Index of the Suttas of the
Saṃyutta Nikāya
Mahā Vagga
Magga Saṃyutta
V. Mahā Vagga
PTS: Saṃyutta Nikāya Volume 5, Mahā-Vagga ed. by M. Léon Feer, London: Pāḷi Text Society 1898. The html formatted Pāḷi Text Society edition of the Pāḷi text.
BJT: Saṃyutta Nikāya Volume 5, Mahā-Vagga The Sri Lanka Buddha Jayanti Tripitaka Series Pāḷi text.
The Pāḷi text for individual suttas listed below is adapted from the Sri Lanka Buddha Jayanti Tripitaka Series [BJT], not from the PTS version. Each translation is linked to it's Pāḷi version and to the PTS, Olds and where available to the ATI Bhk. Thanissaro translation, and each of these is in turn linked back to each of the others. Many, but not all have been checked against the Pāḷi Text Society edition, and many have been reformatted to include the original Pāḷi (and/or organizational) phrase and sentence breaks.
PTS: The Great Chapter, translated by F.L. Woodward,
WP: The Great Book, translated by Bhikkhu Bodhi
ATI: The translations of Bhikkhu Thanissaro and others originally located on Access to Insight,
BD: The translations of M. Olds.
I. Magga Saṃyutta, V.1
PTS: The Kindred Sayings on the The Way, V.1
WP: Connected Discourses on the Path, II.1523
I. Avijjā Vagga, V.1
[1] Avijjā Suttaṃ, V.1
The Buddha explains in a paṭicca-samuppāda-like style how blindness leads to shameful behavior and that gives rise to mistaken points of view which leads to false release. Where there is vision, 'seeing' the bad consequences of shameful acts, that gives rise to consummate point of view which leads to consummate release. Identical to AN 10.105
PTS: Ignorance, V.1
WP: Ignorance, II.1523
ATI: Ignorance
[2] Upaḍḍha Suttaṃ, V.2
Ānanda, probably speaking of friendship with other beggars, declares that it is 'half of the Brahmā life' to be associated with the lovely. Gotama corrects him saying it is the whole of the Brahmā life, but he is speaking of a close association and companionship with the Dhamma.
PTS: The Half, V.2
WP: Half the Holy Life, II.1524
ATI: Half (of the Holy Life)
[3] Sāriputta Suttaṃ, V.3
Sariputta declares that it is 'the whole of the Brahmā life' to be associated with the lovely. Gotama confirms him in this view.
PTS: Sariputta, V.3
WP: Sariputta, II.1525
[4] Brāhmaṇa Suttaṃ, V.4
The Buddha explains how to understand the simile of the chariot.
PTS: The Brahmin, V.4
WP: The Brahmin, II.1525
[5] Kim Attha? Suttaṃ, V.6
The Buddha instructs the bhikkhus in the way they should respond when asked why one lives the holy live under the Buddha, that is, that it is lived for the eradication of pain and that the Aristocratic Eight-dimensional Way is the walk to walk to the ending of pain.
PTS: To What Purpose?, V.6
WP: For What Purpose?, II.1526
[6] Aññataro Bhikkhu Suttaṃ, V.7
The Buddha instructs a bhikkhu in the meaning of the expression: 'Brahmā's Carriage'.
That is 'Brahmā-cariya'. Not really 'the holy life' or 'the godly life', possibly 'the best, or Brahmā's ... behavior (except used better for bhava) conduct, deportment, comportment, manner, demeanor, mien, carriage, bearing ... 'carrying on like Brahmā' the way Brahmā carries himself. Carousing?
PTS: A Certain Monk (a), V.7
WP: A Certain bhikkhu 1, II.1527
[7] Dutiya Aññataro Bhikkhu Suttaṃ, V.8
The Buddha explains a higher understanding of the expression 'The destruction of lust, the destruction of anger, the destruction of delusion. He then instructs a bhikkhu on the meaning of the expression 'The Deathless' and teaches him the way to the deathless.
PTS: A Certain Monk (b), V.7
WP: A Certain bhikkhu 2, II.1528
[8] Vibhaṇga Suttaṃ, V.8
The Buddha teaches the Aristocratic Eight-dimensional High Way giving brief summaries of the meaning of each of the steps of the way.
PTS: Analysis, V.7
WP: Analysis, II.1528
ATI: Analysis of the Path
[9] Suka Suttaṃ, V.10
The Buddha likens success in attaining the aim of the Dhamma to the success of a spike booby-trap at piercing the foot: if it is badly aimed, it fails, if it is well-aimed it succeeds.
PTS: Bearded Wheat, V.9
WP: The Spike, II.1530
[10] Nandiya Suttaṃ, V.11
The Wanderer Nandia asks the Buddha about what leads to Nibbāna, results in Nibbāna, has Nibbāna as its goal.
PTS: Nandiya, V.10
WP: Nandiya, II.1530
II. Vihāra Vagga V.12
[11] Paṭhama Vihāra Suttaṃ, V.12
The Buddha lives in retreat for half a month living in a way similar to the way he did when first achieving awakening. When he emerges he relates his insights concerning the phenomena of experience to the bhikkhus.
