Index of the Suttas of the
Aṇguttara Nikāya
Pañcaka-Nipāta

Aṇguttara Nikāya

PTS: Aṇguttara Nikāya, The html formatted Pāḷi Text Society edition of the Pāḷi text.
Volume III Fives and Sixes, ed. by E. Hardy, London: Pāḷi Text Society 1897.

PTS: Aṇguttara Nikāya, The Sri Lanka Buddha Jayanti Tripitaka Series Pāḷi text
Volume III Fives and Sixes.

The Pāḷi text for individual suttas listed below is adapted from the Sri Lanka Buddha Jayanti Tripitaka Series [BJT]. Pāḷi vagga titles are links to this version of the Pāḷi. Both the Pāḷi and the English have been completely unabridged — there are no '... pe ...' or '...'s. In the sections discussing preeminent individuals, the name of the individual is a link to biographical material.
Each translation is linked to its Pāḷi version and to the PTS, Olds and where available to the ATI Bhk. Thanissaro and WP Bhk. Bodhi translations, and each of these is in turn linked back to each of the others. The Pāḷi has been checked against the Pāḷi Text Society edition, and many of the suttas have been reformatted to include the original Pāḷi (and/or organizational) phrase and sentence breaks.

PTS: The Book of the Gradual Sayings Aṇguttara Nikāya or More-Numbered Suttas
ATI: Translations of Bhikkhu Thanissaro and others originally located on Access to Insight
WP: The Numerical Discourses of the Buddha, bhikkhu Bodhi translation
BD: The M. Olds translations. [PDF]

5. Pañcaka-Nipāta, III.1

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

I. Sekha-bala Vagga, III.1

PTS: The Learner's Power, Hare, trans., III.1
WP: The Trainee's Powers, 629

#1. Sekha-Bala-Saṇkhitta Suttaṃ, I.1

An undefined list of five Powers or Allys of the Seeker.

PTS: The powers in brief, Hare, trans., III.1
BD: The Seeker's Allies — In Sum, Olds, trans
WP: 1. In Brief, 629

#2. Sekha-Bala-Vitthata Suttaṃ, III.2

The Allys or Powers of the Seeker analyzed separately.
Alternatively 'broken apart', i.e., analyzed in detail. The problem with translating Vitthāra as 'in detail' is that the way the Buddha taught, everything he says is 'in brief'; one can take each level and break it down further. So, for example this sutta is giving us 'more detail', but cannot be said to be a fully detailed analysis. There is much more to be learned about the balas of the Seeker.

PTS: The powers in detail, Hare, trans., III.1
ATI: (Strengths) in Detail, Bhk. Thanissaro, trans.
BD: The Seeker's Powers — Analyzed Separately, Olds, trans.
WP: 2. In Detail, 629

#3. Dukkha Suttaṃ, III.3

Five things that conduce to pain here and hereafter and five things that conduce to pleasure here and hereafter.

PTS: Ill, Hare, trans., III.2
BD: Pain, Olds, trans.
WP: 3. Suffering, 630

#4. Yathābhata Suttaṃ, III.3

Five things which conduce to being brought to a state such as Hell and five things which conduce to being brought to a state such as Heaven.

PTS: Due, Hare, trans., III.3
BD: To Suchas This State Brought, Olds, trans.
WP: 4. As If Brought There, 631

#5. Sikkhāpacca-k-khāna Suttaṃ, III.4

A bhikkhu or bhikkhuni rejecting The Seeking out of hand returning to lesser things, is subject as it were visibly, to five sorts of critical and deprecating thought from a standpoint consistent with Dhamma. The one who sticks with it, no matter how painful, incurs praise.

