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Index of the Suttas of the
Aŋguttara Nikāya
Tika-Nipāta

Key

Index of Sutta Indexes


 

Aŋguttara Nikāya

PTS: Aŋguttara Nikāya, The html formatted Pali Text Society edition of the Pali text.
Volume I Ones, Twos and Threes, ed. by R. Morris, London: Pali Text Society 1885, second edition, revised by A.K. Warder, 1961.

BJT: Aŋguttara Nikāya, The Sri Lanka Buddha Jayanti Tripitaka Series Pali text
Volume I Ones, Twos and Threes.

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 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, Volume I. F.W. Woodward translation
ATI: Translations of Bhikkhu Thanissaro and others originally located on Access to Insight
WP: The Numerical Discourses of the Buddha, Bhikkhu Bodhi translation
BD: The M. Olds translations

3. Tika-Nipāta, I.101

PTS: The Book of the Threes
ATI: Book of the Threes
WP: The Book of the Threes

I. Bāla Vagga, I.101

PTS: The Fool, I.87
WP: The Fool, 201

#1: Bhaya Suttaɱ, I.101

Thoughts about fools and wise men.

PTS: Untitled, I.87
MNL: Fear, Sister Upalavana trans.
WP: Peril, 201

#2: Lakkhaṇa Suttaɱ, I.102

Thoughts about fools and wise men.

PTS: Untitled, I.88
ATI: Characterized (by Action), Bhk. Thanissaro, trans.
MNL: Characteristics, Sister Upalavana trans.
WP: Characteristics, 202

#3: Cintī Suttaɱ, I.102

Thoughts about fools and wise men.

PTS: Untitled, I.88
MNL: Considering, Sister Upalavana trans.
WP: Thinking, 202

#4: Accaya Suttaɱ, I.103

Thoughts about fools and wise men.

PTS: Untitled, I.89
MNL: Pardoning, Sister Upalavana trans.
WP: Transgression, 203

#5: Ayoniso Suttaɱ, I.103

Thoughts about fools and wise men.

PTS: Untitled, I.89
MNL: Without Wise Thinking, Sister Upalavana trans.
WP: Carelessly, 203

#6: Akusala Suttaɱ, I.103

Thoughts about fools and wise men.

PTS: Untitled, I.89
MNL: Demeritorias Actions, Sister Upalavana trans.
WP: Unwholesome, 203

#7: Sāvajja Suttaɱ, I.104

Thoughts about fools and wise men.

PTS: Untitled, I.89
MNL: Blamable, Sister Upalavana trans.
WP: Blameworthy, 204

#8: Sabyābajjha Suttaɱ, I.104

Thoughts about fools and wise men.

PTS: Untitled, I.89
MNL: Troubled, Sister Upalavana trans.
WP: Afflictive, 204

#9: Khata Suttaɱ, I.105

Thoughts about fools and wise men.

PTS: Untitled, I.89
MNL: Destroyed, Sister Upalavana trans.
WP: Maimed, 204

#10: Mala Suttaɱ, I.105

Thoughts about fools and wise men.

PTS: Untitled, I.90
MNL: Blemishes, Sister Upalavana trans.
WP: Stains, 205

II. Rathakāra Vagga, I.106

PTS: The Wheelwright, I.90
WP: The Cart Maker, 205

#11: Ñāta Suttaɱ, I.106

Advising three things leads many people astray, advising the three opposite things leads them to their advantage.

PTS: Three Qualities, I.90
MNL: Well-known Sister Upalavana trans.
BD: Knowingly, Olds translation
WP: Well Known, 205

#12: Sāraṇīya Suttaɱ, I.106

Three places which should be remembered by a Warlord and in a similar way the three places which should be remembered by a bhikkhu.

PTS: Three Places, I.91
MNL: Remembers Sister Upalavana trans.
WP: To Be Remembered, 206

#13: Āsaɱsa Suttaɱ, I.107

The Buddha compares worldly ambitions with those of the bhikkhus.

PTS: Three Persons, I.92
MNL: Desires Sister Upalavana trans.
WP: A Bhikkhu, 207

#14: Cakkavatti Suttaɱ, I.109

The Buddha compares the duty to the Dhamma of a Buddha to the duty to the Dhamma of a Wheel-rolling King.

PTS: Dhamma, I.94
MNL: The Universal Wheel Sister Upalavana trans.
WP: Wheel-Turning, 208

#15: Rathakara (Pacetana) Suttaɱ, I.110

The Buddha tells a story of his former birth as a wheelwright to illustrate how the person of crooked formation fails and the one of flawless construction stands fast.

PTS: The wheelwright or Pacetana, I.95
ATI: The Chariot Maker
MNL: King Pacetana Sister Upalavana trans.
WP: Pacetana, 210

#16: Apaṇṇaka Suttaɱ, I.113

The Buddha describes three pracices which conduce to certainty of attaining the wise course.

PTS: The Sure Course, I.97
MNL: Causing Trouble to Oneself Sister Upalavana trans.
WP: The Unmistaken, 211

#17: Attavyābādha Suttaɱ, I.114

Three modes of behavior which are oppressive of self, others, and both, three that are not oppressive.

PTS: Three Qualities, I.99
MNL: A Sure Method Sister Upalavana trans.
WP: Oneself, 213

#18: Devaloka Suttaɱ, I.115

The bhikkhus find the idea of rebirth in heaven repugnant, but more repugnant than that is the idea of bad behavior of body, speech and mind.

PTS: The Deva-World, I.99
Buddhism in Translations, AN 3:18: Heaven Not the Highest Good. Warren, trans.
MNL: Heaven Sister Upalavana trans.
WP: Deva, 213

#19: Paṭhama Pāpaṇika Suttaɱ, I.115

The Buddha compares the reasons for the success or failure of a shopkeeper to the reasons for the success or failure of a bhikkhu's attainment of serenity.

PTS: The shopkeeper a, I.99.
MNL: The First on a Shopkeeper Sister Upalavana trans.
WP: Shopkeeper (1), 213

#20: Dutiya Pāpaṇika Suttaɱ, I.116

The Buddha compares the attributes of a successful businessman to the attributes of a bhikkhu successful at making headway in the acquiring of skillful states.

PTS: The Shopkeeper b, I.100
MNL: The Second on a Shopkeeper Sister Upalavana trans.
WP: Shopkeeper (2), 214

III. Puggala Vagga, I.118

PTS: On Persons, I.102
WP: Persons, 215

#21: Kāyasakkhī Suttaɱ, aka Saviṭṭha Suttam aka Samiddha Suttaɱ, I.118

Three elders differ on the best of three forms of Stream-entry and submit the question to the Buddha.