PTS: Way of Dwelling (a), V.11
WP: Dwelling, II.1531
BD: Residence (1) Olds, trans.
[12] Dutiya Vihāra Suttaṃ, V.13
The Buddha lives in retreat for three months living in a way similar to the way he did when first achieving awakening. When he emerges he relates his insights concerning the phenomena of experience to the bhikkhus.
The question is: What is the meaning of this and the previous sutta?
We must seek the meaning of a sutta in the sutta as given. I suggest therefore the message is that with all these conditions, positive or negative, up to the point of having tranquilized desire, or thought, or perception itself, whatever the result, the result is experience. Just experience. Not the goal. They happen, they are not the point.
PTS: Way of Living (b), V.12
WP: Dwelling 2, II.1532
BD: Residence (2) Olds, trans.
[13] Sekha Suttaṃ, V.14
The Buddha defines the meaning of the term 'seeker.' (sekha)
PTS: Learner, V.13
WP: A Trainee, II.1532
[14] Paṭhama Uppāda Suttaṃ, V.14
The eight dimensions of the Magga only come together upon the arising of a Buddha.
PTS: By the Uprising (a), V.13
WP: Arising, II.1533
[15] Dutiya Uppāda Suttaṃ, V.14
The eight dimensions of the Magga only come together upon the arising of the discipline of the Well-gone (the Buddha).
PTS: By the Uprising (b), V.13
WP: Arising 2, II.1533
[16] Paṭhama Parisuddha Suttaṃ, V.15
The eight dimensions of the Magga only come together upon the arising of a Buddha.
PTS: Utterly Pure (a), V.13
WP: Purified, II.1533
[17] Dutiya Parisuddha Suttaṃ, V.15
The eight dimensions of the Magga only come together upon the arising of the discipline of the Well-gone (the Buddha).
PTS: Utterly Pure (b), V.14
WP: Purified (2), II.1533
[18] Paṭhama Kukkuṭārāma Suttaṃ, V.15
Bhadda asks Ānanda about the path of unrighteousness (a-Brahmācarin). Ānanda responds that it is the opposite of the Aristocratic Eight-dimensional High Way.
PTS: Cock's Pleasaunce (a), V.14
WP: The Cock's Park (1), II.1533
[19] Dutiya Kukkuṭārāma Suttaṃ, V.16
Bhadda asks Ānanda about the Brahmā manner and the goal of living in the manner of Brahmā.
PTS: Cock's Pleasaunce (b), V.15
WP: The Cock's Park 2, II.1534
[20] Tatiya Kukkuṭārāma Suttaṃ, V.16
Bhadda asks Ānanda about the Brahmā manner, who is called one who lives in the manner of Brahmā, and what is the goal of living in the manner of Brahmā.
PTS: Cock's Pleasaunce (c), V.15
WP: The Cock's Park 3, II.1534
III. Micchatta Vagga, V.17
[21] Micchatta Suttaṃ, V.17
The Buddha teaches the bhikkhus about the mis-directed way and the consummate way.
PTS: Perversion, V.16
WP: Wrongness, II.1535
[22] Akusala-Dhamma Suttaṃ, V.18
The Buddha teaches the bhikkhus about unskillful things and skillful things.
PTS: Unprofitable States, V.16
WP: Unwholesome States, II.1535
[23] Paṭhama Paṭipadā Suttaṃ, V.18
The Buddha teaches the bhikkhus about the contrary way to walk the walk and the consummate way to walk the walk.
PTS: Practice (a), V.16
WP: The Way, II.1535
[24] Dutiya Paṭipadā Suttaṃ, V.18
Whether layman or bhikkhu, contrary practice is contrary practice and leads to no good end; whether layman or bhikkhu consummate practice is consummate practice and is the method, the skillful practice of Dhamma and the walk to walk.
PTS: Practice b, V.17
WP: The Way 2, II.1535
[25] A-sappurisa Suttaṃ, V.19
The Buddha teaches the bhikkhus the difference between the good man and the not so good man.
PTS: The Unworthy (a), V.18
WP: The Inferior Person, II.1536
[26] Dutiya A-sappurisa Suttaṃ, V.20
The Buddha teaches the bhikkhus the difference between the good man and the one superior to the good man and the not so good man and the one inferior to the not so good man.
The lesson here being that it's bad enough to be doing everything in a misguided way, but it's worse still to think this has lead to liberation, and on the other hand it is not sufficient to be doing everything in the consummate way — one must also have consummate knowledge and attain freedom with such behavior.
PTS: The Unworthy (b), V.18
WP: The Inferior Person (2), II.1536
[27] Kumbha Suttaṃ, V.20
The Buddha illustrates the steadying effect of the Eightfold Way on the mind by the example of two pots, one with a stand and one without. The one without the stand is easily knocked over.
PTS: The Pot, V.19
WP: The Pot, II.1537
ATI/DTO: A Pot Bhk. Thanissaro translation.
[28] Samādhi Suttaṃ, V.21
The Buddha teaches the bhikkhus about serenity that can be said to be accompanied by its sources and adornments.