PTS: The Training, Hare, trans., III.3
BD: Rejecting The Seeking Out-of-Hand, Olds, trans.
MNL: Precepts, Sister Upalivana, trans.
WP: 5. Training, 631

#6. Akusala-Samāpatti Suttaṃ, III.5

The Buddha explains how when faith, sense of shame, fear-of-blame, energy and wisdom are established as instinctive responses, unskillful states find it impossible to gain access.
The word to understand here is paccupa-ṭ-ṭhitā. PED: Paccupa-ṭ-ṭhita [pp. of paccupa-ṭ-ṭhahati; [paṭi + upa + sthā] "to stand up before," to be present;] (re)presented, offered, at one's disposal, imminent, ready, present. I would say rather to have at one's disposal (uprising, upa) the reflex (paṭi) previously established (sthā, stood up) of ... In other words at the first appearance of danger, faith etc. reflexively also appears: what we call an 'instinctive response' or 'muscle response' a habitual response recollected more by the musculature than through thought processes. Hare: "is set on"; Bhk. Bodhi: "is securely settled in."
The point is to give assurance that one has not fallen off track simply because one is harassed in mind by unskillful things; as long as the skills of faith, etc. have been thoroughly ingrained in one's thought processes they will come forward and the skillful will prevail.

PTS: The stepping in, Hare, trans., III.4
WP: 6. Entering, 632
BD: Unskillful Aquirements, Olds, trans.

#7. Kāmesu-Palāḷita Suttaṃ, III.5

The Buddha explains how when faith, sense of shame, fear-of-blame, energy and wisdom are not yet established as instinctive responses, a bhikkhu is one who has gone forth from faith. But when these things are established as instinctive responses, one is able to protect oneself.

PTS: Of pleasures, Hare, trans., III.4
WP: 7. Sensual Pleasures, 633
ATI/DTO: By Sensuality, Bhk. Thanissaro, trans.

#8. Cavana Suttaṃ, III.6

The Buddha explains how when faith, sense of shame, fear-of-blame, energy and wisdom are lacking a bhikkhu is subject to falling away. But possessing these things he does not fall away.

PTS: He Falls Away, Hare, trans., III.5
WP: 8. Falling Away (1), 633

#9. Paṭhama Agārava Suttaṃ, III.7

The Buddha explains how when in a disrespectful bhikkhu faith, sense of shame, fear-of-blame, energy and wisdom are lacking he is subject to falling away. But possessing these things he does not fall away.
A qualified version of the previous. There is confusion in titles between the PTS and Bhk. Bodhi, but the suttas are the same.

PTS: No respect, Hare, trans., III.5
WP: 9. Falling Away (2), 634

#10. Dutiya Agārava Suttaṃ, III.8

The Buddha explains how when in a disrespectful bhikkhu faith, sense of shame, fear-of-blame, energy and wisdom are lacking he is incapable of progress in this Dhamma. But possessing these things he is capable of progress.
The inverse of the previous sutta. In terms of content there is a closer relationship of #9 to #10 than of #9 to #8

PTS: Without respect, Hare, trans., III.6
WP: 10. Irreverent, 634

II. Bala Vagga, III.9

PTS: The Powers, III.6
WP: Powers, 635

#11. Tathāgata Bala Suttaṃ, III.9

The Buddha claims to have discovered and mastered things that had not been heard of before. He then states that faith, sense of shame, fear-of-blame, energy and wisdom are powers of one who has 'got it' and that it is because he possesses these powers, of those who have 'got it', he claims the place of chief.
There is no direct claim here that these powers were unheard of before or that he was the discoverer of them. It is because he had these powers that he discovered what was unheard-of before (which would have been essentially the Four Truths) and set rolling the Dhamma wheel.

PTS: Things Unheard Of, Hare, trans., III.6
WP: 11. Not Heard Before, 635

#12. Kūṭa Suttaṃ aka Sekhabalaagga Suttaṃ, III.10

Between the powers of faith, conscientiousness (sense of shame), fear of blame, energy and wisdom, wisdom is considered the peak. Hare translates 'paññā' (usually 'wisdom') as 'insight.'

PTS: The Peak, Hare, trans., III.7
WP: 12. Peak (1), 636

#13. Bala-Saṇikhitta Suttaṃ, III.10

The five Powers: faith, energy, memory, serenity and wisdom. Hare translates: faith, energy, mindfulness, concentration and insight.