PTS: Testifying with body, I.102
BD: The Body-knower, Olds translation
MNL: Venerable Saviṭṭha Sister Upalavana trans.
WP: Saviṭṭha, 215

#22: Gilāna Suttaɱ, I.120

Providing medical treatment to three types of persons is likened to teaching Dhamma to three types of persons. One sort of person will not recover whether he receives treatment or not; one will recover whether he receives treatment or not; and one will recover if he receives treatment, but not if he does not. Similarly one sort of person will not gain the path whether he hears Dhamma or not; one will gain the path whether he hears Dhamma or not; and one will gain the path if he hears Dhamma and not if he does not. It is for the sake of the sick man who will recover if he receives medical treatment that providing medical treatment for the sick is not useless. Similarly it is for the sake of the one who will gain the path if he hears Dhamma that teaching Dhamma is not useless.

PTS: The sick man, I.103
ATI 22: Gilana Sutta; Sick People
MNL: Sick Persons Sister Upalavana trans.
WP: Patients, 217

#23: Saŋkhāra Suttaɱ, I.122

By identification with intentional deviant, non-deviant or mixed deeds one creates personal experience of deviant, non-deviant or mixed worlds.

PTS: Accumulation, I.105
MNL: Cooks Trouble Sister Upalavana trans.
WP: Volitional Activities, 218

#24: Bahukāra Suttaɱ, I.123

By having brought him to three things a person is said to have done more than anyone else in the world for another person.

PTS: Most Helpful, I.105
MNL: Has Done Much Sister Upalavana trans.
WP: Helpful, 219

#25: Vajirūpama Suttaɱ, I.123

Three sorts of individuals are found in the world, one with a mind like an open sore, one with lightning-like insight, and one with the diamond's ability to cut through even the hardest matters.

PTS: The Open Sore, I.106
MNL: Comparable to A Diamond Sister Upalavana trans.
WP: Diamond, 219

#26: Sevitabba Suttaɱ, I.124

Advice for selecting one's companions and teachers: except out of compassion and consideration avoid persons less advanced in ethical standards, serenity, and wisdom; associate with those who are equal to one in these things; venerate and follow those who are more advanced.

PTS: To Be Followed, I.107
MNL: Should Be Associated Sister Upalavana trans.
WP: To Be Associated With, 220

#27: Jigucchitabba Suttaɱ, I.126

Advice as to the selection of one's companions.

PTS: Loathsome, I.108
WP: Disgust, 221

#28: Gūthabhāṇī Suttaɱ, I.127

The Buddha characterizes three sorts of speech: The one who gives false testimony is like dung; the one who gives true testimony is like flowers; the one who having abandoned harsh speech, abstains from harsh speech, speaks such words as are gentle, pleasing to the ear, and lovable, as go to the heart, are courteous, desired by many, and agreeable to many is like honey.

PTS: Fair-spoken, I.110
BD: Dung-tongue
WP: Speech Like Dung, 223

#29: Andha Suttaɱ, I.128

Two sorts of vision: for material gain and for gain of good states; three sorts of persons: one who sees neither, one who has eyes only for material gain and one who sees both.

PTS: Blind, I.111
WP: Blind, 224

#30: Avakujja Suttaɱ, I.130

Three sorts of persons: one who doesn't listen, one who listens but forgets; and one who listens and retains what he has heard.

PTS: Topsy-turvy, I.
WP: Inverted, 225

IV. Devadūta Vagga I.132

PTS: Messengers of the Devas, I.114
WP: Divine Messengers, 227

#31: Sabrahmaka Suttaɱ, I.132

High praise for those families where Mother and Father are worshipped. Likened to Brahma, Teachers of Old, wothy of offerings.

PTS: Equal with Brahma, I.114
WP: Brahmā, 227

#32: (a) Ānanda, (b) Sāriputta I.132

Ananda asks the Buddha whether or not there is a state of samadhi in which there is no I-making or My-Making and yet there is liberation of the heart by wisdom. The Buddha replies that this state is attained thinking: 'This is sanity, this is the pinnacle, that is, the calming of all own-making, the forsaking of upkeep, the destruction of thirst, dispassion, ending, Nibbana.

PTS: (a) Ananda, (b) Sariputta, I.115
MNL: (a) To Ananda, (b) To Sariputta [listed in the MNL collection as sutta #33.]
BD: (a) Ananda, (b) Sariputta, Olds, trans.
WP: 32. Ānanda, 228
WP: 33. Sāriputta, 229

#33: Nidāna Suttaɱ, I.134

The three points at which kamma originates and the three where kamma is ended.

Buddhism in Translations, Fruitful and Barren Karma. Warren, trans.
PTS: Causes, a-b, I.117
ATI (has this at #34): Nidana Sutta; Causes
BD: Beginnings
WP: 34. Causes, 230

#34: Hatthaka Suttaɱ, I.136

The Buddha explains to Prince Hatthaka how it is that he can sleep well outdoors in the cold of winter.

PTS: Of Alavi, I.119
ATI (has this at #35): To Hatthaka (on Sleeping Well in the Cold Forest), Bhk. Thanissaro, trans.
WP: 35. Hatthaka, 232

#35: Devadūta Suttaɱ, I.138

Three of Yama's messengers, old age, sickness and death, warn man to shape up as he is subject to the same destiny.

PTS: The Lord of Death i-vi, I.121
Buddhism in Translations, Death's Messengers. Warren, trans.
BD: Prologue III in The Pali Line, Olds adaptation
WP: 36. Messengers, 233

#36: Catumahārāja Suttaɱ, I.142

The gods of the four directions observe the behavior of mankind as to whether or not there is reverence for mother and father, shamen and brahmins, elders of the clan, observance of the uposttha including the wakeful watch and whether or not men do good works. If they see men do these things they are happy, otherwise not so happy.

PTS: The Four Great Kings, I.126
WP: 37. Kings (1), 237

#37: Dutiya Catumahārāja Suttaɱ, I.143

The Buddha shows how Sakka's pointing to himself as an example of a fitting reward for observing uposatha and behavior in accordance with the precepts is not suitable.

PTS: Sakka, I.127
Buddhism in Translations,
AN 3:37: The Saints Superior to the Gods. Warren, trans.
WP: 38. Kings (2), 239

#38: Sukhumāla Suttaɱ (a) I.145

Gotama describes how even though he was exceedingly delicately nurtured, shame at being subject to aging, sickness and death caused him to let go of pride in youth, health and life itself.

PTS: Delicately Nurtured, I.128
ATI (PTS: 38/39): Refinement
WP: 39. (PTS 38-39) Delicate, 239

#39: Sukhumāla Suttaɱ (b) I.146

Gotama describes how pride in youth, health and life lead to behavior that does not end well for bhikkhus as well as commoners.