PTS: Concentration, V.19
WP: Concentration, II.1537
BD: Serenity, Olds, trans.
[29] Vedanā Suttaṃ, V.21
The Buddha teaches the bhikkhus that the Eightfold Path is to be cultivated in order to understand the three experiences: pleasant sensation, painful sensation and sensation that is not painful but not pleasant.
Woodward has reversed the meaning of this sutta to make it that the Magga is to be understood by understanding the feelings.
PTS: Feeling, V.19
WP: Feeling, II.1537
[30] Uttiya Suttaṃ, V.22
The venerable Uttiya is taught about the five cords of sense pleasure: sights, sounds, scents, tastes and touches.
Woodward has reversed the meaning of this sutta to make it that the Magga is to be understood by abandoning the five, but it is that the five are to be abandoned by cultivation of the Magga.
PTS: Uttiya, V.20
WP: Uttiya, II.1538
IV. Paṭipatti Vagga, V.23
[31] Paṭipatti Suttaṃ, V.23
The Buddha teaches the bhikkhus how not to walk the walk and how to walk the walk.
PTS: Conduct, V.21
WP: Practice, II.1538
[32] Paṭipanna Suttaṃ, V.23
The Buddha teaches the bhikkhus the one who has not properly walked the walk and the one who has properly walked the walk.
PTS: Conducted, V.21
WP: Practice 2, II.1539
[33] Viraddha Suttaṃ, V.23
Whoever neglects the Eightfold Path also neglects the way to the end of pain.
PTS: Neglected and Undertaken, V.21
WP: Neglected, II.1539
[34] Pāraṇgama Suttaṃ, V.24
The Buddha teaches the bhikkhus the way to going beyond.
The question here is: Is this "a-pāra apāraṇgamanāya saṇvattanti," (Woodward's: "conduces to that state in which no further shore and no hither shore exist") or "apārā pāraṇgamanāya saṇvattanti" Bhk. Bodhi's "lead to going beyond from the near shore to the far shore")? Woodward notes that: At A. v, 233 the Buddha says the two shores are breaking and keeping the precepts. At A. v, 232 (as here) it is the right and wrong eightfold way. The issue is the nature of Nibbāna. In these translator's terms: Is it a far shore or is it without shores?
The PTS Pāḷi text is: "apārāpāraṇgamanāya; the CSCD has: "apārā pāraṃ gamanāya," the BJT is: apārā pāraṇgamanāya.
I suggest: apārāpāra be expanded to: apāra ā-pāraṇ "leads from the not-beyond to beyond" ('shore' enters the translation only through the simile and the minds of the translators). This takes one off the near shore without placing one on a further shore. On the not-beyond they go back and forth in misery, beyond they do not. This comports with the simile of the raft. The Magga and the precepts are the steps to the beyond, they are not the beyond. Following the precepts and the Magga does not lead to a place where both shores do not exist. This would be holding the theory of annihiliationism. Arahantship is known by knowing that there is no more 'it'n and 'at'n' (itthattaṇ). The further shore is surely an 'at'n; the beyond the not-beyond is not.
PTS: Crossing Over, V.22
WP: Going Beyond, II.1539
[35] Paṭhama Sāmañña Suttaṃ, V.25
The Buddha defines shamanism and the benefits brought about by shaminism.
PTS: The Life of the Recluse a, V.23
WP: Asceticism, II.1540
BD: Shamanism 1]
[36] Dutiya Sāmañña Suttaṃ, V.25
The Buddha defines shamanism and the attainments of shaminism.
I do not see how 'samaṇa' can be argued to be anything other than 'shaman'. That it is defined differently by the Buddha than it is commonly understood to be is nothing unusual. I further suggest that the term 'sāmañña-brāhmaṇa' originally indicated the distinction 'practitioners and scholars' with no prejudice intended. Even farther out on that limb, I suggest that 'sāmaṇa' came down from 'sammā' so that in the combination 'sāmañña-brāhmaṇa' what we really have is 'highest-er/best-er'.
PTS: The Life of the Recluse b, V.23
WP: Asceticism 2, II.1540
BD: Shamanism 2]
[37] Paṭhama Brahmāñña Suttaṃ, V.25
The Buddha defines Brahminism and the benefits brought about by Brahminism.
PTS: The Highest Life a, V.24
WP: Brahminhood (1), II.1541
[38] Dutiya Brahmāñña Suttaṃ, V.26
The Buddha defines Brahminism and the attainments of Brahminism.
PTS: The Highest Life b, V.24
WP: Brahminhood 2, II.1541
[39] Paṭhama Brahmā-cariya Suttaṃ, V.26
The Buddha defines the Brahmā manner and the fruits of the Brahmā manner.
PTS: The Best Practice a, V.24
WP: The Holy Life 1, II.1541
[40] Dutiya Brahmā-cariya Suttaṃ, V.26
The Buddha defines the Brahmā manner and the attainments of the Brahmā manner.