PTS: The Powers In Brief, Hare, trans., III.7
WP: 13. In Brief, 636

#14. Bala-Vitthata Suttaṃ, III.10

The Buddha defines faith-power, energy-power, mind-power, serenity-power and wisdom-power.

PTS: The Powers in Detail, Hare, trans., III.
WP: 14. In Detail, 636

#15. Bala-Daṭṭhabba Suttaṃ, III.11

Practices and accomplishments where faith-power, energy-power, mind-power, serenity-power and wisdom-power may be seen as they actually are. The word used here is 'diṭṭha' which is the seeing of one who sees, not the seeing of one who understands just the theory. Do these things and you will see the powers. Not things that are evidence of the powers.

PTS: Where To Be Seen, Hare, trans., III.8
WP: 15. To Be Seen, 637

#16. Dutiya Bala Agga Suttaṃ, III.12

Between the power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom, the power of wisdom is considered the peak.

PTS: The Peak (2), Hare, trans., III.9
WP: 16. Peak (2), 638

#17. Atta-hita Suttaṃ, III.12

By perfecting ethical behavior, serenity, release and knowledge and vision of release in himself, but not working to perfect these things in others one is working for one's own good, but not that of another.

PTS: For Whose Good? (a), Hare, trans., III.9
WP: 17. Welfare (1), 638

#18. Para-hita Suttaṃ, III.13

By striving to perfect ethical behavior, serenity, release and knowledge and vision of release in others, but not in himself, one is working for the good of others, but not for his own good.

PTS: For Whose Good? (b), Hare, trans., III.9
WP: 18. Welfare (2), 638

#19. N'eva Atta-hita-no Para-hita Suttaṃ, III.13

By neither striving for the perfection of ethical behavior, serenity, release and knowledge and vision of release in him self nor in others one is working for neither the good of himself nor of others.

PTS: For Whose Good? (c), Hare, trans., III.9
WP: 19. Welfare (3), 639

#20. Atta-hita — Para-hita Suttaṃ, III.14

By both striving for the perfection of ethical behavior, serenity, release and knowledge and vision of release in himself and in others one is working for the good of himself and of others.

PTS: For Whose Good? (c), Hare, trans., III.10
ATI: Benefit, Bhk. Thanissaro, trans.
WP: 20. Welfare (4), 639

III. Pañc'aṇgika Vagga, III.14

PTS: The Fivefold, III.10
WP: Five Factored, 640

#21. Paṭhama Agārava Suttaṃ, III.14

A paṭicca samuppāda-like sutta showing the progressive interdependence of living respectfully and harmoniously with others, keeping the minor precepts, adhering to the seekers training, living ethically, understanding high views, and attaining serenity.

PTS: Without Respect (a), Hare, trans., III.10
WP: 21. Irreverent (1), 640

#22. Dutiya Agārava Suttaṃ, III.15

A paṭicca samuppāda-like sutta showing the progressive interdependence of living respectfully and harmoniously with others, keeping the minor precepts, adhering to the seekers training, fully developing ethical behavior, attaining every degree of serenity, and fully developing wisdom.

PTS: Without Respect (b), Hare, trans., III.10
WP: 22. Irreverent (2), 640

#23. Upakkilesa Suttaṃ, III.16

The Buddha likens the process of purifying the mind to the process of purifying gold. Then he describes five super-normal powers attainable with the purified mind.

PTS: The Debasements, Hare, trans., III.11
WP: 23. Defilements, 641
ATI/DTO: Defilements, Bhk. Thanissaro, trans.