PTS: Pride, I.129
ATI (#s38/39): Refinement

#40: Ādhipateyya Suttaɱ, I.147

The bhikkhu who has given up the household life to seek an end to pain who then indulges a variety of low thoughts is encouraged to put his better self in charge or to make himself aware that there are those in the world who can read his thoughts and by that put the world in charge, or to remind himself that the Dhamma was well taught by Gotama for just this purpose and to put the Dhamma in charge, and by one or another of these means overcome his misguided ways.

PTS: Dominance i-iv, I.
ATI: Governing Principles
WP: 40. Authorities, 242

V. Cūḷa Vagga, I.150

PTS: The Minor Section, I.133
WP: The Minor Chapter, 244

#41: Summukhibhāva Suttaɱ, I.150

Three things that need to be present in order to create great good kamma: faith in the results of good deeds, the good deed, and a detached recipient.

PTS: In Presence Of, I.133
WP: 41. Present, 244

#42: Tiṭhāna Suttaɱ, I.150

Three things by which one of faith can be recognized: desire to see the ethically advanced, desire to hear true Dhamma, living free of the stingy grip of greed.

PTS: Characteristics, I.133
WP: 42. Cases, 245

#43: Atthavasa Suttaɱ, I.151

On the factors to be considered by one who would give a dissertation on Dhamma.

PTS: Qualities, I.134
BD: Conveying the Objective, Olds translation
WP: 43. Advantages, 245

#44: Kathāpavatti Suttaɱ, I.151

Three things which define the meaning of 'profitable talk.'

PTS: Respects, I.134
BD: Standing for Profitable Talk, Olds translation
WP: 44. Smooth Flow, 245

#45: Paṇḍita Suttaɱ, I.151

Three things praised by the wise and good: charity, homelessness and care of parents.

PTS: Duties, I.134
WP: 45. The Wise, 245

#46: Sīlavanta Suttaɱ, I.151

A virtuous bhikkhu living in dependence on a village gives the inhabitants a great opportunity to make good kamma.

PTS: Virtuous, I.135
WP: 46. Virtuous, 246

#47: Asaŋkhatalakkhaṇa (Sankhata) Suttaɱ, I.152

Three constructed-characteristics of the constructed. Similar to but importantly different than the well-known 'Three Characteristics'

PTS: Conditioned, I.
ATI: Fabricated
BD: The Construction of the Characteristics of the Constructed
WP: 47. Conditioned, 246

#48: Pabbatarāja (Pabbata) Suttaɱ, I.152

An inspirational sutta urging leaders of groups to set a good example.

PTS: Mountain, I.135
ATI: A Mountain
WP: 48. Mountains, 246

#49: Ātappakaraṇīya Suttaɱ, I.153

Three occasions for putting forth extra energy.

PTS: Ardent Energy, I.136
WP: 49. Ardor, 247

#50: Mahā Cora Suttaɱ, I.153

Three ways a great bandit and a corrupt bhikkhu are similar.

PTS: Robber Chief i-ii, I.137
WP: 50. A Master Thief, 248

VI. Brāhmaṇa Vagga, I.155

PTS: The Brahmins, I.138
WP: Brahmins, 249

#51: Paṭhama Dve Brāhmaṇa (Dvejana) Suttaɱ, I.155

Two old brahmins panicked by impending death seek comfort from Gotama.

PTS: Two people a, I.138
ATI: Dvejana Sutta; Two People 1
WP: 51. Two Brahmins (1), 249

#52: Dutiya Brāhmaṇa (Dvejana) Suttaɱ, I.156

Two old brahmins panicked by impending death seek comfort from Gotama.

PTS: Two people b, I.139
ATI: Dvejana Sutta; Two People 2
WP: 52. Two Brahmins (2), 250

#53: Aññatara Brāhmaṇa Suttaɱ, I.156

The Buddha explains the meaning of 'Seen in this life is Dhamma'. The Buddha explains the meaning of 'Seen in this life is Dhamma'.

PTS: The Brahmin, I.140
WP: 53. A Certain Brahmin, 250

#54: Paribbājaka Suttaɱ, I.157

The Buddha explains the meaning of 'Seen in this life is Dhamma'.

PTS: The Brahmin Wanderer, I.140
WP: 54. A Wanderer, 251

#55: Nibbuta Suttaɱ, I.158

The Buddha explains the meaning of 'Seen in this life is Nibbana.

PTS: Nibbana, I.141
WP: 55. Nibbāna, 253

#56: Paloka Suttaɱ, I.159

A wealthy brahmin has heard the story told by the ancients of a time when this world was densely populated and villages and towns and cities grew up right next to each other. He asks Gotama why it is that this is no longer the case and is told that it is because at this time the people are obsessed with lusts, depravities and wrong views resulting in a number of calamaties that depopulate the earth.

PTS: The Rich Man, I.141
WP: 56. Depopulation, 254

#57: Vacchagotta Suttaɱ, I.160

The Buddha sets straight a rumor that he teaches that it is only to him and his followers that gifts should be given; that it is only gifts to him and his followers that are of great fruit.

PTS: Vacchagotta, I.143
ATI: Vaccha Sutta; To Vaccha (on Generosity)
WP: 57. Vaccha, 254

#58: Tikaṇṇa Suttaɱ, I.163

Tikanna, the brahman, visits the Buddha and sings the praises of the brahman 'three-fold lore'. Gotama responds describing the 'three-fold-lore' of the Aristocrats: seeing past lives, seeing the outcomes of kamma, and seeing that one has destroyed the corrupting influences.

PTS: Tikaṇṇa i-vi, I.145
WP: 58. Tikaṇṇa, 256

#59: Jāṇussoṇi Suttaɱ, I.166

Janussoni, the brahman, visits the Buddha and suggests that brahmins with the threefold knowledge should always be invited to sacrificial events. The Buddha asks him to describe what the brahmins call the threefold lore. Then Gotama responds describing the 'three-fold-lore' of the Aristocrats: seeing past lives, seeing the outcomes of kamma, and seeing that one has destroyed the corrupting influences.

PTS: Jāṇussoṇī i-iv, I.150
WP: 59. Jāṇussoṇī, 260

#60: Saŋgārava Suttaɱ, I.168

Sangarava approaches Gotama with the idea that those who perform sacrifices do more good for more people than those who leave the household life for the homeless state. Gotama then raises the case of a Buddha arising in the world, one who teaches multitudes, gods and men. There follows discussion of the merits of various magic powers.