PTS: The Best Practice b, V.24
WP: The Holy Life 2, II.1542
Añña-titthiya-Peyyālo
PTS: Of Other Views — Repetition, V.25
[41] Virāga Suttaṃ, V.27
The Buddha explains how the bhikkhus should answer if questioned as to what the purpose is of living under his Dhamma-Vinaya and then questioned as to the way that purpose is to be attained.
PTS: Dispassion, V.25
WP: The Fading Away of Lust, II.1542
[42] Saṃyojana Suttaṃ, V.28
The Buddha explains how the bhikkhus should answer if questioned as to what the purpose is of living under his Dhamma-Vinaya and then questioned as to the way that purpose is to be attained.
PTS: Fetter, V.25
WP 42-48: The Abandoning of the Fetters, Etc., II.1542
[43] Anusaya Suttaṃ, V.28
The Buddha explains how the bhikkhus should answer if questioned as to what the purpose is of living under his Dhamma-Vinaya and then questioned as to the way that purpose is to be attained.
PTS: Tendency, V.26
[44] Addhāna Suttaṃ, V.28
The Buddha explains how the bhikkhus should answer if questioned as to what the purpose is of living under his Dhamma-Vinaya and then questioned as to the way that purpose is to be attained.
PTS: The Way Out, V.26
[45] Asavakhaya Suttaṃ, V.28
The Buddha explains how the bhikkhus should answer if questioned as to what the purpose is of living under his Dhamma-Vinaya and then questioned as to the way that purpose is to be attained.
PTS: Destruction of the Āsavas, V.26
[46] Vijjā-Vimutti Suttaṃ, V.28
The Buddha explains how the bhikkhus should answer if questioned as to what the purpose is of living under his Dhamma-Vinaya and then questioned as to the way that purpose is to be attained.
PTS: Release by Knowledge, V.26
[47] Ñāṇa Suttaṃ, V.28
The Buddha explains how the bhikkhus should answer if questioned as to what the purpose is of living under his Dhamma-Vinaya and then questioned as to the way that purpose is to be attained.
PTS: Knowing, V.26
[48] Anupādā Suttaṃ, V.29
The Buddha explains how the bhikkhus should answer if questioned as to what the purpose is of living under his Dhamma-Vinaya and then questioned as to the way that purpose is to be attained.
The aim of living as Brahmā is dispassion, destruction of the yokes to rebirth, rubbing out residual tendencies, reaching one's final conclusion, destroying the corrupting influences, personally experiencing the rewards of freed vision, attaining knowing and seeing, and attaining final Nibbāna without fuel. Living as Brahmā is accomplished by walking the Magga, and because of that each unit as well as the group as a whole makes a path to Nibbāna.
PTS: Without Grasping, V.26
Suriyassa-Peyyalo: Viveka-Nissitam
PTS: The Sun — Repetition: Based on Seclusion, V.
WP: The Sun Repetition Series: Based upon Seclusion Version, II.1543
[49] Kalyāṇamittatā Suttaṃ, V.29
Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: Friendship with the lovely, V.27
WP: Good Friend, II.1543
BD: Friendship with the Good, Olds, trans.
[50] Sīla Suttaṃ, V.30
Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: Virtue, V.27
WP 50-55: Accomplishment in Virtue, Etc, II.1543
BD: Possession of Ethics, Olds, trans.
[51] Chanda Suttaṃ, V.30
Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: Desire, V.28
BD: Possession of Wanting, Olds, trans.
[52] Atta Suttaṃ, V.30
Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: Self-possession, V.28
BD: Self-possession, Olds, trans.
[53] Diṭṭhi Suttaṃ, V.30
Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: Insight, V.28
BD: Possession of View, Olds, trans.
[54] Appamāda Suttaṃ, V.30
Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: Earnestness, V.28
BD: Possession of Caution, Olds, trans.
[55] Yoniso Suttaṃ, V.31
Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: Systematic, V.28
BD: Possession of Studious Etiological Examination, Olds, trans.
Suriyassa-Peyyalo: Rāga-vinaya-Nissitam
PTS: The Sun — Repetition: Restraint of Passion, V.
WP: The Sun Repetition Series: Removal of Lust Version, II.1544
[56] Dutiya Kalyāṇamittatā Suttaṃ, V.31
Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: Friendship with the lovely, V.29
WP: Good Friend, II.1544
BD: Friendship with the Good, Olds, trans.
[57] Dutiya Sīla Suttaṃ, V.31
Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: Virtue, V.29
WP 57-62: Accomplishment in Virtue, Ect., II.1544
BD: Possession of Ethics, Olds, trans.
[58] Dutiya Chanda Suttaṃ, V.32
Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: Desire, V.29
BD: Possession of Wanting, Olds, trans.
[59] Dutiya Atta Suttaṃ, V.32
Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: Self-possession, V.29
BD: Self-possession, Olds, trans.
[60] Dutiya Diṭṭhi Suttaṃ, V.32
Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: Insight, V.29
BD: Possession of View, Olds, trans.
[61] Dutiya Appamāda Suttaṃ, V.32
Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: Earnestness, V.29
BD: Possession of Caution, Olds, trans.
[62] Dutiya Yoniso Suttaṃ, V.32
Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: Systematic thought, V.29
BD: Possession of Studious Etiological Examination, Olds, trans.
