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Index of the Suttas of the
Aŋguttara Nikāya
Catukka-Nipāta

Key

Index of Sutta Indexes


 

Aŋguttara Nikāya

PTS: Aŋguttara Nikāya, The html formatted Pali Text Society edition of the Pali text.
Volume II Fours, ed. by R. Morris,
London: Pali Text Society 1888, second edition 1961.

BJT: Aŋguttara Nikāya, The Sri Lanka Buddha Jayanti Tripitaka Series Pali text
Volume II Fours.

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, Volume II. 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

4. Catukka Nipāta II.1

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

I. Bhanḍagāma Vagga, I.1

PTS: At Bhandagama, I.1
WP: Bhaṇḍagāma, 387

#1: Anubuddha Suttaɱ, 1

Four reasons beings have been tied to the round of rebirths this long time.

PTS: Understanding, 1
ATI: Understanding, Thanissaro Bhikkhu, trans.
WP: 1. Understood, 387

#2: Papatita Suttaɱ, 2

Four factors that when missing indicate that one has fallen away from the path, when present that one is on the path: ethical conduct, serenity, wisdom, freedom.

PTS: Fallen away, 2
WP: 2. Fallen, 388

#3: Paṭhama Khata Suttaɱ, 2

Four 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 four 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: Uprooted (a), 3
WP: 3. Maimed (1), 388

#4: Dutiya Khata Suttaɱ, 4

Poor behavior towards four persons amounts to having uprooted and spoiled one's self, being surrounded by impurity, subject to reproach by the wise, and which results in much bad kamma; while good behavior towards four persons does not uproot, does not spoil the self, surrounds one with purity, brings praise by the wise, and results in much good kamma.

PTS: Uprooted (b), 4
WP: 4. Maimed (2), 389

#5: Anusota Suttaɱ, 5

The Buddha describes the commoner, the Streamwinner, the Non-returner and the Arahant in terms of their relationship to the stream or natural flow of life.

PTS: With the Stream, 4
ATI: With the Flow Thanissaro Bhk, trans.
WP: 5. Along with the Stream, 391

#6: Appasasuta Suttaɱ, 6

Whether one's learning be great or small it profits not if one does not understand either the words or the point, does not follow the teachings within the Dhamma, but whether one's learning be great or small it profits well if one understands the words and the point and one follows the teaching within the Dhamma.

PTS: Of Small Learning, 6
WP: 6. One of Little Learning, 392

#7: Sobhenti Suttaɱ, 8

Four who are accomplished in wisdom, disciplined, confident, deeply learned, Dhamma-bearers, who live according to Dhamma, that illuminate the Order.

PTS: Illuminates (the Order), 8
WP: 7. They Adorn, 394

#8: Vesārajja Suttaɱ, 8

Being able in mind to answer four charges of self-deception that could be made against him the Buddha is confident he is Awakened and teaches a doctrine that will lead those who follow it to the end of Pain.

PTS: Confidence, 9
WP: 8. Self-Confidence, 394

#9: Taṇhā Suttaɱ, 10

If craving arises in a bhikkhu it arises from one or another of these four sources.

PTS: Craving, 9
WP: 9. Craving, 396

#10: Yoga Suttaɱ, 10

The Buddha explains the way that sense pleasures, existence, opinions and blindness are yokes to the constant round of rebirths.

PTS: Bonds, 11
ATI: Yokes Thanissaro Bhk, trans.
BD: Yokes, Olds, translation
WP: 10. Bonds, 396

II. Cara Vagga, II.11

PTS: Deportment, II.13
WP: Walking, 399

#11: Caranta Suttaɱ, 10

Whether walking, or standing, or sitting, or lying down, a bhikkhu who does not wish to be known as a slacker, who does not wish to deprive himself of his opportunity for attaining the goal, should rid himself of lustful, deviant, or cruel thoughts.

PTS: Deportment, 13
WP: 11. Walking, 399

#12: Sīla Suttaɱ, 14

Whether walking, or standing, or sitting, or lying down, a bhikkhu who has trained himself in ethical practices has overcome the hinderances. Then, to become one known as energetic, careful and resolute, he must develop energy, establish his memory, calm his body and concentrate and tranquillize his mind.

PTS: Virtue, 14
WP: 12. Virtuous Behavior, 400

#13: Padhāna Suttaɱ, 15

An exposition in brief of the four consummate efforts.

PTS: Effort, 15
BD: Commendable Effort, Olds, trans.
WP: 13. Striving, 401

#14: Saɱvarappadhāna Suttaɱ, 16

A detailed exposition of the four consummate efforts.

PTS: Restraint, 15
WP: 14. Restraint, 402

#15: Aggapañaññatti Suttaɱ, 17

The Buddha lists the Four major chiefs of beings in the world.

PTS: Types, 17
WP: 15. Proclamations, 403

#16: Sokhumma Suttaɱ, 17

The Buddha describes four 'exquisites.'

PTS: The subtle, 17
BD: Exquisites, Olds trans.
WP: 16. Exquisiteness, 403

#17: Agati Suttaɱ, 18

The Buddha describes four ways to not get there.

PTS: No-bourn, 18
WP: 17. Wrong Courses (1), 404

#18: Nāgati Suttaɱ, 18

The Buddha describes four ways of getting there. There is a difference here between translators in their understanding of 'agati' 'gati' and 'nāgati', but both understand the essential idea: the previous sutta describes how not to get to Nibbana, this sutta describes how not to not get to Nibbana.

PTS: Bourn, 18
WP: 18. Wrong Courses (2), 404

#19: Agatināgati Suttaɱ, 18

The Buddha describes four ways of not getting there and four ways of getting there.

PTS: Bourn and no-bourn, 19
ATI: Off Course Thanissaro Bhk, trans.
BD: Going Wrong and Not Going Wrong, Olds trans.
WP: 19. Wrong Courses (3), 405

#20: Bhattuddesa Suttaɱ, 19

The Buddha describes four ways the distributor of food in the Sangha goes wrong whereby he ends up in Hell and four ways that he does not go wrong and thereby ends up in Heaven.

PTS: The Food-Steward, 19
WP: 20. An Assigner of Meals, 405

III. Uruvela Vagga, III.20

PTS: Uruvelā, III.20
WP: Uruvelā, 406

#21: Uruvelā Suttaɱ, 20

Shortly after his enlightenment Gotama sees no person to whom he should pay reverance and serve. Seeing danger in this situation he decides to place the Dhamma in this position.

PTS: At Uruvelā (a), 20
WP: 21. Uruvelā (1), 406

#22: Dutiya Uruvelā Suttaɱ, 22

Four things more important than age that make a person an elder.

PTS: At Uruvela (b), 22
WP: 22. Uruvelā (2), 408

#23: Loka Suttaɱ, 23

The Buddha declares his freedom from all things worldly and lists the attributes of the Tathagata.

PTS: The World, 25
WP: 23. The World, 410

#24: Kāḷakārāma Suttaɱ, 24

The Buddha explains that his statement that he knows and understands whatsoever in the world, with its Maras, Brahmas, hosts of recluses and brahmins, devas and mankind, is seen, heard, sensed, cognized, attained, searched into, pondered over by the mind, is to be understood as a simple statement of fact and is not a brag and that because he does know these things, to say otherwise would be a lie.

PTS: Kāḷaka Suttam, 26
ATI: At Kalaka's Park Bhk. Thanissaro, trans.
WP: 24. Kāḷaka, 411

#25: Brahmacariya Suttaɱ, 26

The Brahmacariya or Holy Life is lived for the sake of finding the self-control, letting-go, detachment, and bringing to a conclusion to the problem of pain in existence not for the worldly advantages of fame, gains and favors.

PTS: The God-Life, 28
WP: 25. The Spiritual Life, 413

#26: Kuhaka Suttaɱ, 26

The Buddha states that pretend bhikkhus, stubborn persons, gosips, crafty and undisciplined individuals are not followers of what he has taught and have no chance to gain, grow, or prosper in this system, but those whose interest is genuine, who are open-minded, wise, flexible, not gosips, who exercise self-control are followers of what he has taught and will gain, grow, and prosper in this system.

PTS: The Cheat, 28
WP: 26. Deceivers, 413

#27: Santuṭṭhi Suttaɱ, 26

The Buddha praises contentment with basics of clothing, food, shelter and medicine that are worthless, easy to obtain, and blameless.

PTS: Contented, 29
WP: 27. Contentment, 414

#28: Ariyavaɱsa Suttaɱ, 27

Gotama speaks of the four ancient practices of the lineage of the Ariyan, a warrior, holy man, ordinary man, shaman, powerful person, and king all wrapped up in the seeker after the solution to the problem of pain in existence.

PTS: Lineage, 30
ATI: The Discourse on the Traditions of the Noble Ones Thanissaro Bhk, trans
BD: DN 33.04: The Ancient Arian Ways (excerpt)
WP: 28. Noble Lineages, 414

#29: Dhammapada Suttaɱ, 29

Four paths of good form that are ancient, long standing, traditional, primeval, pure and unadulterated, unconfused, respected by the wise.

PTS: Factors of Dhamma, 32
WP: 29. Dhamma Factors, 416

#30: Paribbājaka Suttaɱ, 29

The Buddha visits a Wanderer's park and teaches the four paths of good form that are ancient, long standing, traditional, primeval, pure and unadulterated, unconfused, respected by the wise, and he adds emphasis by showing that disparaging these four subjects one to ridicule.

PTS: Wanderers, 32
WP: 30. Wanderers, 417

IV. Cakka Vagga, IV.32

PTS: The Wheel, IV.35
WP: The Wheel, 419

#31: Cakka Suttaɱ, 32

The Buddha describes the four wheels on which rolls prosperity for gods and men.

PTS: The Wheel, 35
ATI: Wheels, Bhk. Thanissaro, trans.
WP: 31. The Wheel, 419

#32: Saŋgahavatthu Suttaɱ, 32

The four bases for making friends.

PTS: Sympathy, 36
ATI: The Bonds of Fellowship Thanissaro Bhk, trans.
WP: 32. Sustaining, 419

#33: Sīha Suttaɱ, 33

The Buddha compairs the fear and trembling inspired in animals by the lion's roar to the fear and trembling inspired in beings when the teaching of impermanence is heard taught by the Tathagata.