PTS: Saŋgārava i-vii, I.
ATI (has this at #61): Sangarava Sutta; To Sangarava
WP: 60. Saŋgārava, 261

VII. Mahā Vagga, I.173

PTS: The Great Chapter, I.157
WP: The Great Chapter, 266

#61: Titthāyatanādi Suttaɱ, I.173

The Buddha lays out three positions concerning what is going on here which lead to making no effort to extract oneself from a bondage which entails pain and the endless continuation of pain in rebirth. He then explains his doctrine which does inspire activity towards ending pain and rebirth.

PTS: Tenets i-xiii, I.157
ATI: Sectarians
BD: Three Philosophical Propositions
WP: 61. Sectarian, 266

#62: Bhaya Suttaɱ, I.178

Gotama speaks of three terrors of the common people and shows how their fears go too far; he follows that by speaking of three terrors not subject to remediation through wishes; and then he points the way to overcome terrors.

PTS: Terror i-vi, I.161
ATI: Dangers Bhk. Thanissaro, trans.
BD: Terrors, Olds translation
WP: 62. Perils, 270

#63: Venāgapura Suttaɱ, I.180

The Buddha describes how his seat on a pile of leaves at the root of a tree is celestial, sublime and Aristocratic.

PTS: Venaga i-vii, I.162
WP: 63. Venāga, 272

#64: Sarabha Suttaɱ, I.185

Sarabha has quit the sangha believing he understands the Dhamm. He goes around boasting that it is because he understands the Dhamma that he rejects it. The bhikkhus ask the Buddha to set him straight, out of compassion, and he does so. After repeatedly giving Sarabha an opportunity to explain himself which he is unable to do, not even being able to respond at all, the Buddha departs through the air. Sarabha's friends have a great time at his expense as a result.

PTS: Sarabha i-vi, I.167
WP: 64. Sarabha, 272

#65: Kesaputtiya (Kesamutti) Suttaɱ, I.188

The Kalamas, bewildred by contradictory claims as to whose Dhamma is the best, ask Gotama for his advice. He responds without praising his own doctrine or disparaging that of others by outlining criteria for judging for one's self whether or not some doctrine is beneficial or harmful.

PTS: Those of Kesaputta i-xvii, I.170
ATI: To the Kālāmas/The Buddha's Charter of Free Inquiry, Thanissaro Bhikkhu, trans
ATI 2: Soma Thera, trans
WP: 65. Kesaputtiya, 279

#66: Sāḷha Suttaɱ, I.193

Old Man Nandako teaches two young brahmins not to go by what is accepted tradition, by hearsay, or great learning, not to go by logic and inference, the appeal of some theory, or because it is held by a venerated teacher, but only when a thing is understood for one's self to be beneficial, blameless, approved of by the wise, things that when done result in happiness and well-being undertake them and live by them.

PTS: Sāḷha i-xiii, I.176
ATI: To Salha
WP: 66. Sāḷha, 283

#67: Kathāvatthu Suttaɱ, I.197

A discourse on the propper subjects of and manner of conducting discourse.

PTS: Topics of Discourse i=vii, I.178
BD: Boundries of Debate
ATI: Topics for Discussion Bhk. Thanissaro, trans.
WP: 67. Bases of Talk, 283

#68: Aññatitthiya (Titthiya) Suttaɱ, I.199

Under the pretext of teaching the bhikkhus how to respond to questions of wanderers of other views, Gotama teaches them the distinguishing features, origin and the technique for preventing lust, hate and delusion from arising, or getting rid of them if they have already arisen.

PTS: Those of Other Views i-vii, I.
ATI: Sectarians Bhk. Thanissaro, trans.
WP: 68. Other Sects, 289

#69: Akusalamūla (Mūla) Suttaɱ, I.201

Lust, hatred and stupidity are shown to be at the root of all deeds producing unprofitable outcomes both here and hereafter while letting go of lust, hatred and stupidity are shown to be the roots of all deeds producing profitable outcomes both here and hereafter.

PTS: Roots of Demerit i-xi, I.182
ATI: Roots Bhk. Thanissaro, trans.
WP: 69. Roots, 291

#70: Uposatha (Mūluposatha) Suttaɱ I.205

Visakha visits the Buddha and is given a detailed description of how to keep the Sabbath.

PTS: Sorts of Sabbath i-xxiv, I.185
ATI: The Roots of the Uposatha
WP: 70. Uposatha, 294

VIII (71-80). Ānanda Vagga,) I.215

PTS: About Ananda, I.195
WP: Ānanda, 303

#71: Channa Suttaɱ, I.215

Ananda explains the disadvantages of Lust, Hate and Stupidity and the advantages of letting these things go to Channa the Wanderer.

PTS: Channa i-iii, I.195
ATI (has this at #72): To Channa the Wanderer
WP: 71. Channa, 303

#72: Ājīvaka Suttaɱ, I.217

A householding follower of the Ajivaka's asks Ananda about whose doctrine is taught best, who are those who are conducting themselves the best, who are those who are of benefit to the world. Ananda avoids the trap and speaks only of what doctrine is the best, whether or not those who follow it are well conducted, and whether or not those who follow it are of benefit to the world. Further, the way he speaks of these issues is not by telling the housefather what is what, but by asking the housefather questions getting him to convince himself. The housefather is impressed and becomes a follower of the Buddha.

PTS: The Ascetic i-vi, I.196
ATI (has this at #73): To the Fatalists' Student
WP: 72. Ājīvaka, 304

#73: Mahānāmasakka Suttaɱ, I.219

Ananda instructs the Buddha's uncle Mahanama concerning the morality, serenity and wisdom of the seeker and the morality, serenity and wisdom of the adept.

PTS: The Sakyan i-vi, I.198
ATI: To the Sakyan
WP: 73. The Sakyan, 306

#74: Nigaṇṭha Suttaɱ, I.220

Ananda describes three methods for ending Pain and evading kamma as taught by the Buddha.

PTS: The Unclothed i-iii, I.200
WP: 74. The Nigaṇṭha, 307

#75: Nivesaka Suttaɱ, I.222

The Buddha advises Ananda to instill unwavering confidence in the Buddha, Dhamma and Sangha in those for whom he has fellow-feelings.

PTS: To Be Advised i-v, I.202
WP: 75. Should Be Encouraged, 308

#76: Paṭhama Bhava Suttaɱ, I.223

Questioned by Ananda, the Buddha explains the conditions for the arising of existence.

PTS: Becoming i-iii, I.203
ATI: Becoming (1), Bhk. Thanissaro, trans.
WP: 76. Existence, 309
BD: Existence 1

#77: Dutiya Bhava Suttam I.224

Questioned by Ananda, the Buddha explains the conditions for the arising of existence.

PTS: Intention and aspiration i-iii, I.204
ATI: Becoming (2), Bhk. Thanissaro, trans.
WP: 77. Volition and Aspiration, 309
BD: Existence 2

#78: Sīlabbata Suttaɱ, I.225

The Buddha shows the bhikkhus Ananda's wisdom by testing him with a question about the fruitfulness of various religious practices.