Eka-Dhamma-Peyyalo I: Viveka-nissitam
Covering suttas 63-69. Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: The-One-Condition — Repetition: Based on Seclusion, V.30
WP: One Thing Repetition Series: Based upon Seclusion Version, II.1545
[63] Kalyāṇamittatā Suttaṃ, V.32
PTS: Friendship with the Lovely, V.30
WP: Good Friend, II.1545
[64] Sīla Suttaṃ, V.33
PTS: Virtue, V.30
WP: 64-69:Accomplishment in Virtue, Etc., II.1545
[65] Chanda Suttaṃ, V.33
PTS: Desire, V.30
[66] Atta Suttaṃ, V.33
PTS: Self-possession, V.30
[67] Diṭṭhi Suttaṃ, V.33
PTS: Insight, V.30
[68] Appamāda Suttaṃ, V.33
PTS: Earnestness, V.30
[69] Yoniso Suttaṃ, V.33
PTS: Systematic Thought, V.30
Eka-Dhamma-Peyyalo I: Rāga-vinaya-nissitam
Covering suttas 70-76. Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: The-One-Condition-Repetition: Restraint of Passion, V.30
WP: One Thing Repetition Series: Removal of Lust Version, II.1546
[70] Kalyāṇamittatā Suttaṃ, V.34
PTS: Friendship with the Lovely, V.30
WP: Good Friend, II.1546
[71] Sīla Suttaṃ, V.34
PTS: Virtue, V.30
WP: 71-76:Accomplishment in Virtue, Etc., II.1546
[72] Chanda Suttaṃ, V.34
PTS: Desire, V.30
[73] Atta Suttaṃ, V.34
PTS: Self-possession, V.30
[74] Diṭṭhi Suttaṃ, V.34
PTS: Insight, V.30
[75] Appamāda Suttaṃ, V.35
PTS: Earnestness, V.30
[76] Yoniso Suttaṃ, V.35
PTS: Systematic Thought, V.30
Eka-Dhamma-Peyyalo II: Viveka-nissitam
Covering suttas 77-83. Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: The-One-Condition--Repetition, II: Based on Seclusion, V.31
WP: One Thing Repetition Series 2: Based upon Seclusion Version, II.1546
[77] Kalyāṇamittatā Suttaṃ, V.33
PTS: Friendship with the Lovely, V.31
WP: Good Friend, II.1546
[78] Sīla Suttaṃ, V.33
PTS: Virtue, V.31
WP: 78-83:Accomplishment in Virtue, Etc., II.1547
[79] Chanda Suttaṃ, V.33
PTS: Desire, V.31
[80] Atta Suttaṃ, V.33
PTS: Self-possession, V.31
[81] Diṭṭhi Suttaṃ, V.33
PTS: Insight, V.31
[82] Appamāda Suttaṃ, V.33
PTS: Earnestness, V.31
[83] Yoniso Suttaṃ, V.33
PTS: Systematic Thought, V.31
Eka-Dhamma-Peyyalo II: ii. Rāga-vinaya-nissitam
Covering suttas 84-90. Good friends, ethical culture, the wish to attain, self-knowledge, a view of the working hypothesis, being careful, tracing things back to their point of origin are all factors that herald the rise of the Aristocratic Eightfold Path.
PTS: The-One-Condition-Repetition II: ii. Restraint of Passion, V.31
WP: One Thing Repetition Series II: ii. Removal of Lust Version, II.1547
[84] Kalyāṇamittatā Suttaṃ, V.34
PTS: Friendship with the Lovely, V.30
WP: Good Friend, II.1546
[85] Sīla Suttaṃ, V.34
PTS: Virtue, V.30
WP: 85-90:Accomplishment in Virtue, Etc., II.1548
[86] Chanda Suttaṃ, V.34
PTS: Desire, V.30
[87] Atta Suttaṃ, V.34
PTS: Self-possession, V.30
[88] Diṭṭhi Suttaṃ, V.34
PTS: Insight, V.30
[89] Appamāda Suttaṃ, V.35
PTS: Earnestness, V.30
[90] Yoniso Suttaṃ, V.35
PTS: Systematic Thought, V.30
Gangā Peyyālo I: Viveka-nissitam
Covering suttas 91-102. The Buddha likens the flow of great rivers to the way in which developing and making much of the Aristocratic Eightfold Way brings one to Nibbāna.
PTS: Ganga — Repetition: Based on Seclusion, V.