PTS: The Lion, 36
WP: 33. The Lion, 420

#34: Aggappasāda Suttaɱ, 34

Four ways in which faith is placed in the best of things and having been placed in the best yield the best of results.

PTS: Faiths, 38
WP: 34. Confidence, 421

#35: Vassakāra Suttaɱ,

Brahman Vassakara visits Gotama and describes what the brahmins call a great man and Gotama replies with what is called a great man in his Dhamma-discipline.

PTS: Vassakāra, 40
ATI: With Vassakara, Bhk. Thanissaro, trans.
WP: 35. Vassakāra, 423

#36: Doṇa(loka) Suttaɱ, 37

Brahmin Dona is walkiing along behind the Buddha when he notices the mark of the Wheel in gotama's footprints. Drawing near he asks Gotama about what sort of being he may be and is told that he is beyond 'being' and is Buddha.

PTS: As to the World, 43
ATI: With Dona, Bhk. Thanissaro, trans.
WP: 36. Doṇa, 425

#37: Aparihāniya Suttaɱ, 39

The Buddha enumerates four practices which ensure that one will not fall back.

PTS: Incapable of Falling Away, 45
ATI: No Falling Away Thanissaro Bhk, trans.
WP: 37. Non-Decline, 426

#38: Patilīna Suttaɱ, 41

Three conditions which must be fulfilled for one to be called 'Withdrawn': having put away personal beliefs, having abandoned ambitions, and having pasified the own-made body. The Buddha defines each of these conditions. The sutta is classed under the fours because 'withdrawl' is analyzed along with the three conditions.

PTS: Withdrawn, 47
WP: 38. Drawn Back, 428

#39: Ujjāya Suttaɱ, 42

Brahmin Ujjaya asks if Gotama praises sacrifices and is told that he does not praise bloody sacrifices and that they are of little worth but that he does praise traditional charitable sacrifices and that they are of much worth.

PTS: Ujjaya, 49
WP: 39. Ujjaya, 429

#40: Udāyī Suttaɱ, 43

Brahmin Udayi asks if Gotama praises sacrifices and is told that he does not praise bloody sacrifices and that they are of little worth but that he does praise traditional charitable sacrifices and that they are of much worth.

PTS: Udayin, 50
WP: 40. Udāyī, 430

V. Rohitassa Vagga, II.44

PTS: Rohitassa, V.51
WP: Rohitassa 431

#41: Samādhibhāvanā Suttaɱ, 44

The Buddha describes four methods of cultivating serenity: one that leads to happiness here; one that leads to insight; one that leads to mental development; and one that leads to the elimination of the corrupting influences.

PTS: Concentration, 51
ATI: Concentration Thanissaro Bhk, trans.
BD: Becoming Highs
WP: 41. Concentration 431

#42: Pañhavyākaraṇa Suttaɱ, 46

The four ways of dealing with questions.

PTS: Questions, 53
ATI: Questions Thanissaro Bhk, trans
WP: 42. Questions 432

#43: Paṭhamakodhagaru Suttaɱ, 46

Eight sorts of persons. Those governed by wrath, hypocrisy, gains, and fame, and those governed by Dhamma.

PTS: Wrath (a), 54
WP: 43. Anger (1), 433

#44: Dutiya Kodhagaru Suttaɱ, 47

Eight sorts of respect; respect for wrath, hypocrisy, gains, and fame; and respect for true good form as opposed to each of these.

PTS: Wrath (b), 55
WP: 44. Anger (2), 434

#45: Paṭhama Rohitassa Suttaɱ, 47

Gotama converses with the Deva Rohitassa who asks if it is possible to reach the end of the world where there is no more birth and aging and death and rebirth. Gotama explains that it is not possible to get to that end of the world by 'going' but it is not possible to make an end of birth and aging and death and rebirth without reaching the end of the world. The world, he says, the origin of this world, the end of this world, and the way to go to go to the end of this world is to be got by understanding this body with it's perceptions and thoughts.

PTS: Rohitassa (a), 55
WP: 45. Rohitassa (1), 434

#46: Dutiya Rohitassa Suttaɱ, 49

Gotama relates to the bhikkhus his conversation with the Deva Rohitassa who asks if it is possible to reach the end of the world where there is no more birth and aging and death and rebirth. Gotama explains that it is not possible to get to that end of the world by 'going' but it is not possible to make an end of birth and aging and death and rebirth without reaching the end of the world. The world, he says, the origin of this world, the end of this world, and the way to go to go to the end of this world is to be got by understanding this body with it's perceptions and thoughts.

PTS: Rohitassa (b), 57
WP: 46. Rohitassa (2), 436

#47: Suvidūra-vidūra Suttaɱ, 50

Farther apart than the earth and the sky, the two shores of the oceans, the place of the sun's rise and it's setting are the values of the good from those of the bad.

PTS: Very Far Away, 58
WP: 47. Far Apart, 436

#48: Visākha Suttaɱ, 51

The Buddha bestows high praise on Visakha for teaching Dhamma with great skill.

PTS: Visākha, 59
WP: 48. Visākha, 436

#49: Vipallāsa Suttaɱ, 52

The Buddha teaches that holding that the changing is not changing, that pain is not pain, that not-self is self, that what is foul is fair is a perversion of perception, the heart, and point of view, but that to hold that the changing changes, that pain is pain, that what is not-self is not-self, and that what is foul is foul is not a perversion of perception, the heart, and point of view.

PTS: Perversions, 60
ATI: Vipallasa Sutta: Perversions Thanissaro Bhk, trans
WP: 49. Inversions, 437

#50: Upakkilesa Suttaɱ, 53

Four slimes that slime the life of the recluse, preventing it from blazing up and shining forth: drinking alcohol, sexual indulgence, handling money, and earning a living other than by begging.

PTS: Stains, 61
ATI: Obscurations, Bhk. Thanissaro, trans.
WP: 50. Defilements, 439

VI. Puññābhisanda Vagga, II.54

PTS: Flood of Merit, VI.63
WP: Streams of Merit, 440

#51: Paṭhama Puññābhisanda Suttaɱ, 54

Four gifts that when given to a bhikkhu who is able to attain unbounded serenity yield incalculably rich results.

PTS: Flood of merit (to laymen) (a), 63
WP: 51. Streams of Merit (1), 440

#52: Dutiya Puññābhisanda Suttaɱ, 56

Unwavering confidence in the awakening of the Buddha, the teachings of the Buddha, and respect for the followers on the four stages of progress along with possession of high standards of ethical behavior — each of these things produces a flood of good kamma.

PTS: Flood of merit (to laymen) (b), 65
WP: 52. Streams of Merit (2), 442

#53: Paṭhama Saɱvāsa Suttaɱ, 57

The Buddha describes four sorts of couples found in the world: a bad man living with a good woman, a good man living with a bad woman, a bad man living with a bad woman, and a good man living with a good woman.

PTS: Living Together (a), 66
WP: 53. Living Together (1), 443

#54: Dutiya Saɱvāsa Suttaɱ,59

The Buddha describes four sorts of couples found in the world: a bad man living with a good woman, a good man living with a bad woman, a bad man living with a bad woman, and a good man living with a good woman.

PTS: Living Together (b), 68
WP: 54. Living Together (2), 445

#55: Paṭhama (Nakula) Samajīvī Suttaɱ, 61

Nakula's mother and father each approach the Buddha and each, in identical words, states that they are not aware of the other ever having transgressed against them either in thought or deed and then state that they are desirous of seeing each other in lives to come. The Buddha instructs them in how such a thing is to be attained.

PTS: Well matched (a), 69
ATI: Samajivina Sutta: Living in Tune Thanissaro Bhk, trans.
BD: Matched Lives, Olds, trans.
MNL: Living on Equal Status, Sister Upalivana, trans.
WP: 55. The Same in Living (1), 445

#56: Dutiya (Nakula) Samajīvī Suttaɱ, 62

The Buddha describes the way a couple that desires to find each other in the next life may do so.

PTS: Well matched (b), 70
BD: Matched Lives (2), Olds, trans.
WP: 56. The Same in Living (2), 446

#57: Suppavāsā Suttaɱ, 62

Suppavasa of the Koliyans gives a meal to the Buddha and is told that the food giver both gives and gets, life, beauty, happiness and ability.

PTS: Suppavāsā Suttaɱ, 71
WP: 57. Suppavāsā, 446

#58: Sudatta Anāthapiṇḍika Suttaɱ, 63

Anathapindika visits the Buddha and is told that the food giver both gives and gets, life, beauty, happiness and ability.

PTS: Sudatta, 72
WP: 58. Sudatta, 447

#59: Bhojanadāyaka Suttaɱ, 64

The Buddha tells the bhikkhus that the food giver both gives and gets, life, beauty, happiness and ability.

PTS: Food, 72
WP: 59. Food, 448

#60: Gihī-Sāmīci-Paṭipadā Suttaɱ, 65

The Buddha tells Anathapindika serving the Order is a layman's path to a good reputation here and a good rebirth hereafter.

PTS: The Householder's Duty, 73
WP: 60. The Layperson's Proper Practice, 448

VII. Pattakamma Vagga, II.65

PTS: Deeds of Merit, VII.73
WP: Worthy Deeds, 449

#61: Pattakamma Suttaɱ, 65

The Buddha teaches Anathapindika a wise way to manage accumulated wealth such that at the end it will be seen to have been well used.

PTS: Deeds of Merit, 73
WP: 61. Worthy Deeds, 449

#62: Anaṇa Suttaɱ, 69

The Buddha teaches Anathapindika four sorts of joy to be experienced by a householder: The joy of ownership, the joy of wealth, the joy of debtlessness, and the joy of blamelessness.

PTS: Debtless, 77
ATI: Debtless Thanissaro Bhk., trans.
WP: 62. Freedom from Debt, 452

#63: Sabrahma Suttaɱ, 70

Four terms of admiration applied to families where mother and father are honored and treated with respect: 'With Brahma', 'with Teachers of Old', 'with the Gods of Old', and 'Worthy of Offerings.'

PTS: Equal with Brahma, 79
WP: 63. With Brahma, 453

#64: Niraya Suttaɱ, 71

Four behaviors that land one in Niraya. Hell.