PTS: Service, I.204
ATI: Precept and Practice, Bhk. Thanissaro, trans.
BD: Ethical Practices, Olds, trans.
WP: 78. Setting Up, 311

#79: Gandhajāta Suttaɱ, I.225

The scent of flowers and saps and roots go only on the wind, but the scent of the good man goes in all directions with and against the wind.

PTS: Scent i-iii, I.205
WP: 79. Fragrance, 312

#80: Cūḷanikā or Abhibhu Suttaɱ, I.226

When pressed, the Buddha admits to being able to make his voice heard throughout the thrice-a-thousand mighty thousandfold world-system.

PTS: Abhibhu i-v, I.206
WP: 80. Abhibhū, 312

IX (81-90). Samaṇa Vagga, I.229

PTS: The Recluse, I.208
WP: Ascetics, 314

#81: Samaṇa Suttaɱ, I.229 [The Pali text followed by WP and Bhk. Thanissaro has this as two suttas, the second of which is called Gadrabha Suttaɱ,]

Three trainings which should be eagerly taken up by the aspiring bhikkhu: the training in higher ethical practices, higher development of the heart, and higher wisdom. The bhikkhu neglecting to undertake these trainings is compared to an ass following a hurd of cattle thinking he was a stear.

PTS: The Recluse i-ii, I.208
ATI: The Donkey Bhk. Thanissaro trans. He numbers this as #81, but translates as per WP #82 and CSCD #83.
WP: 81. Ascetics, 314
WP: 82. The Donkey, 315

#82: Khetta Suttaɱ, I.229

The three basic trainings of the bhikkhu (training in ethical practices, training the heart, and training in wisdom), are likened to the three basics of farming: preparation of the field, sewing the seed, proper irrigation.

PTS: Agriculture i-ii, I.
WP: 83. The Field, 315

#83: Vajjiputta Suttaɱ, I.230

A bhikkhu finds it too difficult to train in all the rules of the Patimokkha so the Buddha instructs him to train in three things: the higher ethical practices, training the heart, and training in wisdom.

PTS: The Vajjian i-iii, I.210
ATI The Vajjian Monk Bhk. Thanissaro, trans.
WP: 84. The Young Vajji, 316

#84: Sekkha Suttaɱ, I.231

A 'sekha' (seeker, trainee, pupil, student) is defined as one who is still training in the higher ethical practices, training the heart, and training his wisdom.

PTS: Pupil, I.210
WP: 85. A Trainee, 316

#85: Paṭhama Sikkha Suttaɱ, I.231

The Buddha shows how serious commitment to the training in ethical practices interacts with various levels of accomplishment in training the heart and training in wisdom to result in Streamwinning, Once-returning, Non-returning or Arahantship.

PTS: Recital a i-v, I.211
ATI One in Training (1) Bhk. Thanissaro, trans.
WP: 86. The Process of Training (1), 317
BD: Outline of #s 85-86-87 Olds

#86: Dutiya Sikkha Suttaɱ, I.232

The Buddha shows how serious commitment to the training in ethical practices interacts with various levels of accomplishment in training the heart and training in wisdom to result in Streamwinning, Once-returning, Non-returning or Arahantship giving several varieties of Stream-winner, Once-Returner and Non-returner.

PTS: Recital b i-iv, I.212
ATI One in Training (2) Bhk. Thanissaro, trans.
WP: 87. The Process of Training (2), 318
BD: Outline of #s 85-86-87 Olds

#87: Tatiya Sikkha Suttaɱ, I.234

The Buddha shows how serious commitment to the training in ethical practices interacts with various levels of accomplishment in training the heart and training in wisdom to result in Streamwinning, Once-returning, Non-returning or Arahantship giving several varieties of Stream-winner, Once-Returner and Non-returner.

PTS: Recital c i-iii, I.214
WP: 88. The Process of Training (3), 320
BD: Outline of #s 85-86-87 Olds

#88: Paṭhama Sikkhattaya Suttaɱ, I.235

The Buddha defines the higher ethical practice, the higher training of the heart, and the higher training in wisdom.

PTS: Training a, I.214
ATI: Sikkha Sutta; Trainings 1
Buddhism in Translations, Concentration. and Conduct (Excerpts). Warren, trans.
WP: 89. The Trainings (1), 321

#89: Dutiya Sikkhattaya Suttaɱ, I.235

The Buddha defines the higher ethical practice, the higher training of the heart, and the higher training in wisdom.

PTS: Training b, I.215
ATI: Trainings 2
WP: 90. The Trainings (2), 321

#90: Paṇkadhā or Saŋkavā Suttaɱ, I.236

While listening to the Buddha speak about the training rules, Kassapa bhikkhu thinks that Gotama goes too far along the lines of strict behavior. After the Buddha departs he has second thoughts and suffers regret mightily. He quickly goes to the Buddha to reveal his error. The revelation is acknowledged and he is given a teaching explaining the importance of being a good example.

PTS: Pankadhā i-viii, I.216
WP: 91. Paṅkadhā, 321

X (91-100). Loṇaphala Vagga, I.239

PTS: A Grain of Salt, I.219
WP: A Lump of Salt, 325

#91: Accāyika Suttaɱ, I.239

The Buddha addresses the anxiousness of the bhikkhus to attain the goal by likening the training to the three basic tasks of the farmer: plowing the field, sowing the seed, and irrigation. In the same way that these three tasks are under the control of the farmer, the training is under the control of the bhikkhu; in the same way as the growth of the crop is out of the hands of the farmer; the time of attaining the goal is out of the hands of the bhikkhu. Nevertheless there is expecation of results in both cases.

PTS: Urgent i-ii, I.219
ATI: Urgent
WP: 92. Urgent, 325

#92: Paviveka Suttaɱ, I.240. Note that the BJT and CSCD Pali break this into two suttas here.

The Buddha compares the practice of living in solitude of those of other views with the practice of living in solitude of those who follow this Dhamma and Discipline. Then he compares the results of this practice with the steps the farmer goes through to harvest and secure his crop.

PTS: Aloofness i-iv, I.220
WP: 93. Solitude, 326
WP: 94. Autumn, 326

#93: (untitled) I.242

The Buddha describes three sorts of groups of companions: one marked by dedication to practice, one marked by discord, and one marked by harmony. Great praise is put on the group marked by harmony.

PTS: Companies i-v, I.222
WP: 95. Assemblies, 326

#94: Paṭhama Ājānīya Suttaɱ, I.244

The Buddha likens the ethical practices, dedication, and insight into the Four Truths of the bhikkhu to the qualities of beauty, strength and speed of a king's thoroughbred horse.