WP: First Ganges Repetition Series: Based upon Seclusion Version, II.1548
[91] Paṭhama Pācīna Suttaṃ, V.38
PTS: Eastward a, V.32
WP: Slanting to the East, II.1548
[92] Dutiya Pācīna Suttaṃ, V.38
PTS: Eastward b.1, V.32
WP: 92-96: Slanting to the East 92-96, II.1549
[93] Tatiya Pācīna Suttaṃ, V.39
PTS: Eastward b.2, V.32
[94] Catuttha Pācīna Suttaṃ, V.39
PTS: Eastward b.3, V.32
[95] Pañcama Pācīna Suttaṃ, V.39
PTS: Eastward b.4, V.32
[96] Chaṭṭha Pācīna Suttaṃ, V.39
PTS: Eastward c, V.32
[97] Paṭhama Samudda Suttaṃ, V.39
PTS: Ocean (a), V.32
WP: 97-102: The Ocean 97-102, II.1549
[98] Dutiya Samudda Suttaṃ, V.39
PTS: Ocean (b.1), V.32
[99] Tatiya Samudda Suttaṃ, V.39
PTS: Ocean (b.2), V.32
[100] Catuttha Samudda Suttaṃ, V.39
PTS: Ocean (b.3), V.32
[101] Pañcama Samudda Suttaṃ, V.39
PTS: Ocean (b.4), V.32
[102] Pañcama Samudda Suttaṃ, V.39
PTS: Ocean (c), V.32
Gangā-Peyyālo II: Rāga-nissitam
Covering suttas 103-114. The Buddha likens the flow of great rivers to the way in which developing and making much of the Aristocratic Eightfold Way brings one to Nibbāna.
PTS: Ganga-Peyyalo II: Restraint of Passion, V.32
WP: Second Ganges Repetition Series: Removal of Lust Version, II.1549
[103] Paṭhama Pācīna Suttaṃ, V.40
PTS: Eastward a, V.32
WP: Slanting to the East, II.1548
[104] Dutiya Pācīna Suttaṃ, V.40
PTS: Eastward b.1, V.33
WP: 104-108: Slanting to the East, II.1549
[105] Tatiya Pācīna Suttaṃ, V.40
PTS: Eastward b.2, V.33
[106] Catuttha Pācīna Suttaṃ, V.40
PTS: Eastward b.3, V.33
[107] Pañcama Pācīna Suttaṃ, V.40
PTS: Eastward b.4, V.33
[108] Chaṭṭha Pācīna Suttaṃ, V.40
PTS: Eastward c, V.33
[109] Paṭhama Samudda Suttaṃ, V.40
PTS: Ocean (a), V.33
WP: 109-114: The Ocean, II.1549
[110] Dutiya Samudda Suttaṃ, V.40
PTS: Ocean (b.1), V.33
[111] Tatiya Samudda Suttaṃ, V.40
PTS: Ocean (b.2), V.33
[112] Catuttha Samudda Suttaṃ, V.40
PTS: Ocean (b.3), V.33
[113] Pañcama Samudda Suttaṃ, V.40
PTS: Ocean (b.4), V.33
[114] Pañcama Samudda Suttaṃ, V.40
PTS: Ocean (c), V.33
Gangā Peyyālo III: Amatogadha-nissitam
Covering suttas 115-126. The Buddha likens the flow of great rivers to the way in which developing and making much of the Aristocratic Eightfold Way brings one to Nibbāna.
PTS: Ganga-Peyyalo III: Plunging into the Deathless, V.33
WP: Third Ganges Repetition Series: The Deathless as Its Ground Version, II.1549
[115] Paṭhama Pācīna Suttaṃ, V.40
PTS: Eastward a, V.32
WP: Slanting to the East, II.1549
[116] Dutiya Pācīna Suttaṃ, V.40
PTS: Eastward b.1, V.33
WP: 116-120: Slanting to the East, II.1549
[117] Tatiya Pācīna Suttaṃ, V.40
PTS: Eastward b.2, V.33
[118] Catuttha Pācīna Suttaṃ, V.40
PTS: Eastward b.3, V.33
[119] Pañcama Pācīna Suttaṃ, V.40
PTS: Eastward b.4, V.33
[120] Chaṭṭha Pācīna Suttaṃ, V.40
PTS: Eastward c, V.33
[121] Paṭhama Samudda Suttaṃ, V.40
PTS: Ocean (a), V.33
WP: 120-126: The Ocean, II.1549
[122] Dutiya Samudda Suttaṃ, V.40
PTS: Ocean (b.1), V.33
[123] Tatiya Samudda Suttaṃ, V.40
PTS: Ocean (b.2), V.33
[124] Catuttha Samudda Suttaṃ, V.40
PTS: Ocean (b.3), V.33
[125] Pañcama Samudda Suttaṃ, V.40
PTS: Ocean (b.4), V.33
[126] Pañcama Samudda Suttaṃ, V.40
PTS: Ocean (c), V.33
Gangā-Peyyālo IV: Nibbānannino-nissitam
Covering suttas 127-138. The Buddha likens the flow of great rivers to the way in which developing and making much of the Aristocratic Eightfold Way brings one to Nibbāna.
