Index of the Suttas of the
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.
#2: Ādibrahmacariyapaññā Suttaɱ, IV. 150
Eight conditions to be developed which conduce to great wisdom and the respect of fellow seekers.
#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.
#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.
#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.
#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.
#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.
#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.
#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.
#10: Kāraṇḍava Suttaɱ, IV. 168
The Buddha gives three similes for the good reasons to eject a corrupt bhikkhu.
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.
#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.
#13: Ājañña Suttaɱ, IV. 188
The Buddha gives eight ways in which a thoroughbred horse and a worthy bhikkhu share similar traits.
#14: Khaluŋka Suttaɱ, IV. 190
The Buddha gives eight ways in which excitable bhikkhus react like excitable horses when reproved.
#15: Mala Suttaɱ, IV. 195
The Buddha gives eight imperfections found in eight different things.
#16: Dūteyya Suttaɱ, IV. 196
Four pairs of qualities which make a person worthy to carry messages.
#17: Purisa-Bandhana Suttaɱ, IV. 196
Two suttas (this and the next) describing the tricks women and men use to ensnare each other.
#18: Itthi-Bandhana Suttaɱ, IV. 197
#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.
#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].
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.
#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]
#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.
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
BD: Hatthaka-Āḷavaka's Tactics for Gathering a Company, Olds, trans.
#25: Mahānāma Suttaɱ, IV. 220
Mahanama the Sakyan inquires about the factors that go into the making of a good lay disciple.
#26: Jivaka Komarabhacca Suttaɱ, IV. 222
Jivaka Komarabhacca inquires about the factors that go into the making of a good lay disciple.
#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.
#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.
#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.
#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!
The Eight Thoughts of the Great Man
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
 Dhamma. 'Form' in accordance with the practice of this system.
 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.
#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.
#33: Dānavatthu Suttaɱ, IV. 236
Eight habitual ways people give, or eight grounds for giving. You decide. Could be eight habitual grounds for giving.
#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.
#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.
#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.
#37: Sappurisadāna Suttaɱ, IV. 243
Eight considerations or manners of giving of the good man praised by those with insight. Seers (Vipassino).
#38: Sappurisa Suttaɱ, IV. 244
Eight benefits the birth of a good man brings into the world.
#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.
#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.
V. Uposatha-Vagga, IV. 248
PTS: The Observance Day, IV. 170
WP: Uposatha, 1176
Eight essential factors in the observation of the Buddhist Sabbath.
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.
#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.
#45: Bojjh'uposatha Suttaɱ, IV. 259
Bojjha is told of the eight attributes of the Upasatha.
#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.
#47: Visākha-Manāpakāyika Suttaɱ, IV. 267
The Buddha tells Visaka of the eight characteristics of women who are born as goddesses of lovely form.
#48: Nakulamātu-Manāpakāyika Suttaɱ, IV. 268
The Buddha tells Nakulamata of the eight characteristics of women who are born as goddesses of lovely form.
#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.
#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.
VI. Gotamī Vagga 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: Bhikkhun-Ovādaka 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.
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.
#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).'
#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 Aṭṭha-Puggala 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. Bhūmi-Cāla-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 samādhi practice in the context of satipatthana training. A good sutta to break up the rigid understanding of samādhi and satipaṭṭhana 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') 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)
BD: A Condensed Dhamma Discourse, Olds, trans.
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.
#66: Vimokkha Suttaɱ, IV. 306
The Buddha descibes eight progressively more encompassing releases from this world.
#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?'
#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.
#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
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.
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:]