PTS: The Thoroughbred (a) i-v, I.223
ATI: The Thoroughbred
WP: 96. Thoroughbred (1), 329

#95: Dutiyam Ājānīya Suttaɱ, I.245

The Buddha likens the ethical practices, dedication, and breaking of the five yokes to the lower worlds of the bhikkhu to the qualities of beauty, strength and speed of a king's thoroughbred horse.

PTS: The Thoroughbred (b) i-v, I.224
WP: 97. Thoroughbred (2), 329

#96: Tatiyam Ājānīya Suttaɱ, I.245

The Buddha likens the ethical practices, destruction of the corrupting influences (asavas) of the bhikkhu to the qualities of beauty, strength and speed of a king's thoroughbred horse.

PTS: The Thoroughbred (c) i-v, I.224
WP: 98. Thoroughbred (3), 330

#97: Potthaka Suttaɱ, I.246

The Buddha likens the imoral bhikkhu to cloth made from bark fibers and contrasts this with the moral bhikkhu who is like the treasured cloth made in Benares.

PTS: Rough Cloth i-iv, I.224
WP: 99. Bark Fabric, 330

#98: Potthaka Suttaɱ (part 2) or Kāsikaɱ Vatthaɱ Suttaɱ, I.247

The Buddha likens the imoral bhikkhu to cloth made from bark fibers and contrasts this with the moral bhikkhu who is like the treasured cloth made in Benares.

PTS: Cloth of Benares i-iv, I.225

#99: Loṇakapalla Suttaɱ, I.249

The Buddha illustrates the relativity of kamma using three similies. The repercussions of the same deed for one of undeveloped character and one of developed character are compared to the effects of a small amount of salt on a small amount of water and the effects of the same small amount of salt on a large body of water; and two similies comparing the punishment for a small theft committed by a poor man and the punishment for the same small theft committed by a rich and powerful man.

PTS: A Grain of Salt, I.227
ATI: The Salt Crystal
Buddhism in Translations, AN 3.99. Warren, trans.
BD: Discussion of this sutta WP: 100. A Lump of Salt, 331

#100: Paɱsudhovaka Suttaɱ, I.253

The Buddha compares the process of attaining the higher mind through meditation to the steps required for the refining of gold. The goldsmith balances use of heat, cooling and examination; the bhikkhu must balance his development of serenity, energy and detachment. In the same way that over-emphasis of one aspect of the process by the goldsmith will likely result in the ruination of the gold, the over-emphasis by the bhikkhu on samadhi will result in sloth, overemphasis on energy building will result in anxiety, and overemphasis on objective detachment will result in the lack of serenity necessary to end the corrupting influences. There are in this sutta very helpful descriptions of the faults to be looked for and got rid of for each stage of advancement in the meditative process.

PTS: Gold-refiner i-xv, I.231
ATI: 1. Pansadhovaka Sutta; The Dirt-washer
ATI: 2. Nimitta Sutta; Themes
WP: 101. The Soil Remover, 335
WP: 102. A Goldsmith, 338

XI (101-110). Sambodhi Vagga, I.258

PTS: Enlightenment, I.237
WP: Enlightenment, 339

#101: Pubbeva Sambodha Suttaɱ, I.258

The Buddha relates how it was only after he understood, as it really is, the sweet taste of the world, the disadvantages of the world, and the escape from the world, that he considered himself completely awakened.

PTS: Before i-iv, I.237
WP: 103. Before, 339
WP: 104. Gratification (1), 340

#102: Assāda Suttaɱ, I.260

The Buddha states that it is only those who have understood the sweet taste of the world, the disadvantages of the world, and the escape from the world that are truly free, detached, released with an unconfined heart.

PTS: Satisfaction, I.238
WP: 105. Gratification (2), 340
WP: 106. Ascetics, 341

#103: Ruṇṇa Suttaɱ, I.261

The Buddha says that singing is just lamentation, dancing is just madness, and laughter is just childishness. Destroy the bridge, he says, to singing and dancing; It is enough, if something is really worthy of rejoicing, to simply smile.

PTS: Lamentation, I.239
WP: 107. Wailing, 342

#104: Atitti Suttaɱ, I.261

The Buddha points out that there is no reaching satisfaction in sleep, drink and sexual intercourse.

PTS: Satiety, I.239
WP: 108. No Satiation, 342

#105: Kuta Suttaɱ, (1) I.261

A vivid image of the effects of deviant thought. The Buddha likens unguarded thinking to the effects of an unguarded roof peak on the well-being of the rest of the house.

PTS: The peak a, I.240
ATI: Kuta Sutta; The Peak of the Roof, Bhk. Thanissaro, trans.
BD: The Peaked-roof Hut
WP: 109. Peaked Roof (1), 342

#106: Kuta (2) (Vyāpanna) Suttaɱ, I.262

A vivid image of the effects of deviant thought. The Buddha likens warped thinking to the effects of a warped roof peak on the straightness of the rest of the house.

PTS: The peak b, I.241
BD: Not Warped
WP: 110. Peaked Roof (2), 343

#107: Paṭhama Nidāna Suttaɱ, I.263

Three things from which originate actions, kamma, karma.

PTS: Three Causes (a), I.241
WP: 111. Causes (1), 343

#108: Dutiya Nidāna Suttaɱ, I.263

Three things from which originate actions, kamma, karma.

PTS: Three causes (b), I.241
WP: 112. Causes (2), 344

#109: Tatiya Nidāna Suttaɱ, I.264

The Buddha describes how desire for things in the past, future and present provide three bases for the arising of kamma.

PTS: Three Causes (c) i-iv, I.242

#110: Catuttha Nidāna Suttaɱ, I.265

The Buddha describes how desire for things in the past, future and present provide three bases for the arising of kamma.

PTS: Three Causes (d) i-iv, I.243

XII (111-120). Āpāyika Vagga, I.265

PTS: The Downfall, I.244
WP: Bound for the Plane of Misery, 346

#111: Āpāyika Suttaɱ, I.265

Persons of three sorts of habitual behavior end up in Hell, as an animal, as a ghost, or as a Monster.

PTS: Doomed to the Downfall, I.244
WP: 113. Bound for the Plane of Misery, 346

#112: Dullabha Suttaɱ, I.266

The Buddha speaks of three persons who are difficult to encounter in the world.

PTS: Hard to Find, I.244
WP: 114. Rare, 346

#113: Appameyya Suttaɱ, I.166

The Buddha speaks of three types of persons found in the world: the one that is easy to measure, the one that is difficult to measure, and the one that is beyond measure.