PTS: Ganga-Peyyalo IV: Flowing to Nibbāna, V.33
WP: Fourth Ganges Repetition Series: Slants towards Nibbāna Version, II.1550
[127] Paṭhama Pācīna Suttaṃ, V.40
PTS: Eastward a, V.32
WP: Slanting to the East, II.1549
[128] Dutiya Pācīna Suttaṃ, V.40
PTS: Eastward b.1, V.33
WP: 128-132: Slanting to the East, II.1549
[129] Tatiya Pācīna Suttaṃ, V.40
PTS: Eastward b.2, V.33
[130] Catuttha Pācīna Suttaṃ, V.40
PTS: Eastward b.3, V.33
[131] Pañcama Pācīna Suttaṃ, V.40
PTS: Eastward b.4, V.33
[132] Chaṭṭha Pācīna Suttaṃ, V.40
PTS: Eastward c, V.33
[133] Paṭhama Samudda Suttaṃ, V.40
PTS: Ocean (a), V.33
WP: 133-138: The Ocean, II.1549
[134] Dutiya Samudda Suttaṃ, V.40
PTS: Ocean (b.1), V.33
[135] Tatiya Samudda Suttaṃ, V.40
PTS: Ocean (b.2), V.33
[136] Catuttha Samudda Suttaṃ, V.40
PTS: Ocean (b.3), V.33
[137] Pañcama Samudda Suttaṃ, V.40
PTS: Ocean (b.4), V.33
[138] Pañcama Samudda Suttaṃ, V.40
PTS: Ocean (c), V.33
V. Appamāda Vagga, V.41
Covering suttas 139-148. Nine similes for the caution that is the fundamental condition that leads to the bringing to life of the Aristocratic Eight-dimensional High Way.
PTS: Earnestness, V.33
WP: Diligence, II.1550
[139] Tathāgata Suttaṃ, V.41
PTS: Tathāgata, V.33
WP: The Tathāgata, II.1550
BD: Tathāgata, Olds, trans.
[140] Pada Suttaṃ, V.43
PTS: The foot, V.34
WP: The Footprint, II.1551
BD: The Foot Olds, trans.
[141] Kūṭa Suttaṃ, V.43
PTS: The roof-peak, V.35
WP: The Roof Peak, II.1551
BD: The Roof-peak Olds, trans.
[142] Mūla Suttaṃ, V.44
PTS: Wood, V.35
WP: Roots, II.1552
BD: Root Olds, trans.
[143] Sāro Suttaṃ, V.44
PTS: Heart Wood, V.35
WP: Heartwood, II.1552
BD: Heart-wood Olds, trans.
[144] Vassika Suttaṃ, V.44
PTS: Jasmine, V.35
WP: Jasmine, II.1552
BD: Jasmine Olds, trans.
[145] Rājā Suttaṃ, V.44
PTS: Prince, V.35
WP: Monarch, II.1552
BD: Kings Olds, trans.
[146] Canda Suttaṃ, V.44
PTS: Moon, V.35
WP: The Moon, II.1552
BD: Moon Olds, trans.
[147] Suriya Suttaṃ, V.44
PTS: Sun, V.36
WP: The Sun, II.1552
BD: Sun Olds, trans.
[148] Vattha Suttaṃ, V.44
PTS: Cloth, V.36
WP: The Cloth, II.1552
BD: Cloth Olds, trans.
VI. Bala-karaṇīya Vagga, V.45
Covering suttas 149-160. The Buddha provides twelve similes illustrating various aspects of the Dhamma.
PTS: Deeds Requiring Strength, V.36
WP: Strenuous Deeds, II.1553
[149] Bala Suttaṃ, V.45
PTS: Strength, V.36
WP: Strenuous, II.1553
[150] Bījā Suttaṃ, V.46
PTS: Seed, V.37
WP: Seeds, II.1553
[151] Nāgo Suttaṃ, V.47
PTS: The Snake, V.37
WP: Nagas, II.1554
[152] Rukkha Suttaṃ, V.47
PTS: The Tree, V.38
WP: The Tree, II.1554
[153] Kumbha Suttaṃ, V.48
PTS: The Pot, V.38
WP: The Pot, II.1555
ATI/DTO: A Pot, Bhk. Thanissaro trans.
[154] Sukiya Suttaṃ, V.48
PTS: Bearded Wheat, V.39
WP: The Spike, II.1555
[155] Ākāsa Suttaṃ, V.49
PTS: The Sky, V.39
WP: The Sky, II.1555
[156] Paṭhama Megha Suttaṃ, V.50
PTS: The Rain-cloud a, V.40
WP: The Rain Cloud, II.1556
[157] Dutiya Megha Suttaṃ, V.50
PTS: The Rain-cloud b, V.40
WP: The Rain Cloud 2, II.1556
[158] Nāvā Suttaṃ, V.51
PTS: The Ship, V.40
WP: The Ship, II.1557
[159] Āgantukā Suttaṃ, V.51
PTS: For All Comers, V.41
WP: The Guest House, II.1557
[160] Nadī Suttaṃ, V.53
PTS: The River, V.42
WP: The River, II.1558
VII. Esanā Vagga, V.54
Covering suttas 161-170. The Buddha explains how the Eightfold Path is to be used for the higher knowledge of, thorough knowledge of, thorough destruction of, for the letting go of wishes, delusions, corrupting influences, existence, pain, closed-mindedness, flare-ups, sense-experience, and thirst.