PTS: Purgatory, 80
WP: 64. Hell, 454

#65: Rūpappamāṇa Suttaɱ, 71

Four ways people take measure: those who judge by outer appearances and trust in outer appearances; those who judge by hearsay and trust in hearsay; those who judge by self-abjigation and trust in self-abjigation; those who judge by good form and trust in good form.

PTS: Outer Form, 80
WP: 65. Form, 454

#66: Sarāga (puggala) Suttaɱ, 71

Four types of persons: the lustful, the hateful, the deluded, and the proud.

PTS: Lustful, 81
WP: 66. Lustful, 455

#67: Ahi(metta) Suttaɱ, 72

A bhikkhu has died of snake-bite so the Buddha gives the bhikkhus a 'charm' to project friendliness towards snakes.

PTS: Lord of Snakes, 81
ATI: By a Snake Thanissaro Bhk., trans.
ATI: A Snake Piyadassi Thera, trans.
WP: 67. Snakes, 456

#68: Devadatta Suttaɱ, 73

The Buddha likens the fate of Devadatta to several things that bear fruit to their own destruction.

PTS: Devadatta, 83
WP: 68. Devadatta, 457

#69: Padhāna Suttaɱ,74

The Buddha defines the four best ways of making effort.

PTS: Effort, 83
WP: 69. Striving, 457

#70: Adhammika Suttaɱ, 74

The Buddha outlines the effects of leaders of men both good and bad.

PTS: Unrighteous, 84
BD: In the Days of Unrighteous Kings
WP: 70. Unrighteous, 458

VIII. Apaṇṇaka Vagga, II.76

PTS: The Sure, VIII.85
WP: Unmistakable, 460

#71: Padhāna: Apaṇṇaka Paṭipadā Suttaɱ, 76

Four things indicating assurance that one is on the way to Nibbana: being of high ethical behaior, learned, energetic and wise.

PTS: Effort, 85
WP: 71. Striving, 460

#72: Diṭṭhi-Apaṇṇaka Paṭipadā Suttaɱ, 76

Four things indicating assurance that one is on the way to Nibbana: thoughts of giving up, non-deviant thought, thoughts of harmlessness, and High View.

PTS: View, 86
WP: 72. View, 460

#73: Asappurisa-vadhukā Suttaɱ, 77

The Buddha describes four modes of speaking about the self and others which lead to a reputation as a 'fellow man' and four that lead to the reputation of not being a 'fellow man'.

PTS: Worthy, 86
ATI: A Person of Integrity Thanissaro Bhk., trans.
WP: 73. The Bad Person: The Bride, 460 (incorporates the next sutta)

#74: Vadhukā Suttaɱ, 78

The bhikkhus are told to train themselves in sense of shame and fear of blame like the newlywed bride when she is first brought home to the family.

PTS: The Young Wife, 87

#75: Paṭhama- Dutiya Agga Suttaɱ, 79

2 sets of four things to be perfected.

PTS: Perfections, 88
WP: 74. Foremost (1), 462 WP: 75. Foremost (2), 462

#76: Kusinārā Suttaɱ, 79

In the final moments of Gotama's life he asks the bhikkhus if there is any one of them that is in doubt about him or his teaching. There is no one in the assembly that has any doubts.

PTS: Kusinārā, 88
WP: 76. Kusinārā, 462

#77: Acinteyya Suttaɱ, 80

The Buddha lists four topics which are imponderable, whose scope is so vast as to cause madness in anyone who allowed them to obsess the mind.

PTS: Unthinkable, 89
ATI: Unconjecturable Thanissaro Bhk., trans.
WP: 77. Inconceivable Matters, 463

#78: Dakkhiṇā-visuddhi Suttaɱ, 80

The four states of purity of gifts.

PTS: Gifts, 90
WP: 78. Offerings, 463

#79: Vaṇijjā Suttaɱ, 81

The explanation in terms of Kamma of why the enterprises of individuals fail, while others turn out differently than expected, others turn out as expected and still others turn out beyond their expectations.

PTS: Trade, 91
ATI: Vanijja Sutta: Trade Thanissaro Bhk., trans.
WP: 79. Business, 464

#80: Kamboja Suttaɱ, 82

Four reasons women do not occupy stations of importance, engage in commerse or trade.

PTS: Essence of the deed, 92
BD: Off to Kamboja
WP: 80. Kamboja, 465

IX. Macala Vagga, II.83

PTS: Unshaken, IX.93
WP: Unshakable, 465

#81: Pāṇātipātī Suttaɱ, 83

Four behaviors that land one in Hell; four that land one in heaven.

PTS: Stealing, 93
WP: 81. The Destruction of Life, 465

#82: Musāvādī Suttaɱ, 83

Four behaviors that land one in Hell; four that land one in heaven.

PTS: Lying, 93
WP: 82. False Speech, 465

#83: Vaṇṇa Suttaɱ, 84

Four behaviors that land one in Hell; four that land one in heaven.

PTS: Praise, 93
WP: 83. Dispraise, 466

#84: Kodhagaru Suttaɱ, 84

Four behaviors that land one in Hell; four that land one in heaven.

PTS: Wrath, 94
WP: 84. Anger, 466

#85: Tamotamaparāyana Suttaɱ, 85

Four sorts of persons characterized with the terms 'dark' and 'light': one born with all the advantages who is of bad behavior, one who is born with all the advantages who is of good behavior; one born with all the disadvantages who is of bad behavior, and one born with all the disadvantages who is of good behavior.

PTS: Darkness, 94
ATI: Darkness Translated from the Pali by Thanissaro Bhikkhu
WP: 85. Darkness, 467

#86: Onatonata Suttaɱ, 86

Four sorts of persons characterized with the terms 'high' and 'low': one born with all the advantages who is of bad behavior, one who is born with all the advantages who is of good behavior; one born with all the disadvantages who is of bad behavior, and one born with all the disadvantages who is of good behavior.

PTS: Of Low Estate, 95
WP: 86. Bent Down, 468

#87: Samaṇa-m-acala-putta Suttaɱ, 86

Gotama takes the names commonly given at the time to various sorts of shaman and re-defines them in terms of his Dhamma-Vicaya.

PTS: Kinds of Recluses (a), 96
WP: 87. The Son, 468

#88: Samaṇamacala - saññojana Suttaɱ, 88

Gotama takes the names commonly given at the time to various sorts of shaman and re-defines them in terms of his Dhamma-Vicaya.

PTS: Kinds of Recluses (b), 98
WP: 88. Fetters, 470

#89: Samaṇamacala - diṭṭhi Suttaɱ, 89

Gotama takes the names commonly given at the time to various sorts of shaman and re-defines them in terms of his Dhamma-Vicaya.

PTS: Kinds of Recluses (c), 99
WP: 89. View, 471

#90: Samaṇamacala - khandha Suttaɱ, 90

Gotama takes the names commonly given at the time to various sorts of shaman and re-defines them in terms of his Dhamma-Vicaya.

PTS: Kinds of Recluses (d), 100
WP: 90. Aggregates, 472

X. Asura Vagga, II.91

PTS: Asuras, X.101
WP: Asuras, 473

#91: Asura Suttaɱ, 91

Four sorts of persons and their followers likened to Monsters and Dieties in four combinations.

PTS: Asuras, 101
WP: 91. Asuras, 473

#92: Paṭhama Samādhi Suttaɱ, 92

Four sorts of persons classified according to their attainment of calm of heart and the higher wisdom of insight into things.

PTS: Concentration (a), 101
WP: 92. Concentration (1), 473

#93: Dutiya Samādhi Suttaɱ, 92

The Buddha describes four sorts of persons classified according to their attainment of calm of heart and the higher wisdom of insight into things and then urges the bhikkhus to make effort to establish their accomplishments and eliminate their deficiencies and further to press on to the elimination of the corrupting influences.

PTS: Concentration (b), 102
WP: 93. Concentration (2), 474

#94: Tatiya Samādhi Suttaɱ, 93

The Buddha describes four sorts of persons classified according to their attainment of centered internal calm and insight into things of higher wisdom. This sutta points to the lines of investigation which should be pursued to overcome deficiencies.

PTS: Concentration (c), 103
ATI: Concentration: Tranquillity and Insight Thanissaro Bhk., trans.
BD: The Third Serenity, Olds trans.
WP: 94. Concentration (3), 475

#95: Chavālāta Suttaɱ, 95

The Buddha ranks four persons according to their pursuit of personal profit and the profit of others. The one who pursues neither his own profit nor the profit of others is likened to a stick burning at both ends, smeared with dung in the middle: no good for nuth'n. The one who pursues both his own profit and the profit of others is likened to 'the cream of the cream.'

PTS: The Firebrand, 104
ATI: The Firebrand Translated from the Pali by Thanissaro Bhikkhu
WP: 95. Cremation Brand, 476

#96: Rāgavinaya Suttaɱ, 96

Types of individuals classed according to whether they are of benefit to themselves only or others only or to both or neither.

PTS: Profit of self (a), 105
ATI: The Subduing of Passion Thanissaro Bhk., trans.
WP: 96. Lust, 477

#97: Khippanisanti Suttaɱ, 97

Types of individuals classed according to whether they are of benefit to themselves only or others only or to both or neither.

PTS: Profit of self (b), 106
WP: 97. Quick-Witted, 478

#98: Attahita Suttaɱ, 98

Types of individuals classed according to whether they are of benefit to themselves only or others only or to both or neither.

PTS: Profit of self (c), 107
WP: 98. One's Own Welfare, 479

#99: Sikkhāpada Suttaɱ, 98

Types of individuals classed according to whether they are of benefit to themselves only or others only or to both or neither. This sutta defines what is of benefit as being the five precepts.

PTS: Precepts, 107
ATI: Trainings, Bhk. Thanissaro, trans.
WP: 99. Training Rules, 479

#100: Potaliya Suttaɱ, 100

Gotama convinces Potaliya that of four sorts of persons the one who speaks timely, truthful praise of the praiseworthy and timely, truthful dispraise of what deserves dispraise is the most excellent of the four.

