Index to the Suttas of the Sa.myutta Nikaaya
PTS: Sa.myutta Nikaaya Volume 4, Sa.laayatana-Vagga ed. by M. Léon Feer, London: Pali Text Society 1894. The html formatted Pali Text Society edition of the Pali text.
BJT: Sa.myutta Nikaaya Volume 4, Sa.laayatana-Vagga The Sri Lanka Buddha Jayanti Tripitaka Series Pali text.
The Pali text for individual suttas listed below is adapted from the Sri Lanka Buddha Jayanti Tripitaka Series [BJT], not from the PTS version. Each translation is linked to it's 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. Many, but not all have been checked against the Pali Text Society edition, and many have been reformatted to include the original Pali (and/or organizational) phrase and sentence breaks.
PTS: The Kindred Sayings on the Sixfold Sphere of Sense and Other Subjects, translated by F.L. Woodward,
WP: The Book of the Six Sense Bases, translated by Bhikkhu Bodhi
ATI: The translations of Bhikkhu Thanissaro and others originally located on Access to Insight.
BD: The translations of M. Olds
XLII. Gaama.nii Sa.myutta, IV.304
PTS: Kindred Sayings about Headmen, IV.213
WP: Connected Discourses to Headmen, II.1332
The Buddha explains why some persons are termed 'wrathful' while others are termed 'peaceful.'
A really diplomatic explanation! A good example of how to respond to people when they ask embarassing questions seeking the truth about themselves.
PTS: Wrathful, IV.213
WP: Canda, II.1332
Thalaputa the stage manager, actor, questions the Buddha about the destiny of actors in the life to come.
Our lives today [Wednesday, June 24, 2015 6:23 AM] are so bound up in 'entertainments' such as movies and plays and novels and we make such heros of those involved in their production or in their performance that it is most disagreable to confront the fact that these are vehicles which depend on the practice of saying what is not true and lead those who are already deluded to become moreso, lead those who are already bound up in lusts to become moreso, lead those who are already bound up in hateful, angry, violent thoughts to become moreso. Is it a wonder then that those who produce and perform in such entertainments find rebirth again in the destiny of those who lead others astray through the lie? Worse still is holding that such performances are a good thing and lead to rebirth in heavenly states, for that is a wrong view, and a wrong view results in one of two rebirths: as an animal or in hell.
Be very careful, by the way, if you have an actor, director, writer friend you would like to help. Their careers ... lives, are bound up in their occupation and the likely result will be anger at you and casting you as a deluded religious fanatic. Wait until the question comes up and respond rather than initiating the discussion.
Fighting-man questions the Buddha about the destiny of warriors in the life to come.
The message could not be clearer. Those men who chose a warriors life thinking it to be a road to heaven and glory are treding a path to hell. Those leaders of men who are urging others to injure and destroy life with the promise of a heavenly birth are teaching in stead a road to hell. There is no right side and wrong side here. The intent to injure is the intent to injure; the intent to get others to injure is the intent to get others to injure. The consequences are in accordance with that intent.
Mahout the elephant commander questions the Buddha about the destiny of elephant-mounted warriors in the life to come.
Identical to the previous substituting elephant-mounted warriors for fighting men. Actually Woodward does not use the term 'elephant-mounted warriors'. He abridged the entire sutta and I have followed the example of the previous sutta and used 'Mahout, the head keeper', 'mahout', and 'head keeper' per his abridgment.
PTS: Elephant, IV.218
WP: Hattharoha, II.1336
Jockey, the head horse-trainer, questions the Buddha about the destiny of cavelry-men in the life to come.
Identical to the previous substituting 'cavelry-men' for 'elephant mounted warriors'.
PTS: Horse, IV.218
WP: Assaroha, II.1136
The Buddha points out how it is the behavior of the individual while living, and not the prayers of his friends after he has gone that determines his destiny in the life to come.
The Buddha explains his priorities when it comes to whom to teach first, second and last.
The Buddha contrasts his teachings for the ending of bad kamma with those of Nataputta.
An excellent sutta for understanding the Buddha's method as well as for showing the importance of precision of terminology. Note that this sutta does not speak to the ending of all kamma or the attaining of Arahantship, but has only to do with the way to deal with the consequences of bad deeds.
Nataputta tries to disgrace the Buddha by suggesting he is doing the families disservice going on begging rounds during a time of famine. The Buddha responds by saying that charity, honesty and being perceptive is the basis for prosperity. He then points out the eight real reasons for the destruction of families.
Note that Asibandhaka's Son, who is the one made to carry out Nataputa's scheme, does not apolgize or renounce his view on this matter as is the more usual case.
The Buddha states in no uncertain terms that gold and silver, (or precious gems), that is money, is not to be sought for or accepted by the bhikkhus.
You may downright aver, headman,
of him to whom the taking of gold and silver is permitted
that he is not a recluse by nature,
not of the nature of the Sakyan's sons.
The Buddha teaches Bhadragaka that the origin of pain as desire and attachment can be seen in this visible world and that the ending of pain is to be found in the ending of desire and attachment in this visible world.
Accused of condemning all forms of asceticism, the Buddha explains how he distinguishes profitable ascetic practices from unprofitable ones.
This is a really valuable sutta for those wishing to tune up their thinking on the fine details of kamma and the use of precise language.
PTS: Raasiya, IV.234
WP: Rasiya, II.1350
Patali asks the Buddha if he knows magic and when he is told that he does, he accuses the Buddha of being a fraud. He gets a mouthful in response.
This is really a collosal sutta, very much in the mood of the Magandiya Sutta where onlaught after onslaught gradually brings the victim to understanding. The issue here is forming hasty opinions based on sloppy logic.
No one of the various versions in Pali or translation agrees with the rest, and all seem to be mixed up in one way or another. The BJT Pali just gives up in the middle and states that there are some pages missing. I have had to construct what I believe is the most logical original form based on previous similar situations and I have explained my thinking in a sidebar on the Woodward translation. This is too good a sutta to leave in a mess.
PTS: Patali (or Charming), IV.244
WP: Pataliya, II.1359