#24. Dussīla Suttaṃ, III.19

The Buddha outlines the progressive interdependence of ethical behavior, serenity, knowing and seeing, disenchantment and dispassion, and knowing and seeing freedom. Hare who previously used 'insight' for 'paññā,' 'wisdom', here uses 'insight' for 'dassana,' seeing, so it is necessary to discover which he is referring to when you encounter this term in his translations. He has translated the final step, 'vimutti-ñāṇa-dassana' 'emancipated knowledge and insight.' Bhk. Bodhi (more correctly) here has: 'knowledge and vision of liberation.' Literally: 'freedom-knowledge-seeing'. Where having known and seen freedom as freedom does result in emancipated knowledge and freedom, what is being spoken of in this sutta is the consequence of having dispassion and disenchantment. The immediate result of that is knowing and seeing freedom. It is not sufficient to attain freedom. One must know that one is free and know that this freedom is the freedom one has been seeking. Otherwise there will be nothing to prevent recrudescence of existence and birth. The earlier 'knowing and seeing' is the knowing and seeing of the Four Truths or the seeing of and approval of the theory, an achievement of the Streamwinner.

PTS: For the Wicked, Hare, trans., III.14
WP: 24. Immoral, 643
BD: Of Poverty in Ethics, Olds, trans.

#25. Anu-g-gahīta Suttaṃ, III.20

Five things of great assistance in the development of freedom of heart and mind and the things that result from freedom of heart and mind.

PTS: Helped On, Hare, trans., III.15
ATI: Supported, Bhk. Thanissaro, trans.
WP: 25. Assisted, 644

#26. Vimuttāyatana Suttaṃ, III.21

Five detailed descriptions of situations that result in freedom.
There is confusion throughout the translations and within the translations of individual translators between the translations of 'vimutti' and 'vimokkha'. The distinction is that 'vimokkha' is a temporary state, 'vimutti' is a synonym of Nibbāna.' I suggest 'Release' is better for 'Vimokkha' and 'Freedom' be used for 'Vimutti.'

PTS: Release, Hare, trans., III.15
WP: 26. Liberation, 644,
BD: Access to Freedom, Olds, trans.
ATI/DTO: Release, Bhk. Thanissaro, trans.

#27. Samādhi Suttaṃ, III.24

Five knowledges that arise in one who develops immeasurable serenity.

PTS: Concentration, Hare, trans., III.17
ATI: (Immeasurable) Concentration, Bhk. Thanissaro, trans.
WP: 27. Concentration, 647
BD: Serenity, Olds, trans.

#28. Pañc'aṇgika-Samādhi Suttaṃ, III.25

Consummate Samādhi described as consisting of five dimensions (the four usual jhānas and observation of the signs) and yielding skill in the higher knowledges.
This description has with it the similes which are very helpful in visualizing the progression of the jhānas. [see also for these: DN 2, MN 39,MN 77] However Hare's translation reflects neither vision nor a close adherence to the Pāḷi and messes up the imagery to the point of uselessness. Hare has especially botched up the simile for the fourth jhāna, and to complicate that, either he has translated it backwards or there was an editorial error which reverses the meaning. The descriptions of the jhānas and the similes that accompany them are not simply descriptions or recipes, they are also hypnotic suggestions which draw one into the jhāna. All their magic is lost if the repeated phrases are not repeated exactly and if the ordering of the words does not reflect the progressive deepening of the experience. See 'The First Burning' and following for my version.
In this sutta the fifth item (observing the signs) is one that is not seen elsewhere connected with Sammā Samādhi or the mastery of higher powers and it meaning here is subject to question. There is no support in the sutta itself for the idea that this is paying attention to a concentration device, or the so called 'reflex image,' or to the subject of one's meditation. I believe the key is in the simile which is of a man observing another man while standing, observing while standing another man who is sitting, and sitting observing another man who is lying down. I believe what is being observed is the body and its state of serenity and that there is, in the idea of 'a man', a symbolic imagery for mnemonic purposes which is humorous. Note that the final, always the highest state, is supine.

PTS: The Five-Limbed, Hare, trans., III.17
ATI: The Factors of Concentration, Bhk. Thanissaro, trans.
WP: 28. Five-Factored, 647
BD: Five-Dimensional Serenity, Olds, trans.

#29. Cankamā-Nisaṃsa Suttaṃ, III.29

Five advantages to be gained from use of a place to pace.