PTS: Immeasurable, I.244
WP: 115. Immeasurable, 346

#114: Āneñja Suttaɱ, I.167

The Buddha describes the difference in fates and rebirth of the student of Buddhism versus the ordinary person. The length of life in various Deva realms is given.

PTS: The sphere of infinite space i-iii, I.245
BD: The Difference, Olds, trans.
WP: 116. Imperturbable, 347

#115: Vipattisampadā Suttaɱ, I.268

The Buddha describes what constitutes failure and success in ethical practices, heart, and viewpoint in this dhamma-discipline.

PTS: Failure and Success i-viii, I.247
WP: 117. Failures and Accomplishments, 348

#116: Apaññaka Suttaɱ, I.270

The Buddha describes what constitutes failure and success in ethical practices, heart, and viewpoint in this dhamma-discipline.

PTS: Sure i-iv, I.248
WP: 118. Dice, 350

#117: Kammanta Suttaɱ, I.270

The Buddha describes what constitutes failure and success in works, livlihood, and viewpoint in this dhamma-discipline.

PTS: Action i-vi, I.248
WP: 119. Activity, 351

#118: Paṭhama Soceyya Suttaɱ, I.271

The Buddha describes purity of body, speech and mind.

PTS: Purity a, I.249
WP: 120. Purity (1), 351

#119: Dutiya Soceyya Suttaɱ, I.272

The Buddha describes purity of body, speech and mind.

PTS: Purity b i-ix, I.250
WP: 121. Purity (2), 352

#120: Moneyya Suttaɱ, I.273

The Buddha describes perfection of body, speech and mind.

PTS: Perfection, I.251
ATI: Sagacity
WP: 122. Sagacity, 353

XIII (121-130). Kusināra Vagga, I.274

PTS: At Kusinara, I.251
WP: Bharaṇḍu, 353

#121: Kusināra Suttaɱ, I.274

The Buddha describes the thinking of two bhikkhus who receive a gift of a meal, one, living carelessly, to whom the gift is of little fruit, the other, living carefully, to whom the gift is of great fruit.

PTS: Kusināra, I.251
WP: 123. Kusinārā, 353

#122: Bhaṇḍana Suttaɱ, I.275

The Buddha describes how living in srife arises from sensual, deviant and violent thinking and that where the bhikkhus live in strife is unpleasant to even think about, let alone visit, but where the bhikkhus live in harmony, without sensual, deviant and violent thinking it is pleasant to visit, let alone think about.

PTS: Strife, I.252
WP: 124. Arguments, 354

#123: Gotamake Cetiye Suttaɱ, I.276

A 'lion's roar' wherein Gotama emphatically states that he has taught the Dhamma and leads the congregation well, with logical explanations, in a way that is deep and full of wonders and that the reason he has been able to do this is because he has fully understood the truth of what he is teaching.

PTS: Gotama Shrine, I.253
ATI: At Gotamaka Shrine
BD: The Gotamaka Sutta
WP: 125. Gotamaka, 355

#124: Bharaṇḍukālāma Suttaɱ, I.276

The Buddha teaches his uncle Mahanama the significance of understanding sense desire, sense objects, and sensations.

PTS: Bharandu i-vi, I.254
WP: 126. Bharaṇḍu, 356

#125: Hatthaka Suttaɱ, I.278

Hatthaka the deva revisits Gotama, describes life in the Aviha Realm, and tells of his strong devotion to the Buddha, Dhamma and Sangha.

PTS: Hatthaka i-ii, I.256
WP: 127. Hatthaka, 357

#126: Kaṭuviyaŋ Suttaɱ, I.279

A grim simile for the state of the corrupt individual.

PTS: Corrupt i-iii, I.258
ATI: Katuviya Sutta; Putrid, Bhk. Thanissaro, trans.
WP: 128. Pollution, 358

#127: Paṭhama Anuruddha Suttaɱ, I.281

Anuruddha has visions of women being cast into hell and he asks the Buddha to explain the reasons women are subject to such a fate.

PTS: Anuruddha a, I.259
WP: 129. Anuruddha (1), 359

#128: Dutiya Anuruddha Suttaɱ, I.281

Venerable Anuruddha is instructed by Sariputta to get rid of his conceit about his great powers of clairvoyance, his arrogance about his strenuous energy and his worry about attaining his heart's release from corruption.

PTS: Anuruddha b i-iii, I.260
BD: 128. Anuruddha WP: 130. Anuruddha (2), 360

#129: Paṭicchanna Suttaɱ, I.282

Three things which are done in secret and three things which shine out in the open unhidden.

PTS: Secret, I.261
WP: 131. Concealed, 361

#130: Lekha Suttaɱ, I.283

The temperments of three sorts of people are likened to what is carved in stone, carved in earth, and carved in water.

PTS: Carved on Rock, Earth and Water i-iii, I.262
ATI: Inscriptions
WP: 132. Line Etched in Stone, 361

XIV (131-140). Yodhāvīva Vagga, I.284

PTS: The Fighting-Man, I.263
WP: A Warrior, 362

#131: Yodhājīva Suttaɱ, I.284

Three ways in which the bhikkhu's practice is likened to the archer's skills of the Warrior and which make him worthy of salutation, honors and gifts, a consummate opportunity for the world to make good kamma.

PTS: Fighting-Man i-v, I.263
WP: 133. A Warrior, 362

#132: Parisā Suttaɱ, I.285

Three sorts of groups classified according to the manner in which they are trained.

PTS: Companies, I.264
WP: 134. Assemblies, 363

#133: Mitta Suttaɱ, I.286

Three qualities by which a friend can be known.

PTS: The Friend, I.264
WP: 135. A Friend, 363

#134: Uppādā Suttaɱ, I.286

A sutta stating that whether or not Awakened beings appear, three things remain as true properties of things: everything own-made is discontinuous; everything own-made is painful; and all things are not the self.

PTS: Appearance i-iii, I.264
ATI: Dhamma-niyama Sutta; The Orderliness of the Dhamma
Buddhism in Translations: The Three Characteristics, Warren, trans.
BD: Settled
WP: 136. Arising, 363

#135: Kesakambalo Suttaɱ, I.286

The Buddha compares the doctrine holding that there is no kamma to the discomfort of a hair blanket; states that it refutes the teachings of all who have become Awakened ones or arahants; and compares it to setting a net at the mouth of a river to the destruction of all the fish caught therein.

BD: Hair Blanket
PTS: Hair-Blanket i-iv, I.265
WP: 137. A Hair Blanket, 364

#136: Sampadā/Vuddhi Suttaɱ, I.287

Three things called attainment in the Buddha's system and three things called growth in the Buddha's system.