PTS: Potaliya, 107
WP: 100. Potaliya, 480

XI. Valāhaka Vagga, II.103

PTS: Rain-Cloud, XI.109
WP: Clouds, 482

#101: Valāhaka Suttaɱ, 102

Gotama likens four sorts of persons to four sorts of rain-clouds: one that thunders but doesn't rain, one that rains but doesn't thunder, one that neither rains nor thunders, one that both rains and thunders.

PTS: Rain-cloud (a), 109
WP: 101. Clouds (1), 482

#102: Valāhaka Suttaɱ, 103

Gotama likens four sorts of persons to four sorts of rain-clouds: one that thunders but doesn't rain, one that rains but doesn't thunder, one that neither rains nor thunders, one that both rains and thunders. He defines mastery of Dhamma as thundering, understanding the Four Truths as raining.

PTS: Rain-cloud (b), 110
ATI: Thunderheads Thanissaro Bhk., trans.
WP: 102. Clouds (2), 483

#103: Kumbha Suttaɱ, 104

In this sutta Gotama compares four sorts of persons to the conditions of four waterpots: one that is covered and empty, one that is uncovered and full; one that is both uncovered and empty; and one that is covered and full. He defines 'covered' as charming comportment, 'full' as knowledge of the Four Truths.

PTS: The Pot, 111
WP: 103. Pots, 484

#104: Paṭhama Udakarahada Suttaɱ, 105

The Buddha describes four pools of water. This sutta should be read with the next one.

PTS: Pools of water (a), 112
WP: 104. Pools of Water, 485

#105: Dutiya Udakarahada Suttaɱ, 105

The Buddha compares four sorts of persons to the conditions of four pools of water: one that is shallow but looks deep, one that is deep but looks shallow, one that is shallow and looks shallow, and one that is deep and looks deep. This sutta is a twist on the use of the two sets of terms. Here deepness is a matter of understanding the Four Truths or not, appearing deep or not is a matter of having charming comportment or not.

PTS: Pools of water (b), 112

#106: Amba Suttaɱ, 106

The Buddha compares four sorts of persons to conditions of mangoes: one that is unripe and looks ripe, one that is ripe and looks unripe, one that is unripe and looks unripe, and one that is ripe and looks ripe.

PTS: Mangoes, 112
WP: 105. Mangoes, 486
WP: 106. Mangoes, 488 Bhk. Bodhi notes that there is no existing text of this sutta. He makes no mention of the second 'Pools of Water' sutta #105 above which he omits.

#107: Mūsikā Suttaɱ, 107

The Buddha compares four sorts of persons to the manners in which mice abide: one that digs a hole but does not live in it, one that lives in a hole it has not dug, one that neiter digs a hole nor lives in one, and one that lives in the hole it has dug.

PTS: Mice, 113
WP: 107. Mice, 488

#108: Balivadda Suttaɱ, 108

The Buddha characterizes the behavior of leaders of sects as resembling the behavior of bulls leading herds of cattle: one is a terror to the cattle of another herd, not to his own; one is a terror to his own herd but not to other herds; one is a terror to both; and one is a terror to neither.

PTS: Oxen, 113
WP: 108. Bulls, 489

#109: Rukkha Suttaɱ, 109

The Buddha likens persons to trees of sapwood or heartwood.

PTS: Trees, 114
WP: 109. Trees, 490

#110: Āsivisa Suttaɱ, 110

The Buddha likkens persons to snakes in the matter of their possession of venom and the potency of that venom.

PTS: Snakes, 115
WP: 110. Vipers, 491

XII. Kesi Vagga, II.113

PTS: Kesi, XII.116
WP: Kesi, 492

#111: Kesi Suttaɱ, 112

The Buddha compairs his training methods with those of Kesi the horse trainer.

PTS: Kesi, 116
ATI: To Kesi the Horsetrainer Thanissaro Bhikkhu
WP: 111. Kesi, 492

#112: Assājānīya-java Suttaɱ, 113

The Buddha likens the straightness, speed, patience and docility of the bhikkhu worthy of offerings to the qualities of a king's thoroughbred horse.

PTS: Speed, 118
WP: 112. Speed, 494

#113: Assājānīya-patoda Suttaɱ, 114

The Buddha compares the reactions of various sorts of thoroughbred horses to the goad to the reactions of persons to knowledge of death.

PTS: The goad, 118
ATI: The Goad-stick Thanissaro Bhk., trans.
WP: 113. Goad, 494

#114: Nāga Suttaɱ, 116

The Buddha likens the qualities of a worthy bhikkhu to the qualities of a king's elephant.

PTS: The Elephant, 120
WP: 114. Bull Elephant, 496

#115: Ṭhāna Suttaɱ, 118

The Buddha delineates the peramaters of the four choices one has on the occasion where action is contemplated.

PTS: Occasions, 122
ATI: Courses of Action Thanissaro Bhk., trans.
WP: 115. Deeds, 498

#116: Appamāda Suttaɱ, 119

Earnest effort should be made to abandon low behaviors and develop high behaviors in body, speech and mind and to abandon low view for high view. The result will be a life lived without fear

PTS: Earnestness, 123
BD: Non-carelessness
WP: 116. Heedfulness, 499

#117: Ārakkha Suttaɱ, 120

Four occasions when one's guard should be up: when the mind is harassed by lust, hatred, stupidity, and intoxicating pride.

PTS: On Guard, 124
WP: 117. Guarding, 499

#118: Saɱvejanīya Suttaɱ, 120

Four places that stirr the emotions of a believing disciple of the Buddha.

PTS: Stirring emotion, 124
WP: 118. Inspiring, 500

#119: Bhaya Suttaɱ, 121

Four basic fears.

PTS: Fears (a), 125
WP: 119. Perils (1), 500

#120: Bhaya Suttaɱ (2), 121

Four basic fears.

PTS: Fears (b), 125
WP: 120. Perils (2), 501

XIII. Bhaya Vagga, II.121

PTS: Fears, XIII.125
WP: Perils, 501

#121: Bhaya Suttaɱ, 121

Four reasons based in fear that make people resolve on good behavior.

PTS: Self-reproach, 125
WP: 121. Self-Reproach, 501

#122: Udakorohabhaya Suttaɱ, 123

The Buddha describes four fearful challenges that face the newly ordained bhikkhu who has gone forth in faith: the need to overcome anger at being instructed in proper forms of behavior for a bhikkhu; the need to overcome desire to indulge the appatite for food in ways that are not suitable for a beggar, the need to over come envy of householders enjoying the pleasurs of the senses; and the need to overcome lust on the sight of attractive members of the opposite sex.

PTS: The Wave, 127
WP: 122. Waves, 502

#123: Paṭhama Puggala Suttaɱ, 126

The similarities and differences in experience and subsequent results of attaining jhana between the student of the Buddha and the ordinary person.

PTS: Different persons (a), 129
ATI: Mental Absorption (1) Thanissaro Bhk., trans.
WP: 123. Difference (1), 505

#124: Dutiya Puggala Suttaɱ, 128

The special advantages to a student of the Buddha who attains jhana and applies it to the understanding of form, sense-experience, own-making, and consciousness.

PTS: Different persons (b), 131
ATI: Mental Absorption (2) Thanissaro Bhk., trans.
WP: 124. Difference (2), 507

#125: Tatiya Puggala Suttaɱ, 128

The Buddha describes four paths to deva worlds based on the four devine lifestyles: friendliness, sympathy, empathy and detachment. Then he points out that the destinies of those who are students of the Dhamma are non-returners while those of other beliefs return to the round of rebirths.

PTS: Amity (a), 132
ATI: Persons (excerpt) Ñanamoli Thera, trans.
ATI: Good Will (1) Thanissaro Bhk., trans.
WP: 125. Loving-Kindness (1), 507

#126: Catuttha Puggala Suttaɱ, 130

The Buddha describes four paths to the Pure Abodes based on the four devine lifestyles: friendliness, sympathy, empathy and detachment in combination with seeing that form, sense-experience, sense-perception, own-making, and sense-consciousness are changable, painful, a sickness, a boil, a dart, grief-ridden, an opression, another's, destined for destruction, empty, and not-self.

PTS: Amity (b), 133
ATI: Persons Thanissaro Bhk., trans.
ATI: Persons Ñanamoli Thera, trans.
WP: 126. Loving-Kindness (2), 509

#127: Paṭhama Tathāgata Acchariya Suttaɱ, 130

A Wonderous light appears when a Buddha descends into his mother's womb, at his birth, at his awakening and upon his first setting to roll the wheel of Dhamma.

PTS: Marvels (a), 134
WP: 127. Astounding (1), 510

#128: Dutiya Tathāgata Acchariya Suttaɱ, 131

The appearance of a Buddha results in the miracle of an open mind and ready ear in beings overcome by habit, pride, excitement, and blindness.

PTS: Marvels (b), 135
WP: 128. Astounding (2), 512

#129: Ānandaccharaeya Suttaɱ, 132

The Buddha points out the marvelous way bhikkhus, bhikkhunis, laymen and lay women take delight when Ananda approaches and teaches.

PTS: Marvels (c), 135
WP: 129. Astounding (3), 513

#130: Cakkavattiacchariya Suttaɱ, 133

The Buddha points out the marvelous way nobles, brahmins, householders and ascetics take delight when a Wheel-turning King approaches and speaks and then he compares this phenomena with the similar thing that happens when Ananda approaches and teaches bhikkhus, bhikkhunis, laymen and lay-women.

PTS: Marvels (d), 136
WP: 130. Astounding (4), 513

XIV. Puggala Vagga, II.133

PTS: On Persons, XIV.137
WP: Persons, 514

#131: Srayojana-Puggala Suttaɱ, 133

The Buddha describes four sorts of persons in relationship to the sorts of yokes to rebirth [samyogana] they have or have not yet got rid of.

PTS: Fetters, 131, 138
WP: 131. Fetters, 514

#132: Paṭibhāno Puggala Suttaɱ, 135

A little four-liner about the facility and precision with which persons utter speech or engage in banter or repartee.

PTS: Reply, 138
BD: Orators, Olds, trans.
WP: 132. Discernment, 515

#133: Neyya-Puggala Suttaɱ, 135

Four sorts of persons: one who grasps a matter intuitively, one who understands hearing the details, one to whom things must be explained and one who is only able to remember the text.