PTS: The Alley-Walk, Hare, trans., III.21
BD: The Place to Pace; Pāḷi text, vocabulary, discussion, Olds trans., pic.
The Place to Pace, Olds, trans.
ATI: Walking, Aggacitta bhikkhu and Kumara Bhikkhu, trans.
WP: 29. Walking Meditation, 651

#30. Nagita Suttaṃ, III.30

The Buddha explains to his attendant Nagita why he will not accept the food-gifts of a large number of people who have gathered together to do him homage on hearing of his arrival in their town.
It is interesting to try and understand the reasoning here as elsewhere the Buddha goes to great lengths to encourage giving. The distinction appears to be that these people have not arrived to hear Dhamma, but only to 'see' the Buddha and make merit by giving their gifts.
The key word to understand in this sutta is samāgama. Hare: 'homage'; Bhk. Thanissaro: 'honor'; Bhk. Bodhi: 'fame', PED: 'intercourse. saṇ = own, with, con; āgama = to cause to come. In the text Gotama indicates that it is a word for gains, honors, and fame. I think 'homage' covers more of this territory than 'honor' or 'fame.' Gotama apparently perceives the motives of the group as consisting of empty homage.
We know from the fact that Nāgita was at this time Gotama's attendant, that this is an early event, so this supports the idea that in the early stages of the Buddha's career the meditation practice of choice was apparently the contemplation of the unpleasant and the disadvantages of existence rather than minding the breathing.
We don't know much about Nāgita except that he was supposed to have been fat and lazy. See also: AN 6.42 and AN 8.86

PTS: The Venerable Nagita, Hare, trans., III.21
ATI: To Nagita, Bhk. Thanissaro, trans.
WP: 30. Nāgita, 651

IV. Sumanā Vagga, III.32

PTS: Sumanā, Hare, trans., III.24
WP: Sumanā, 653

#31. Sumanā Suttaṃ, III.32

Sumana, Raja Pasanadi's sister, has waited a long time to join the order as she first felt the need to take care of her grandmother. Before even she is initiated she becomes a non-returner and then an arahant. In this sutta she asks the Buddha about the results of making gifts.

PTS: Sumanā, the Rajah's Daughter, Hare, trans., III.24
BD: discussion
Princess Sweetmind, Olds, trans.
WP: 31. Sumanā, 653

#32. Cundī Suttaṃ, III.35

Cundi asks the Buddha about trust in what teacher, what Dhamma, what Order, what practices in ethical conduct yield the best results.

PTS: Cundi, the rajah's daughter, Hare, trans., III.26
WP: 32. Cundī, 655

#33. Uggaho Meṇḍakanattā Suttaṃ, III.36

Uggaha invites the Buddha to a meal to instruct his daughters in the behavior that will profit them in this life and the life hereafter.

PTS: Uggah, a Householder, Hare, trans., III.29
WP: 33. Uggaha, 657
Discussion

#34. Sīha-senāpati Suttaṃ, III.38

Siha the General asks the Buddha if there is any visible result of giving. He is given five examples.

PTS: Sīha, the general, Hare, trans., III.31
ATI: To General Siha (On Generosity), Bhk. Thanissaro, trans.
BD: discussion
General Lionheart, Olds, trans.
WP: 34. Sīha, 659

#35. Dānā-Nisaṃsa Suttaṃ, III.41

Five advantages to be gained as a result of giving.

PTS: The Advantages from Gifts, Hare, trans., III.32
BD: discussion
Advantage, Olds, trans.
WP: 35. The Benefits of Giving, 660

#36. Kāla-dāna Suttaṃ, III.41

Five occasions when it is the right time to give.

PTS: The Timely Gift, Hare, trans., III.33
ATI: Seasonable Gifts, Bhk. Thanissaro, trans.
BD: discussion
The Right Time, Olds, trans.
WP: 36. Timely, 661

#37. Bhojana Suttaṃ, III.42

Five benefits from giving food to a bhikkhu.

PTS: The Gift of a Meal, Hare, trans., III.34
ATI: A Meal, Bhk. Thanissaro, trans.
BD: discussion
The Food Giver
WP: 37. Food, 662

#38. Saddha Suttaṃ, III.42

Five advantages of faith in the Buddha, Dhamma and Saṇgha.