PTS: Attainments, I.266
WP: 138. Accomplishment, 365
WP: 139. Growth, 365

#137: Assakhaḷuṇka Suttaɱ, I.287

The Buddha compares the qualities of speed, beauty and good proportions in a colt to the bhikkhu's understanding of the Four Truths, his ability to answer questions about the deep meaning of the Dhamma and Discipline, and his ease in getting the necessities of life.

PTS: Colts i-iv, I.266
WP: 140. Horses (1), 365

#138: Assasadassā Suttaɱ, I.289

The Buddha compares the qualities of speed, beauty and good proportions in a thoroughbred to the bhikkhu's having destroyed the five yokes to rebirth in the lower worlds, his ability to answer questions about the deep meaning of the Dhamma and Discipline, and his ease in getting the necessities of life.

PTS: Thoroughbreds i-v, I.268
WP: 141. Horses (2), 366

#139; Assājāniya Suttaɱ, I.290

The Buddha compares the qualities of speed, beauty and good proportions in a thoroughbred to the bhikkhu's having destroyed the āsavas, his ability to answer questions about the deep meaning of the Dhamma and Discipline, and his ease in getting the necessities of life.

PTS: Trained Steeds, I.269
WP: 142. Horses (3), 368

#140: Moranivāpa Suttaɱ, I.291

Three sets of three things that indicate one has attained the goal.

PTS: Peacocks' Feeding-ground i-iii, I270.
WP: 143. The Peacock Sanctuary (1), 368
WP: 144. The Peacock Sanctuary (2), 369
WP: 145. The Peacock Sanctuary (3), 369

XV (141-150). Maŋgala Vagga, I.292

PTS: Good Auspices, I.270
WP: Auspicious, 369

#141: Akusala Suttaɱ, I.292

Three types of action which land one in Hell and three which land one in a heavenly State.

PTS: Sinful, I.270
WP: 146. Unwholesome, 369

#142: Sāvajja Suttaɱ, I.292

Three types of action which land one in Hell and three which land one in a heavenly State.

PTS: Blameworthy, I.271
WP: 147. Blameworthy, 369

#143: Visama Suttaɱ, I.293

Three types of action which land one in Hell and three which land one in a heavenly State.

PTS: Crooked, I.271
WP: 148. Unrighteous, 370

#144: Asuci Suttaɱ, I.293

Three types of action which land one in Hell and three which land one in a heavenly State.

PTS: Foul, I.271
WP: 149. Impure, 370

#145: Paṭhama Khata Suttaɱ, I.293

Three types of action which amount to having uprooted and spoiled one's self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and three types of action which do not uproot, do not spoil the self, and which surround one with purity, bring praise by the wise, and which result in much good kamma.

PTS: Lifeless a, I.271
WP: 150. Maimed (1), 370

#146: Dutiya Khata Suttaɱ, I.293

Three types of action which amount to having uprooted and spoiled one's self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and three types of action which do not uproot, do not spoil the self, and which surround one with purity, bring praise by the wise, and which result in much good kamma.

PTS: Lifeless b, I.271
WP: 151. Maimed (2), 371

#147: Tatiya Khata Suttaɱ, I.293

Three types of action which amount to having uprooted and spoiled one's self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and three types of action which do not uproot, do not spoil the self, and which surround one with purity, bring praise by the wise, and which result in much good kamma.

PTS: Lifeless c, I.271
WP: 152. Maimed (3), 371

#148: Catuttha Khata Suttaɱ, I.294

Three types of action which amount to having uprooted and spoiled one's self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and three types of action which do not uproot, do not spoil the self, and which surround one with purity, bring praise by the wise, and which result in much good kamma.

PTS: Lifeless d, I.272
WP: 153. Maimed (4), 371

#149: Vandanā Suttaɱ, I.294

Three modes of showing respect.

PTS: Homage, I.272
WP: 154. Homage, 371

#150: Pubbaṇha Suttaɱ, I.294

The practice of consummate bodily, verbal and mental behavior yields immediate happiness.

PTS: Happy, I.272
WP: 155. A Good Morning, 371

XVI (151-163). Acelaka Vagga, I.295

PTS: The Unclothed, I.272
WP: Ways of Practice, 371

#151: Paṭhavi Paṭipadā Suttaɱ, I.295

The three modes of attacking the problem of 'pain' (dukkha) in existence: hedonistic self-indulgence, self-torture, and the middle way.

PTS: Practices a i-iii, I.
WP: 156. Establishments of Mindfulness, 372

#152: Dutiya Paṭipadā Suttaɱ, etc. I.296

The three modes of attacking the problem of 'pain' (dukkha) in existence: hedonistic self-indulgence, self-torture, and the middle way.

PTS: Practices b ~, I.275. Note: The PTS has (likely) incorrectly made this into one sutta. It is included here as one sutta, showing section breaks but without repeating the first part of each sutta for the sake of maintaining the PTS sutta numbering system intact.
WP: 157-162. Right Strivings, Etc., 373

#153: Nikkhitto Niraye Suttaɱ (a) I.297
#154: Nikkhitto Niraye Suttaɱ (b) I.297
#155: Nikkhitto Niraye Suttaɱ (c) I.297
#156: Nikkhitto Niraye Suttaɱ (d) I.298
#157: Nikkhitto Niraye Suttaɱ (e) I.298
#158: Nikkhitto Niraye Suttaɱ (f) I.298
#159: Nikkhitto Niraye Suttaɱ (g) I.298
#160: Nikkhitto Niraye Suttaɱ (h) I.298
#161: Nikkhitto Niraye Suttaɱ (i) I.299
#162: Nikkhitto Niraye Suttaɱ (j) I.299

Behaviors resulting in one landing in hell and the opposite behaviors which result in one landing in a heavenly state.

PTS: 153: Put into Purgatory a, I.275
154: Put into Purgatory b, I.276
155: Put into Purgatory c, I.276
156: Put into Purgatory d, I.276
157: Put into Purgatory e, I.276
158: Put into Purgatory f, I.276
159: Put into Purgatory g, I.276
160: Put into Purgatory h, I.276
161: Put into Purgatory i, I.276
162: Put into Purgatory j, I.276
WP: 163-182. Courses of Kamma Repetition Series, 374

#163: Rāga Peyyālaɱ I.299

A wheel sutta memory exercise playing off Lust, hate, stupidity, anger, grudge-bearing, deception, ruthlessness, irritation, selfishness, illusion, treachery, stubbornness, quarrellousness, madness, conceit, intoxication and carelessness against higher knowledge, comprehensive knowledge, utter destruction, letting go, waining, putting down, eradication, disposal and rejection. The solution for each set is the development of the states of emptiness, signlessness and purposelessness.

PTS: Lust, I.276
BD: 163. Lust Repetition Series
WP: 183-352. Lust and So Forth Repetition Series, 376


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