PTS: Quick-Witted, 138
WP: 133. Of Quick Understanding, 515
BD: Led to Comprehension, Olds, trans.

#134: Phalupajivī-Puggala Suttaɱ, 135

Four sorts of persons differentiated by whether or not they live depending on the fruit of their prior deeds or on present effort.

PTS: Effort, 138
WP: 134. Effort, 515

#135: Vajja-Puggala Suttaɱ, 135

Four persons differentiated by the degree to which they are subject to blame.

PTS: Blameworthy, 139
WP: 135. Blameworthy, 516

#136: Paripūrakāri-Puggala Suttaɱ, 136

Four sorts of persons distinguished by the thoroughness of their mastery of ethical conduct, concentration and wisdom.

PTS: Virtue (a), 139
WP: 136. Virtuous Behavior (1), 516

#137: Garu-Puggala Suttaɱ, 136

Four sorts of persons distinguished by the thoroughness of their mastery of and respect for ethical conduct, concentration and wisdom.

PTS: Virtue (b), 140
WP: 137. Virtuous Behavior (2), 516

#138: Nikaṭṭha-Puggala Suttaɱ, 137

Four sorts of persons sorted out according to their having mastered their body or their mind or neither or both.

PTS: Subdued, 140
WP: 138. Retreat, 517

#139: Dhammakathika Suttaɱ, 138

Four sets of speakers and the ways they are judged to be Dhamma-talkers by their gatherings.

PTS: Dhamma-talk, 141
WP: 139. Dhamma Speakers, 518

#140: Vādī Suttaɱ, 138

Four persons: one able to convey the intent but not the letter; one able to convey the letter but not the intent; one able to do neither and one able to do both.

PTS: Expounder, 142
WP: 140. Speakers, 518
BD: Professors, Olds, trans.

XV. Ābhā Vagga, II.139

PTS: Splendour, XV.142
WP: Splendors, 519

#141: Ābhā Suttaɱ, 139

Four splendours.

PTS: Splendours, 142
WP: 141. Splendors, 519

#142: Pabhā Suttaɱ, 139

Four radiances.

PTS: Radiances, 142
WP: 142. Radiances, 519

#143: Āloka Suttaɱ, 139

Four lights.

PTS: Lights, 142
WP: 143. Lights, 519

#144: Obhāsa Suttaɱ, 139

Four brilliances.

PTS: Brilliance, 143
ATI: Brightness Thanissaro Bhk., trans.
WP: 144. Lusters, 519

#145: Pajjota Suttaɱ, 140

Four lamps.

PTS: Lamps, 143
WP: 145. Luminaries, 519

#146: Kāla Suttaɱ, 140

The Buddha likens stages of progress towards the goal to four seasons: hearing Dhamma, Discussing Dhamma, calming down, and insight.

PTS: Seasons (a), 143
WP: 146. Times (1), 520

#147: Dutiya Kāla Suttaɱ, 140

The Buddha likens stages of progress towards the goal to four seasons: hearing Dhamma, Discussing Dhamma, calming down, and insight.

PTS: Seasons (b), 143
WP: 147. Times (2), 520

#148: Vacīduccarita Suttaɱ, 141

Painful practice of speech.

PTS: Wrong Practice, 144
WP: 148. Conduct (1), 520

#149: Vacīsucarita Suttaɱ, 141

Pleasant practice of speech.

PTS: Right Practice, 144
WP: 149. Conduct (2), 520

#150: Sāra Suttaɱ, 141

Four essentials: ethical practice, serenity, wisdom and freedom.

PTS: Essences, 144
WP: 150. Conduct (3), 520

XVI. Indriya Vagga, II.141

PTS: Controlling Powers, XVI.144
WP: Faculties, 520

#151: Indriya Suttaɱ, 141

Four forces: faith, energy, mind, serenity.

PTS: Controlling Powers (a), 144
WP: 151. Faculties, 521

#152: Paṭhama Bala Suttaɱ, 141

Four enabling powers: faith, energy, mind, serenity.

PTS: Controlling Powers (b), 144
WP: 152. Faith, 521

#153: Dutiya Bala Suttaɱ, 142

Four enabling powers: faith, energy, faultlessness, and tenacity.

PTS: Powers (a), 145
WP: 153. Wisdom, 521

#154: Tatiya Bala Suttaɱ, 142

Four enabling powers: mind, serenity, faultlessness, and tenacity.

PTS: Powers (b), 145
WP: 154. Mindfulness, 521

#155: Catuttha Bala Suttaɱ, 142

Four enabling powers: reconsideration, development, faultlessness and tenacity.

PTS: Computation, 145
WP: 155. Reflection, 521

#156: Asaŋkheyya Suttaɱ, 142

The evolution, stasis, devolution and stasis of the universe each described as taking a very long time.

PTS: The Aeon, 145
WP: 156. Eon, 521

#157: Roga Suttaɱ, 142

The Buddha instructs the bhikkhus on disease, contrasting disease of body which can hardly be avoided to disease of the mind which should be kep disese-free.

PTS: Disease, 146
WP: 157. Illness, 522

#158: Parihāṇi Suttaɱ, 143

Sariputta describes qualities which indicate backsliding or moving ahead.

PTS: Falling away, 147
WP: 158. Decline, 523

#159: Bhikkhunī Suttaɱ, 144

A Nun attempts to seduce Ananda and is given a discourse which causes her to see the error of her ways.

PTS: The nun, 147
ATI: Bhikkhuni Sutta: The Nun Thanissaro Bhk., trans.
WP: 159. The Bhikkhunī, 523
BD: Beggar Lady: An analysis of § 3

#160: Sugatavinaya Suttaɱ, 147

Four things which lead to the vanishing away of the True Teaching and four things which conduce to its preservation.

PTS: The Wellfarer's Discipline, 150
BD: #160. The Welcome One's System, Olds, adaptation of Woodward
WP: 160. A Fortunate One, 526

XVII. Paṭipada Vagga, II.149

PTS: Modes of Progress, XVII.153
WP: Modes of Practice, 528

#161: Paṭhama Paṭipadā Suttaɱ, 149

Four ways individuals progress through the system in terms of ease and pleasantness.

PTS: In brief, 153
WP: 161. In Brief, 528

#162: Dutiya Paṭipadā Suttaɱ, 149

Four paths to the eradication of the corrupting influences: the unpleasant slow path to higer knowledge; the unpleasant fast path to higher knowledge, the pleasant slow path to higher knowlege, and the pleasant swift path to higher knowledge. In detail.

PTS: In detail, 153
ATI: (Modes of Practice) in Detail Thanissaro Bhk., trans.
WP: 162. In Detail, 528

#163: Tatiya Paṭipadā Suttaɱ, 150

Four paths to the eradication of the corrupting influences: the unpleasant slow path to higer knowledge; the unpleasant fast path to higher knowledge, the pleasant slow path to higher knowlege, and the pleasant swift path to higher knowledge.

PTS: The Unlovely, 153
ATI: Unattractiveness Thanissaro Bhk., trans.
WP: 163. Unattractiveness, 529

#164: Catuttha Paṭipadā Suttaɱ, 152

Four paths of practice: marked by impatient reaction, marked by endurance, marked by self-control, marked by calming down.

PTS: Patient (a), 157
ATI: Tolerant (1) Thanissaro Bhk., trans.
WP: 164. Patient (1), 531

#165: Pañcama Paṭipadā Suttaɱ, 153

Four paths of practice: marked by intolerant irritation, marked by endurance, marked by self-control, marked by calming down.

PTS: Patient (b), 158
ATI: Tolerant (2) Thanissaro Bhk., trans.
WP: 165. Patient (2), 532

#166: Chaṭṭha Paṭipadā Suttaɱ, 154

Four paths to the eradication of the corrupting influences: the unpleasant slow path to higer knowledge; the unpleasant fast path to higher knowledge, the pleasant slow path to higher knowlege, and the pleasant swift path to higher knowledge. The factors of unpleasantness and slowness are considered less than advantageous while those factors of pleasantness and speed are considered advantageous.

PTS: In Further Detail, 159
WP: 166. Both, 532

#167: Moggallāna Paṭipadā Suttaɱ, 154

Questioned by Sariputta, Moggallana reveals that of the four paths to the eradication of the corrupting influences his was the one that was unpleasant but with speedy attainment of higher knowledge.

PTS: Sāriputta and Moggallāna (a), 159
WP: 167. Moggallāna, 533

#168: Sāriputta Paṭipadā Suttaɱ, 155

Questioned by Moggallana, Sariputta reveals that of the four paths to the eradication of the corrupting influences his was the one that was pleasant and with speedy attainment of higher knowledge.

PTS: Sāriputta and Moggallāna (b), 160
WP: 168. Sāriputta, 533

#169: Kilesa-parinibbāna Suttaɱ, 155

The Buddha distinguishes between two sorts of persons in accordance with their path: one pair meditates on the foul and one pair uses the jhanas. Of each pair one attains extinguishment here and one hereafter. In the case of the first pair, meditating on the foul, extinguishment either here or hereafter comes after own-making (sankhara). In the case of the second pair, using the jhanas, extinguishment either here or hereafter comes without own-making.

PTS: With Some Effort, 160
BD: Afflicted Extinguishment, Olds trans.
WP: 169. Through Exertion, 533

#170: Yuganaddha Suttaɱ, aka Arahattappatati Suttaɱ, 156

Ananda describes four ways Arahantship is arrived at, stating that all those who declare Arahantship do so having followed one or another of these courses.

PTS: Coupled, 162
ATI: In Tandem Thanissaro Bhk., trans.
WP: 170. In Conjunction, 535

XVIII. Sañcetanika Vagga, II.157

PTS: Intentional, XVIII.163
WP: Volitional, 536

#171: Paṭhama Sañcetanā Suttaɱ, 157

The Buddha describes how it is intent that is the mechanism of action of kamma of body, speech and mind that results in the personal experience of pleasure or pain in body, speech, or mind. Intent, in turn, is shown to be impersonal. The intent driving a deed can arise in the self or in another. Further, the groundwork for action can be known or unknown. In whatever combination of factors it is blindness that is at the bottom of it and the elimination of blindness that ends kamma.