PTS: The Advantages of Believing, Hare, trans., III.34
ATI: Conviction, Bhk. Thanissaro, trans.
WP: 38. Faith, 662

#39. Putta Suttaṃ, III.43

Five thoughts in the minds of those who wish for a son.
It is interesting that 'carrying on the family's name,' the reason given for such a wish one hears most frequently here today [USA Saturday, July 05, 2014 4:57 AM] is not one of these. I wonder where and why the idea of giving the names of both male and female lines fell off. Ancient India and some cultures, and the ancient European aristocracy preserve this system. There was a movement here for a while to use hyphenated names, but I believe this was more a desire to appear aristocratic than to restore gender equality and for that reason it seems to have been a passing fad.

PTS: They Desire a Son, Hare, trans., III.35
WP: 39. Son, 663

#40. Mahā Sāla Suttaṃ, III.44

Supported by a clan chief that has faith, a family grows in five ways.

PTS: Sal Trees, Hare, trans., III.36
WP: 40. Sal Trees, 664

V. Muṇḍarāja Vagga, III.45

PTS: Rājah Muṇḍa, Hare, trans., III.37
WP: Muṇda the King, 665

#41. Pañca Bhoga Ādiya Suttaṃ, III.45

Wealth management for the Buddhist. Five steps to take to enjoy and protect one's wealth that leave one satisfied that one has done the best one could whether wealth increases or is lost.

PTS: On Getting Rich, Hare, trans., III.37
ATI: Benefits to be Obtained (from Wealth), Bhk. Thanissaro, trans.
BD: On Make'n Mula — discussion
On Make'n Mula, Olds, trans.
WP: 41. Utilization, 665

#42. Sappurisa Suttaṃ, III.46

When a good person is born into a family it brings advancement, benefits and happiness to many people.

PTS: The Good Man, Hare, trans., III.38
WP: 42. The Good Person, 667

#43. Pañca Iṭṭha-Dhamma Suttaṃ, III.47

The Buddha tells Anāthapiṇḍika, that long life, beauty, happiness, honor and rebirth in heaven hereafter is not to be got by prayers or wishing — one must walk the walk-to-walk ('pati-pada') to get these things.
Hare quotes the Commentary: living a generous, ethical life guided by wisdom. Elsewhere in the suttas themselves long life is said to be got through harmlessness, beauty through being good tempered, honor through non-envy and respect of others, and rebirth in heaven through giving and mental culture. Generosity alone is also mentioned as yielding all these results. And wisdom would guide one to doing all these things if for no other reason than covering one's bets.

PTS: What is Welcome, Hare, trans., III.39
ATI: What is Welcome, Bhk. Thanissaro, trans.
WP: 43. Wished For, 667

#44. Manā-padāyī Suttaṃ, III.49

A sutta about Ugga the Housefather of Vesali who is a giver of good things in a very gracious manner.
Here is a good model of how to give and receive.

PTS: The Giver of Good Things, Hare, trans., III.40
WP: 44. The Giver of the Agreeable, 669

#45. Puññābhisanda Suttaṃ, III.51

Five gifts that when given to a bhikkhu who is able to attain unbounded serenity yield incalculably rich results. This sutta serves the double purpose of encouraging the layman to give and to admonish the bhikkhus to be worthy to receive. It illustrates the fact that the consequences of kamma do not rely solely on the actor.

PTS: Yields in merit, Hare, trans., III.42
WP: 45. Streams, 671

#46. Pañca Sampadā Suttaṃ, III.53

Five things which are real achievements when brought to perfection.

PTS: The Perfectings, Hare, trans., III.44
WP: 46. Accomplishments, 672

#47. Pañca Dhana Suttaṃ, III.53

Five things which should be considered treasures.

PTS: Treasures, Hare, trans., III.44
WP: 47. Wealth, 672

#48, Alabbha-nīyaṭhāna Suttaṃ, III.54

The distinction between the disciples of Gotama and the commoner in facing aging, sickness and death, passing away, and disappearance.