PTS: On Longing, V.43
WP: Searches, II.1550
[161] Esanā Suttaṃ, V.54
PTS: Longing, V.43
WP: Searches, II.1559
[162] Vidhā Suttaṃ, V.56
PTS: Conceits, V.44
WP: Discriminations, II.1560
[163] Āsava Suttaṃ, V.56
PTS: Āsava, V.45
WP: Taints, II.1560
BD: Issues, Olds, trans.
[164] Bhava Suttaṃ, V.56
PTS: Becoming, V.45
WP: Existence, II.1561
[165] Dukkhatā Suttaṃ, V.56
PTS: Suffering, V.45
WP: Suffering, II.1561
[166] Khilā Suttaṃ, V.57
PTS: Obstructions, V.45
WP: Barrenness, II.1561
[167] Mala Suttaṃ, V.57
PTS: Stain, V.46
WP: Stains, II.1561
[168] Nighā Suttaṃ, V.57
PTS: Pains, V.46
WP: Troubles, II.1562
[169] Vedanā Suttaṃ, V.57
PTS: Feelings, V.46
WP: Feelings, II.1562
[170] Taṇhā Suttaṃ, V.57
PTS: Craving, V.46
WP: Cravings, II.1562
170.2 Tasinā or Taṇhā Suttaṃ, V.58
The Buddha explains how the Eightfold Path is to be used for the higher knowledge of, thorough knowledge of, thorough destruction of, for the letting go of wishes, delusions, corrupting influences, existence, pain, closed-mindedness, flare-ups, sense-experience, and thirst.
There is a difference of opinion as to the arrangement of the suttas in this and the following vagga (or maybe it is just me). The PTS, CSCD and Woodward appears to arrange the suttas: Subject: Division (Comprehension, Realization, Wearing out, Abandoning): 3 versions of the 8-fold path without repeating the beginning of the sutta each time (seclusion, dispassion, deathlessness, Nibbāna). The BJT and Bhk. Bodhi (though abridged), have the organization as: Subject: Division I: 1 version of the 8-fold path, Division I, 2nd version of the 8-fold path, etc. then Division II, etc. I have followed the PTS organization as described above.
PTS: Thirst, V.47
WP: Thirst, II.1562
VIII. Ogha Vagga, V.59
Covering suttas 171-180. The Buddha explains how the Eightfold Path is to be used for the higher knowledge of, thorough knowledge of, thorough destruction of, for the letting go of the floods, the bonds, yokes to rebirth, ties to the body, residual inclinations, sense pleasures, diversions, the fuel stockpiles, the yokes to lower rebirths, the yokes to higher rebirths.
In addition to the questions raised regarding the organization of the previous chapter, the final sutta of this chapter, in the Burmese MSS B1-2 (and only it) includes at its end what is, in the case of Bhk. Bodhi's interpretation, the equivalent of #91; in the case of Woodward's interpretation a repletion of the entire sutta.
Taking a wild guess I suggest that there was in some original manuscript some abridged indication that there was to follow here some sort of final conclusion. A terminal knot. I suspect this is also the case with the end of the previous chapter and explains the inclusion of the second Sutta #170. What then I would conclude would be the final conclusion in both Chapters is what Bhk. Bodhi suggests for this chapter alone: a repetition of #91. This would then bring the number of 'takes' on the Eightfold path to five, and would show that the five takes were a progression which flowed, slid and tended towards Nibbāna.
Putting together the repetition collections beginning with #49, if colors or symbols were given to each component part and they were laid out or woven together or arranged as a mandalla in the order of these suttas (and unabridged!!!), what we would see is a magnificent tapestry. I keep trying to encourage people to read these without skipping. Perhaps this is misguided. What would serve just as well would be to read them carefully enough to remember the sequence and then, in meditation, to reconstruct the whole. The vision of this work of art could then be seen in mind and it could never be forgotten.
PTS: The Flood, V.47
WP: Floods, II.1563
[171] Ogha Suttaṃ, V.59
PTS: The Flood, V.47
WP: Floods, II.1563
ATI: Floods
[172] Yoga Suttaṃ, V.59
PTS: Bond, V.48
WP: Bonds, II.1563
[173] Upādāna Suttaṃ, V.59
PTS: Grasping, V.48
WP: Clinging, II.1563
[174] Ganthā Suttaṃ, V.59
PTS: (Bodily) Ties, V.48
WP: Knots, II.1564
[175] Anusayā Suttaṃ, V.60
PTS: Tendency, V.48
WP: Underlying Tendencies, II.1564
[176] Kāma-guṇa Suttaṃ, V.60
PTS: The Sense-Pleasures, V.48
WP: Cords of Sensual Pleasure, II.1564
[177] Nivaraṇāni Suttaṃ, V.60
PTS: Hindrances, V.49
WP: Hindrances, II.1564
[178] Khandā Suttaṃ, V.60
PTS: Factors, V.49
WP: Aggregates Subject to Clinging, II.1565
[179] Orambhāgiya Suttaṃ, V.61
PTS: The Lower Set (of Fetters), V.49
WP: Lower Fetters, II.1565
[180] Uddha-m-bhāgiya Suttaṃ, V.61
PTS: The Higher Set (of Fetters), V.49
WP: Higher Fetters, II.1565
