failure, IV. 216
WP: 79. Decline, 1226

#80: Kusītārambhavatthu Suttaɱ, IV. 332

The Buddha illustrates eight generic situations giving rise to indolence and the eight counter measures to be taken to arouse energy.

PTS: The bases of indolence and energy, IV. 216
ATI: The Grounds for Laziness and the Arousal of Energy
WP: 80. Grounds for Laziness and Arousing Energy, 1226

IX. Sati Vagga, IV. 336

PTS: Mindfulness, IV. 219
WP: Mindfulness, 1229

#81: Satisampajañña Suttaɱ, IV. 336

How a progression of interdependent steps from paying attention to memory to knowing and seeing freedom fails when paying attention to memory is missing and succeeds when it is present.

PTS: Mindfulness, IV. 219
WP: 81. Mindfulness, 1229

#82: Puṇṇiya Suttaɱ, IV. 337

Punniya, asks why it is that sometimes the Buddha will teach and sometimes not. Gotama explains that there are eight factors involved, but that more than the simple eight factors what is needed is to see progress up the eight factors in a bhikkhu. So sometimes a teaching may be given with only some of the factors and other times not when even one is missing. Identical with AN 10.83 Woodward, with fewer factors.

PTS: The venerable Puṇṇiya, IV. 220
WP: 82. Puṇṇiya, 1230

#83: Kiɱ Mūlaka Suttaɱ, IV. 338

The Buddha teaches the bhikkhus how to respond to the questions: 'Wherein, sirs, are all things rooted?' 'What is their origin?' 'What gives rise to all things?' 'What is their confluence?' 'What is their chief state?' 'What their master state?' 'What their further state?' and 'Of all things what is most precious?'

PTS: The root of things, IV. 221
BD: What is the Root? Olds translation.
WP: 83. Rooted, 1231

#84: Mahā Coraŋga Suttaɱ, IV. 339

Eight things that if a bandit does them shortens his career or if he refrains from them lengthens his career. This sutta does more than just show compassion even for the bandit, the principles enumerated can be generalized out to other careers, for example, to politicians.

PTS: The highwayman, IV. 222
WP: 84. A Thief, 1232

#85: Tathāgatādhivacana Suttaɱ, IV. 340

Eight terms that can be considered synonyms for the Buddha or Tathagata, or Arahant.

PTS: Recluse, IV. 223
WP: 85. Designations, 1232

#86: Nāgita Suttaɱ, IV. 340

The Buddha rejects an opportunity to receive bountiful homage from lay disciples. When his attendent Nigita pleads the case for accepting Gotama replies compairing gifts in homage to a heap of dung next to the happiness of renunciation, seclusion, calm, and awakening.

PTS: Homage, IV. 223
ATI: [lists as: Yasa Sutta], Honor, Thanissaro Bhikkhu, trans.
WP: 86. Nāgita, 1233

#87: Pattanikkujjana Suttaɱ, IV. 344

Eight reasons the Saŋgha may 'overturn the bowl' (refuse to accept food or other gifts) of a lay disciple. A terrible punishment in the light of a belief in kamma and the rarity of the opportunity to give to the 'peerless field for making merit' which is the Saŋgha.

PTS: The bowl, IV. 227
WP: 87. Almsbowl, 1235

#88: Appasādappasāda Suttaɱ, IV. 345

Eight reasons laymen may express disapproval of a bhikkhu.

PTS: Disapproval, IV. 227
WP: 88. Lack of Confidence, 1236

#89: Paṭisāraṇiyakamma Suttaɱ, IV. 346

A layman having brought a complaint against a bhikkhu, the Saŋgha may meet and impose a punishment of expiation against the bhikkhu or it may elect to cancel the proceedings if he is found innocent of the offense.

PTS: Expiation, IV. 228
WP: 89. Reconciliation, 1236

#90: Tassapāpiyyasikā Sammāvattana Suttaɱ, IV. 347

Eight sanctions which may be imposed on a bhikkhu by the sangha if he is found guilty of an offense.

These past few suttas, because of their nature as vinaya, could be very old, possibly composed prior to the formal putting together of the vinaya rules.

PTS: The proper practice, IV. 228
WP: 90. Behavior, 1237

#90a: Untitled in PTS and listed below the conclusion of IX. Sati-Vagga and prior to X. (Listed as: Sāmañña Vaggo, Suttas 1-27 in the BJT text; as V. Similarly in Bodhi, WP.) IV. 348

Left abbreviated in both the Pali and Hare in the following way: The list of 27 Female Lay disciples is given, but where Vesaka's name appears, the text is developed according to the instructions — that is, it is identical to AN 8.43 (above). I am a great fan of eliminating the abbreviations, but 27 identical suttas seems a little excessive. (On the other hand it does not seem unreasonable to think that the identical sutta was in fact delivered 27 times under very similar circumstances.)