PTS: Intention, 163
BD: Intentions (a), Olds, trans.
WP: 171. Volition, 536 (includes the next)

#172: Dutiya Sañcetanā Suttaɱ, 159

The Buddha describes how it is intent that is the mechanism of action of kamma of body, speech and mind that results in the personal experience of pleasure or pain in body, speech, or mind. Hearing this exposition, Sariputta explains the details of how this works for the self-instigated action that results in rebirth, the other-instigated action that results in rebirth, the both self and other-instigated action that results in rebirth and asks the Buddha for an explanation of how there can be rebirth or not in the case where there is neither self-instigation nor other instigation. Gotama explains.

PTS: Getting personality, 165
BD: Intentions (b), Olds, trans.

#173: Sāriputta: Paṭisambhidā Suttaɱ, 160

Sariputta explains to the bhikkhus that although he early-on grasped both the spirit and the letter of logical analysis and teaches it in detail, still, if, while he is face-to-face with them, if any of them have doubts, they should ask the Buddha.

PTS: Analysis, 166
WP: 172. Analysis, 538

#174: Koṭṭhita Suttaɱ, 161

The bhikkhus are told to train themselves in sense of shame and fear of blame like the newlywed bride when she is first brought home to the family.

PTS: Kotthita, 168
ATI: To Kotthita Thanissaro Bhk., trans.
BD: Unconfusing the Unconfused
WP: 173. Koṭṭhita, 539
WP: 174. Ānanda, 540

#175: Upavāna Suttaɱ, 163

Upavana questions Sariputta about making an end of Pain. Sariputta makes the point that it is not by conduct or vision that and end of Pain is to be reached, but that it is by conduct resulting in knowing and seeing things as they really are that brings one to the end of Pain.

PTS: Upavana, 169
WP: 175. Upavāṇa, 540

#176: Āyācamāna Suttaɱ, 164

The Buddha points out role models for bhikkhus, bhikkhunis, upasakos and upasikas.

PTS: Aspiration, 170
WP: 176. Aspiring, 541

#177: Rāhula Suttaɱ, 164

The Buddha instructs his son Rāhula to regard the characteristics of solidity, liquidity, heat and motion, whether internal or external as not his, not an aspect of himself, not his real self so that seeing things as they really are, he will be repulsed, let go, and by that attain freedom and seeing freedom in freedom be free.

PTS: Rahula, 170
WP: 177. Rāhula, 542

#178: Cetovimutti Suttaɱ, 165

The Buddha describes two pairs of individuals. One pair is striving to get rid of 'own-body', the other is striving to break up 'blindness'. In each of the pairs the persons have attained peaceful states of mind and liberation of heart and work at their objective but in one case there is no excitement at the task while in the other there is. The Buddha states that where this excitement is missing, the task is unlikely to be accomplished.

PTS: The Village Pond, 171
ATI: The Waste-water Pool Thanissaro Bhk., trans.
WP: 178. The Reservoir, 543

#179: Parinibbāna-hetu Suttaɱ, 167

The Elder Ananda asks the Elder Sariputta the reasons that some beings attain Nibbana in this life when others do not and is told that it depends on their awareness or the lack of awareness upon perception that a thing is or is not connected to deterioration, stability, advance, or attainment.

PTS: Nibbāna, 173
ATI: Unbinding Thanissaro Bhk., trans.
WP: 179. Nibbāna, 544

#180: Mahā Padesadesanā Suttaɱ, 167

The Buddha tells the bhikkhus to determine whether or not a saying is to be considered as his word by comparing the phrases and their construction with the phrases and construction found in the Suttas and in the Vinaya. This is to be done even in the case of four great authorities: Someone who has reportedly heard a saying face-to-face with the Buddha; some Sangha with a reportedly learned elder; some reportedly learned Sangha; a single reportedly learned monk.

PTS: Great Authorities, 174
BD: On Reliance on Authority (excerpt)
WP: 180. The Great References, 545

XIX. Yodhājīva Vagga, II.170

PTS: Fighting-Man, XIX.177
WP: Brahmins, 544

#181: Yodhājīva Suttaɱ, 170

The Buddha likens the skills of the bhikkhu to those of a King's Warrior.

PTS: Fighting-man, 177
ATI: Yodhajiva Sutta: The Warrior Thanissaro Bhk., trans.
WP: 181. Warrior, 547

#182: Pāṭibhoga Suttaɱ, 172

The Buddha states that there is no one, no shamen, no preacher, no god, no devil, no God, who can promise that that which is subject to aging, sickness, death and the consequences of deeds will not suffer aging, sickness, death and the consequences of deeds.

PTS: Surity, 179
WP: 182. Guarantor, 548

#183: Vassakāra Suttaɱ, 172

The Buddha explains that a statement should not only be true but should be profitable and not lead to trouble.

PTS: Hearsay, 179
ATI: On What is Heard Thanissaro Bhk., trans.
WP: 183. Heard, 549

#184: Jāṇussonī Suttaɱ, 173

The Buddha shows Brahmin Janussoni that not everyone is afraid of death. Those who have overcome desires and lusts, those who have overcome passion for living in a body, those who have done good deeds and abstained from bad deeds, and those who have no doubts as to Dhamma do not fear death.

PTS: Fearless, 180
ATI: Abhaya Sutta: Fearless Thanissaro Bhk., trans.
WP: 184. Fearless, 550

#185: Samaṇa- aka Brāhmaṇa-Sacca Suttaɱ aka Catukoṭika-Suññatā Suttaɱ, 176

The Buddha approaches some eminant Wanderers and teaches them Four Brahmin maxims: 'All living things are not to be harmed'; 'all sense pleasures are impermanent, painful changeable'; 'all lives are impermanent, painful, changeable'; and 'I have no part in anything anywhere and here for me there is no attachment to anything'.

PTS: Brahmin Truths, 182
WP: 185. Brahmin Truths, 552

#186: Ummagga Suttaɱ, aka Bahussuta Suttaɱ, 177

A lucky bhikkhu asks the Buddha a number of questions and gets answers that satisfy him.

PTS: Approach, 184
WP: 186. Acumen, 554

#187: Dutiya Vassakāra Suttaɱ, 179

Gotama states that it is impossible for a bad man to be able to recognize a bad man or a good man, but that it is possible for a good man to do so. A story follows which illustrates the meaning.

PTS: Vassakāra, 186
WP: 187. Vassakāra, 555

#188: Upaka Suttaɱ, 181

Upaka, tries to trap Gotama and ends up caught in the trap himself. Gotama then explains that what he teaches is simply what is profitable and what is not.

PTS: Upaka, 189
WP: 188. Upaka, 558

#189: Sacchikaraṇiya Suttaɱ, 182

The Buddha describes four things that are to be realized by way of making them real. He describes how in the simplest most direct terms possible.

PTS: Realization, 190
BD: Make it Real, Olds, trans.
WP: 189. Realization, 559

#190: Uposatha Suttaɱ aka Bhikkhu-Saŋghatho-Mana Suttaɱ, 183

The Buddha praises the Sangha on a Full Moon Day observance.

PTS: The Sabbath, 191
WP: 190. Uposatha, 559

XX. Mahā Vagga, II.185

PTS: The Great Chapter, XX.193
WP: The Great Chapter, 561

#191: Sotānudhata Suttaɱ, 185

The Buddha describes four advantageous situations that result in the future just from concentrated study of Dhamma.

PTS: Heard with the Ear, 193
WP: 191. Followed by Ear, 561

#192: Ṭhāna Suttaɱ, 187

Four ways of knowing a person: by association one knows a man's virtue; by living with him his integrity; in time of distress his courage; in conversation with him his wisdom.

PTS: Conditions, 196
ATI: Thana Sutta: Traits Thanissaro Bhk., trans.
WP: 192. Facts, 563

#193: Bhaddiya Suttaɱ, 190

Bhaddiya reports a rumor that Gotama knows a spell that converts followers of other sects. In stead of denying the rumor, he teaches Dhamma to Bhaddiya who is converted by the logic. Then Gotama asks him if he cast a spell on him. A wonderful sutta for showing Gotama's teaching skills.

PTS: Bhaddiya, 200
WP: 193. Bhaddiya, 567

#194: Sāpugiya Suttaɱ, 194

Ananda instructs the men of the Tiger's Path Clan in four ways to exert energy to bring about perfection in ethical conduct, heart, point of view and freedom.

PTS: The Sāpūgyans, 204
WP: 194. Sāpūga, 570

#195: Vappa Suttaɱ, 196

The Buddha describes how it is that by not doing unskillful deeds of mind, speech and body and by constant contact with one's on-coming kamma ones previously done deeds are warn out and prevent the inflow of corruptions in the future.

PTS: Vappa, 207
WP: 195. Vappa, 572

#196: Sāḷaha Suttaɱ, 200

By way of similes the Buddha shows general Salha, that so called purification by way of self-mortification is a useless outward practice and cannot lead to overcoming blindness and the freedom gained through knowledge and vision and that what is needed is purification by both external and internal perfection.

PTS: Salha, 211
WP: 196. Sāḷha, 575

#197: Mallikā Suttaɱ, 202

Queen Mallika asks Gotama about the reasons some women have beauty, wealth, and power while others do not.

PTS: Mallikā, 214
Buddhism in Translations, How to Obtain Wealth, Beauty, and Social Position. Warren, trans.
WP: 197. Mallikā, 577

#198: Tapa Suttaɱ, 205

Four persons found in the world: One who torments himself, one who torments others, one who torments both and one who torments neither himself nor others.

PTS: The Self-Tormentor, 218
WP: 198. Self-Torment, 580

#199: Taṇhājālinī Suttaɱ, 211

The Buddha teaches about the craving that ensnares, that floats along, that is far-flung, that clings to one, by which this world is smothered, enveloped, tangled like a ball of thread, covered as with blight, twisted up like a grass-rope, so that it overpasses not the Constant Round (of rebirth), the Downfall, the Way of Woe, the Ruin.

PTS: Craving, 225
ATI: Tanha Sutta: Craving Thanissaro Bhk., trans.
BD: Appetite's Net
WP: 199. Craving, 586

#200: Pema Suttaɱ, 213

Four ways liking and disliking arise and the way that jhana and the destruction of the corrupting influences bring about a condition where there is neither liking nor disliking. One who has attained such a state is said neither to attract nor to repel, neither to smoulder nor to blaze up, and is not incinerated.

PTS: Affection, 227
ATI: Affection Thanissaro Bhk., trans.
WP: 200. Affection, 587

XXI. Sappurīsa Vagga, II.217

PTS: The Worthy Man, XXI.230
WP: The Good Person, 590

#201: Paṭhama Sappurisa Suttaɱ, 217

The Buddha describes the attributes of the good man and the good man of good men and the bad man and the bad man of bad men.

PTS: The Precepts, 230
WP: 201. Training Rules, 590

#202: Dutiya Sappurisa Suttaɱ, 218

The Buddha describes the attributes of the good man and the good man of good men and the bad man and the bad man of bad men. Based on his development of various powers.

PTS: The Believer, 231
WP: 202. Devoid of Faith, 591

#203: Tatiya Sappurisa Suttaɱ, 218

The Buddha describes the attributes of the good man and the good man of good men and the bad man and the bad man of bad men. Based on ethics.

PTS: Destroyer of Beings, 232
WP: 203. Seven Actions, 592

#204: Catuttha Sappurisa Suttaɱ, 219

The Buddha describes the attributes of the good man and the good man of good men and the bad man and the bad man of bad men. Based on ethics.

PTS: The Ten Deeds, 232
WP: 204. Ten Actions, 593

#205: Pañcama Sappurisa Suttaɱ, 220

The Buddha describes the attributes of the good man and the good man of good men and the bad man and the bad man of bad men. Based on the Eightfold Path.

PTS: The Eightfold Way, 232
WP: 205. Eightfold, 593

#206: Chattha Sappurisa Suttaɱ,, 221

The Buddha describes the attributes of the good man and the good man of good men and the bad man and the bad man of bad men. Based on the Tenfold Path.

PTS: The Tenfold Way, 233
WP: 206. Tenfold Path, 594,
BD: The Good Man Olds, trans.

#207: Paṭhama Pāpa: Kalyāṇa Suttaɱ, 222

The Buddha describes the attributes of the bad man and the bad man among bad men and the nice man and the nice man among nice men. Based on ethics.

PTS: The Wicked (a), 233
WP: 207. Bad Character (1), 594

#208: Dutiya Pāpa: Kalyāṇa Suttaɱ, 223

The Buddha describes the attributes of the bad man and the bad man among bad men and the nice man and the nice man among nice men. Based on the tenfold way.

PTS: The Wicked (b), 233
WP: 208. Bad Character (2), 595

#209: Paṭhama Pāpa Dhamma - Kalyāṇa Dhamma Suttaɱ, 223

The Buddha describes the attributes of bad form and the bad form of bad forms and the attributes of nice form and the nice form among nice forms. Based on ethics.

PTS: Of Wicked Nature (a), 233
WP: 209. Bad Character (3), 595

#210: Dutiya Pāpa Dhamma - Kalyāṇa Dhamma Suttaɱ, 224

The Buddha describes the attributes of bad form and the bad form of bad forms and the attributes of nice form and the nice form among nice forms. Based on the tenfold path.

PTS: Of Wicked Nature (b), 233
WP: 210. Bad Character (4), 596

XXII. Sobhaṇa Vagga, II.225

PTS: Corrupting, XXII.233
WP: Adornments of the Assembly, 596

#211: Parisa Sobhana Suttaɱ, 225

Four who corrupt a group and four who lite up a groop.

PTS: The Company, 233
WP: 211. Assembly, 596

#212: Paṭhama Niraya: Sagganikkhitta Suttaɱ, 226

Four things that carry one to Hell and four things that carry one to a heavonly rebirth.

PTS: View, 234
WP: 212. View, 596

#213: Dutiya Niraya: Sagganikkhitta Suttaɱ, 226

Four things that carry one to Hell and four things that carry one to a heavonly rebirth.

PTS: Ingratitude, 234
WP: 213. Ingratitude, 597

#214: Tatiya Niraya: Sagganikkhitta Suttaɱ, 226

Four things that carry one to Hell and four things that carry one to a heavonly rebirth.

PTS: Taking Life, 234
WP: 214. Destruction of Life, 597

#215: Catuttha Niraya: Sagganikkhitta Suttaɱ, 227

Four things that carry one to Hell and four things that carry one to a heavonly rebirth.

PTS: The Way (a), 235
WP: 215. Path (1), 597

#216: Pañcama Niraya: Sagganikkhitta Suttaɱ, 227

Four things that carry one to Hell and four things that carry one to a heavonly rebirth.

PTS: The Way (b), 235
WP: 216. Path (2), 597

#217: Chaṭṭhama Niraya: Sagganikkhitta Suttaɱ, 227

Four things that carry one to Hell and four things that carry one to a heavonly rebirth.

PTS: Modes of Speech (a), 235
WP: 217. Courses of Expression (1), 597

#218: Sattama Niraya: Sagganikkhitta Suttaɱ, (7),

Four things that carry one to Hell and four things that carry one to a heavonly rebirth.

PTS: Modes of Speech (b), 235
WP: 218. Courses of Expression (2), 597

#219: Aṭṭhama Niraya: Sagganikkhitta Suttaɱ, (8), 227

Four things that carry one to Hell and four things that carry one to a heavonly rebirth.

PTS: Shameless, 235
WP: 219. Morally Shameless, 598

#220: Navama Niraya: Sagganikkhitta Suttaɱ, (9), 227

Four things that carry one to Hell and four things that carry one to a heavonly rebirth.

PTS: Of Weak Wisdom, 235
WP: 220. Unwise, 598

XXIII. Sucarita Vagga, II.225

PTS: Good Conduct, XXIII.235
WP: Good Conduct, 598

#221: Vacīsucarita Suttaɱ, 228

Four bad and four good habits of speech.

PTS: Good Conduct, 235
WP: 221. Misconduct, 598

#222: Paṭhama Bāla-Paṇḍita Suttaɱ, 228

Four characteristics of the foolish, incompetent, unworthy person that result in him having uprooted and spoiled his self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and four characteristics of the wise, competent, worthy person 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: View, 236
WP: 222. View, 599

#223: Dutiya Bāla-paṇḍita Suttaɱ, 229

Four characteristics of the foolish, incompetent, unworthy person that result in him having uprooted and spoiled his self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and four characteristics of the wise, competent, worthy person 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: Ingratitude, 236
WP: 223. Ingratitude, 599

#224: Tatiya Bāla-paṇḍita Suttaɱ,

Four characteristics of the foolish, incompetent, unworthy person that result in him having uprooted and spoiled his self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and four characteristics of the wise, competent, worthy person 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: Taking Life, 236
WP: 224. Destruction of Life, 599

#225: Catuttha Bāla-paṇḍita Suttaɱ, incorporates Pañcama Bāla-paṇḍita Suttaɱ, 229

Four characteristics of the foolish, incompetent, unworthy person that result in him having uprooted and spoiled his self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and four characteristics of the wise, competent, worthy person 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: The Way, 237. Note that in the PTS Pali and Woodward's translation this is not followed by another sutta with the second four dimensions. This appears to be a mistake as it occurs in BJT and CSCD as well as Bhk. Bodhi and so to include it, while preserving the sutta numbers of the PTS I have included it as the second half of this sutta using Woodward's translation of AN 4.116.
WP: 225. Path (1), 600
WP: 226. Path (2), 600

#226: Pañcama Bāla-paṇḍita Suttaɱ, 229

Four characteristics of the foolish, incompetent, unworthy person that result in him having uprooted and spoiled his self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and four characteristics of the wise, competent, worthy person 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: Modes of Speech (a), 237
WP: 227. Courses of Expression (1), 600

#227: Chattha Bāla-paṇḍita Suttaɱ, 229

Four characteristics of the foolish, incompetent, unworthy person that result in him having uprooted and spoiled his self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and four characteristics of the wise, competent, worthy person 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: Modes of Speech (b), 237
WP: 228. Courses of Expression (2), 600

#228: Sattama Bāla-paṇḍita Suttaɱ,, 229

Four characteristics of the foolish, incompetent, unworthy person that result in him having uprooted and spoiled his self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and four characteristics of the wise, competent, worthy person 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: Shamelessness, 237
WP: 229. Morally Shameless, 600

#229: Aṭṭhama Bāla-paṇḍita Suttaɱ,, 230

Four characteristics of the foolish, incompetent, unworthy person that result in him having uprooted and spoiled his self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and four characteristics of the wise, competent, worthy person 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: Weak in Wisdom, 237
WP: 230. Unwise, 600

#230: Kavī Suttaɱ, 230

Four types of poet.

PTS: Poets, 237
WP: 231. Poets, 601

XXIV. Kamma Vagga, II.230

PTS: The Deed, XXIV.238
WP: Kamma, 601

#231: Paṭhama Kamma Suttaɱ, 230

The Buddha describes kamma in terms of dark and light deeds.

PTS: In Brief, 238
WP: 232. In Brief, 601

#232: Dutiya Kamma Suttaɱ, 230

The Buddha describes kamma in terms of dark and light deeds.

PTS: In Detail, 238
WP: 233. In Detail, 601

#233: Tatiya Kamma Suttaɱ, Soṇakāyana, 232

A brahmin questions Gotama about Sonakayana's misunderstanding of the meaning of Gotama's teaching about kamma that ends kamma. Gotama repeats what he has actually said about dark and light deeds and deeds that are neither dark nor light that result in the ending of kamma.

PTS: Soṇakāyana, 239
WP: 234. Soṇakāyana, 602

#234: Catuttha - Pañcama Kamma Suttaɱ aka Sikkhapada Suttaɱ (1 and 2), 233

The Buddha describes kamma in terms of dark and light deeds.

PTS: Precepts, 240
WP: 235. Training Rules (1), 603
WP: 236. Training Rules (2), 604

#235: Chaṭṭha Kamma Suttaɱ aka Ariya Magga Suttaɱ, 235

The Buddha describes kamma in terms of dark and light deeds, using the Eight Dimensional Path for the kamma that is neither dark nor bright, with a result that is neither dark nor bright, kamma that ends kamma.