PTS: 90a Some Female Lay-Disciples, IV. 229
WP: 91-117. 1237

X. Rāgādi Peyyālaɱ, IV. 348

PTS: Passion, IV. 229
WP: Lust and So Forth Repetition Series, 1237

For the complete understanding of passion, these eight states must be made become. The beginning of a repetition wheel sutta. This is the "Noble Eightfold Path" [Ariya Aṭṭhaŋgika Magga,] but apparently before it became known as that. Here it is simply called the 'Eight-Way' sutta. Additionally it is interesting that the familiar Noble Eightfold Path is not otherwise included among the eights.

91: Aṭṭhamaggaŋga Suttaɱ IV 348
PTS: 91. The understanding of passion a, IV. 229
WP: 118. 1237

92: Abhibhāyatana Suttaɱ, IV. 348
PTS: 92. The same b, IV. 229
BD: 92. The Spheres of Mastery Over Passion Olds trans.
WP: 119. 1238

93: Abhibhāyatana Suttaɱ, IV. 348
PTS: 3. The same c, IV. 230
BD: 93. The Spheres of Deliverance from Passion, Olds trans.
WP: 120. 1238

94: Aṭṭhamaggaŋga: Pariññya Suttaɱ IV. 349
PTS: 94: The Comprehension of Passion (a) IV. 230
95: Abhibhāyatana: Pariññya Suttaɱ IV. 349
PTS: 95: The Comprehension of Passion (b) IV. 230
96: Aṭṭhavimokkha: Pariññya Suttaɱ IV. 349
PTS: 96: The Comprehension of Passion (c) IV. 230

[And abridged and indicated by title only, to follow the above 3 as pattern:]

[All: 94-120] 97: Aṭṭhamaggaŋga: rāgassa parikkhayāya, IV. 349
98: Abhibhāyatana: rāgassa parikkhayāya, IV. 349
99: Aṭṭhavimokkha: rāgassa parikkhayāya, IV. 349
100: Aṭṭhamaggaŋga: rāgassa pahānāya, IV. 349
101: Abhibhāyatana: rāgassa pahānāya, IV. 349
102: Aṭṭhavimokkha: rāgassa pahānāya, IV. 349
103: Aṭṭhamaggaŋga: rāgassa khayāya, IV. 349
104: Abhibhāyatana: rāgassa khayāya, IV. 349
105: Aṭṭhavimokkha: rāgassa khayāya, IV. 349
106: Aṭṭhamaggaŋga: rāgassa vayāya, IV. 349
107: Abhibhāyatana: rāgassa vayāya, IV. 349
108: Aṭṭhavimokkha: rāgassa vayāya, IV. 349
109: Aṭṭhamaggaŋga: rāgassa virāgāya, IV. 349
110: Abhibhāyatana: rāgassa virāgāya, IV. 349
111: Aṭṭhavimokkha: rāgassa virāgāya, IV. 349
112: Aṭṭhamaggaŋga: rāgassa nirodhāya, IV. 349
113: Abhibhāyatana: rāgassa nirodhāya, IV. 349
114: Aṭṭhavimokkha: rāgassa nirodhāya, IV. 349
115: Aṭṭhamaggaŋga: rāgassa cāgāya, IV. 349
116: Abhibhāyatana: rāgassa cāgāya, IV. 349
117: Aṭṭhavimokkha: rāgassa cāgāya, IV. 349
118: Aṭṭhamaggaŋga: rāgassa paṭinissaggaāya, IV. 349
119: Abhibhāyatana: rāgassa paṭinissaggaāya, IV. 349
120: Aṭṭhavimokkha: rāgassa paṭinissaggaāya, IV. 349

PTS: [All: 94-120] 97: The exhaustion of Passion (a) IV. 230
PTS: 98: The exhaustion of Passion (b) IV. 230
PTS: 99: The exhaustion of Passion (c) IV. 230
PTS: 100: The abandonment of Passion (a) IV. 230
PTS: 101: The abandonment of Passion (b) IV. 230
PTS: 102: The abandonment of Passion (c) IV. 230
PTS: 103: The destruction of Passion (a) IV. 230
PTS: 104: The destruction of Passion (b) IV. 230
PTS: 105: The destruction of Passion (c) IV. 230
PTS: 106: The decay of Passion (a) IV. 230
PTS: 107: The decay of Passion (b) IV. 230
PTS: 108: The decay of Passion (c) IV. 230
PTS: 109: The freedom from desire for Passion (a) IV. 230
PTS: 110: The freedom from desire for Passion (b) IV. 230
PTS: 111: The freedom from desire for Passion (c) IV. 230
PTS: 112: The ending of Passion (a) IV. 230
PTS: 113: The ending of Passion (b) IV. 230
PTS: 114: The ending of Passion (c) IV. 230
PTS: 115: The quittance of Passion (a) IV. 230
PTS: 116: The quittance of Passion (b) IV. 230
PTS: 117: The quittance of Passion (c) IV. 230
PTS: 118: The renunciation of Passion (a) IV. 230
PTS: 120: The renunciation of Passion (c) IV. 230

WP: 121-147. 1239

[Abridged with the first set of three unabridged as the pattern for the rest:]

121-600: Rāgādi Peyyālaɱ (continued)
PTS 121-600: Of other conditions, IV. 230
WP: 148-627. 1239


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