PTS: The Ariyan Way, 241
ATI: The Noble Path Thanissaro Bhk., trans.
WP: 237. Noble Path, 604

#236: Aṭṭhama Kamma Suttaɱ, 236

The Buddha describes kamma in terms of dark and light deeds, using the Seven Dimensions of Awakening for the kamma that is neither dark nor bright, with a result that is neither dark nor bright, kamma that ends kamma.

PTS: Limbs of Wisdom, 241
WP: 238. Enlightenment Factors, 605

#237: Sāvajja: Anavajja Kamma Suttaɱ, 237

Blameworthy things that land one in Hell, praiseworthy things that land one in a good rebirth.

PTS: Blameworthy, 242
WP: 239. Blameworthy, 605

#238: Sabyāpajjha - Abyāpajjhakamma Suttaɱ, 237

Harmful things that land one in Hell, harmless things that land one in a good rebirth.

PTS: Harmful, 242
WP: 240. Non-Afflictive, 606

#239: Samaṇa Suttaɱ, 238

Gotama teaches the bhikkhus a 'lion's roar' and describes the four sorts of ascetics found in this Dhamma and Discipline.

PTS: The Recluse, 242
WP: 241. Ascetics, 606

#240: Sappurisā-Nisaɱsa Suttaɱ, 239

Four benefits from associating with the good man.

PTS: Profit by the Worthy Man, 243
WP: 242. Benefits of a Good Person, 607

XXV. Āpatti Vagga, II.239

PTS: Fear of Offence, XXV.243
WP: Perils of Offenses, 607

#241: Saŋghabhedaka Suttaɱ, 239

Four reasons a bad bhikkhu might think to profit from creating dissention in the order.

PTS: Offence (a), 243
WP: 243. Schism, 607

#242: Āpattibhaya Suttaɱ, 240

The Buddha extols the benefits of fear of punishment using a comparison between the fear of worldly persons of the punishments of evil-doers in the world with the awareness of bhikkhus and bhikkhunis of the punishments of recalcitrant members of the Order.

PTS: Offence (b), 245
WP: 244. Offenses, 608

#243: Sikkhānisaɱsa Suttaɱ, 248

The Buddha explains that this holy life is lived for the sake of the advantages of the training, for higher wisdom, for the highest freedom, and for mastery of mind, and he describes how each of these things is arrived at.

PTS: Profit of the Training, 248
WP: 245. Training, 610

#244: Seyyā Suttaɱ, 244

The Buddha describes four personality types characterized by their lying down posture.

PTS: Postures, 249
WP: 246. Lying Down, 611

#245: Thupāraha Suttaɱ, 245

Four individuals worthy of a Thupa (an elaborate burial mound).

PTS: Worthy of a cairn, 250
WP: 247. Worthy of a Stūpa, 612

#246: Paññāvuddhi Suttaɱ and Bahukāra Suttaɱ, 245

Four things which conduce to the growth of wisdom and which are beneficial for one who has become human.

PTS: Growth in Wisdom, 250
WP: 248. The Growth of Wisdom, 612
WP: 249. Helpful, 612

#247: Paṭhama Ariya (Anariya) Vohāra Suttaɱ, 246

The Buddha lists four ignoble forms of speech.

PTS: Modes of Speech (a), 251
WP: 250. Declarations (1), 612

#248: Dutiya Ariya Vohāra Suttaɱ, 246

The Buddha lists four noble forms of speech.

PTS: Modes of Speech (b), 251
WP: 251. Declarations (2), 613

#249: Tatiya Ariya Vohāra Suttaɱ, 246

The Buddha lists four ignoble forms of speech.

PTS: Modes of Speech (c), 251
WP: 252. Declarations (3), 613

#250: Catuttha Ariya Vohāra Suttaɱ, 246

The Buddha lists four noble forms of speech.

PTS: Modes of Speech (d), 251
WP: 253. Declarations (4), 613

XXVI. Abhiññā Vagga, II.246

PTS: Higher Knowledge, XXVI.252
WP: Direct Knowledge, 613

#251: Abhiññā Suttaɱ, 246

Things to be comprehended, abandoned, developed, and realized through higher knowledge.

PTS: Higher Knowledge, 252
WP: 254. Direct Knowledge, 613

#252: Pariyesana Suttaɱ, 247

The Buddha's message in terms of quests: being yourself subject to aging, sickness, death and besliming seek that which is not subject to aging, sickness, death and besliming.

PTS: Quests, 252
ATI: Searches Thanissaro Bhk., trans.
WP: 255. Quests, 614

#253: Saŋgahavatthu Suttaɱ, 248

The four fundamentals for gathering together a group.

PTS: Sympathy, 253
WP: 256. Sustaining, 614

#254: Māluŋkyaputta Suttaɱ, 248

The elderly Malunkya's Son asks The Buddha for a teaching in brief and receiving it shortly thereafter becomes Arahant.

PTS: Malunkya's son, 253
WP: 257. Māluṅkyāputta, 614

#255: Kula Suttaɱ, 249

Four reasons great families decline and four where they prosper.

PTS: Profit of the family, 254
ATI: On Families Thanissaro Bhk., trans.
BD: Clans of Long-Standing
WP: 258. Families, 615

#256: Paṭhama Ājānīya Suttaɱ, 250

The Buddha likens the qualities of a worthy bhikkhu to the qualities of a king's thoroughbred horse.

PTS: The Thoroughbred (a), 255
WP: 259. Thoroughbred (1), 616

#257: Dutiya Ājānīya Suttaɱ, 251

The Buddha likens the qualities of a worthy bhikkhu to the qualities of a king's thoroughbred horse.

PTS: The Thoroughbred (b), 256
WP: 260. Thoroughbred (2), 617

#258Bala Suttaɱ, 252

Four powers: energy, memory, serenity, and wisdom.

PTS: Powers, 256
WP: 261. Powers, 617

#259: Araññasenāsana Suttaɱ, 252

Four things that make a bhikkhu fit for living alone in the forest.

PTS: Forest-Dwelling, 256
ATI: A Wilderness Dweller Thanissaro Bhk., trans.
WP: 262. Forest, 617

#260: Sāvajja - Anavajja Suttaɱ, 252

Four things that characterize the fool and four that characterize the wise man.

PTS: Action, 257
WP: 263. Action, 617

XXVII. Kammapatha Vaggo, II.253

PTS: Path of Action, XXVII. 257
WP: Courses of Kamma, 618

#261: Pāṇātipātī Suttaɱ, 253

Engaging in, encouraging others to, approving of, and speaking in praise of taking life lands one in hell; engaging in, encouraging others to, approving of, and speaking in prise of abstaining from taking life lands one in a heavonly birth.

PTS: Approving (a), 257
WP: 264. Destruction of Life, 618

#262: Adinnādāyī Suttaɱ, 253

Engaging in, encouraging others to, approving of, and speaking in praise of stealing lands one in hell; engaging in, encouraging others to, approving of, and speaking in prise of abstaining from stealing lands one in a heavonly birth.

PTS: Approving (b), 258
WP: 265-273. Taking What Is Not Given, Etc., 618

#263: Kama Micchācārī Suttaɱ, 254

Engaging in, encouraging others to, approving of, and speaking in praise of sense-pleasure-indulgence misbehavior lands one in hell; engaging in, encouraging others to, approving of, and speaking in prise of abstaining from sense-pleasure-indulgence misbehavior lands one in a heavonly birth.

PTS: Approving (c), 258

#264: Musāvādī Suttaɱ, 254

Engaging in, encouraging others to, approving of, and speaking in praise of lying lands one in hell; engaging in, encouraging others to, approving of, and speaking in prise of abstaining from lying lands one in a heavonly birth.

PTS: Approving (d), 258

#265: Pisuṇavācā Suttaɱ, 254

Engaging in, encouraging others to, approving of, and speaking in praise of slander lands one in hell; engaging in, encouraging others to, approving of, and speaking in prise of abstaining from slander lands one in a heavonly birth.

PTS: Approving (e), 258

#266: Pharusavācā Suttaɱ, 254

Engaging in, encouraging others to, approving of, and speaking in praise of bitter speech lands one in hell; engaging in, encouraging others to, approving of, and speaking in prise of abstaining from bitter speech lands one in a heavonly birth.

PTS: Approving (f), 258

#267: Samphappalāpa Suttaɱ, 255

Engaging in, encouraging others to, approving of, and speaking in praise of idle babble lands one in hell; engaging in, encouraging others to, approving of, and speaking in prise of abstaining from idle babble lands one in a heavonly birth.

PTS: Approving (g), 258

#268: Abhijjhālu Suttaɱ, 255

Engaging in, encouraging others to, approving of, and speaking in praise of covetousness lands one in hell; engaging in, encouraging others to, approving of, and speaking in prise of abstaining from covetousness lands one in a heavonly birth.

PTS: Approving (h), 258

#269: Vyāpannacitta Suttaɱ, 255

Engaging in, encouraging others to, approving of, and speaking in praise of malicious mindedness lands one in hell; engaging in, encouraging others to, approving of, and speaking in prise of abstaining from malicious mindedness lands one in a heavonly birth.

PTS: Approving (i), 258

#270: Micchādiṭṭhi Suttaɱ, 255

Engaging in, encouraging others in, approving of, and speaking in praise of contrary views lands one in hell; engaging in, encouraging others in, approving of, and speaking in prise of high view lands one in a heavonly birth.

PTS: Approving (j), 258

XXVIII. Rāgādi Peyyālaɱ II.256

PTS: Passion (and the rest), XXVIII.259
WP: Lust and So Forth Repetition Series, 619

#271: Rāgādi Peyyālaɱ 256

The concluding Wheel style sutta of the Book of the Fours in which to gain higher knowledge, thorough understanding, utter destruction, letting go, eradication, fading away, dispassion, ending, giving up, and renunciation of lust, anger, stupidity, malevolence, hostility, hypocrisy, spite, denegration, deceit, treachery, obstinacy, vehemence, pride, arrogance, intoxication, and negligence, the practices of the Four Settings-up of Memory, the Four Consummate Efforts and the Four Power-Paths are to be applied.

PTS: 271. Passions (and the Rest), 259
WP: 274. Four Establishments of Mindfulness, 619
275. Four Right Strivings, 619
276. Four Bases for Psychic Potency, 619
277-303. untitled, 620
304-783. untitled, 620


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