PTS: States Not To Be Got To, Hare, trans., III.45
BD: The Unattainable, Olds, trans.
WP: 48. Situations, 674

#49. Kosala Suttaṃ, III.57

Pasenadi, king of Kosala is visiting the Buddha when he is told of the death of his chief Queen, Mallika. He is very upset and Gotama instructs him with the distinction between the disciples of Gotama and the commoner in facing aging, sickness and death, passing away, and disappearance.
The instruction is identical with the previous sutta. It is very difficult for us in the West to see how this sort of response to a person in grief could be understood as compassion. I have personally faced the situation and not been able to respond as directly as in this example. The best I could come up with was to say that "In the ancient system of the Buddha the response to a person in grief was to say something like 'It is the destiny of all personal things to come to an end.' And then explain that however much grief might be being felt, what it came down to was that this was not grief for the dead person, but grief for the self missing the companionship of the dead person, and that by letting go of this display of grief he would be saving himself useless and embarrassing display of self-pity. The idea that the display of grief is a joy to one's enemies and a pain to one's friends is also a strong argument in this situation.

PTS: The Kosalan, Hare, trans., III.
ATI: The Kosalan, Hecker and Sister Khema, trans.
The Kosalan, Bhk. Thanissaro, trans.
WP: 49. Kosala, 676

#50. Nārada Suttaṃ, III.57

The Venerable Narada instructs rajah Munda with a sutta that draws the distinction between the disciples of Gotama and the commoner in facing aging, sickness and death, passing away, and disappearance.
The sutta that is given to rajah Muṇḍa is identical to that of the previous two suttas, and the circumstance is similar to the previous sutta, but this is happening many years later and the king is the great grandson of Ajātasattu. In SN 2.12.68 we see Bhk. Nārada before he became arahant.

PTS: The Venerable Nārada, Hare, trans., III.
WP: 50. Nārada, 677

VI. Nīvaraṇa Vagga, III.63

PTS: The Hindrances, Hare, trans., III.51
WP: Hindrances, 679

#51. Nīvaraṇa Suttaṃ, III.63

The Buddha likens a person mastered by wishing for sense pleasure, hate, lazy ways and inertia, fear and trembling, and doubt and vacillation (the nivaranas — diversions) to a stream which has been diverted and no longer has its original strength or free will. Then he likens a person who has mastered desire for sense pleasures, hatred, lazy ways and inertia, fear and trembling and doubt and vacillation to a stream whose diversions have been closed off and which has regained its strength and free will.
Once again the simile points the way to the correct translation of 'nivarana', that is, 'diversion' or that which diverts. The majority of translators use 'hindrance', but it can be seen from the simile that what is being spoken of is not an obstruction (another translation that has been used) but something that is siphoning off the forward momentum of the stream. I think we can see here a difference in the mentality of this day and age [USA, Sunday, July 13, 2014 11:47 AM A.D.] from that of the followers of Gotama in his day and age [c.500 B.C.], that is the tendency to put off our problems onto the world or others. That which obstructs does not involve the will of the individual or necessarily reduce his strength and freedom, whereas diversions are by their nature participated in by the individual and to whatever degree that is so weaken his strength and diminish his individual willpower.

PTS: A Check, Hare, trans., III.51
ATI: Obstacles, Bhk. Thanissaro, trans.
WP: 51. Obstructions, 679
BD: Diversions, Olds, trans.

#52. Akusala-rāsi Suttaṃ, III.65

The Buddha declares the diversions as a constellation of the unskillful. See also for this: SN 5.47.5

PTS: The Heap, Hare, trans., III.53
WP: 52. A Heap, 680
BD: A Constillation of Ineptitudes, Olds, trans.

#53. Padhāniyaṇga Suttaṃ, III.65

The Buddha describes five personal dimensions to making effort.

PTS: The Limbs, Hare, trans., III.53
ATI: Factors (for Exertion), Bhk. Thanissaro, trans.
WP: 53. Factors, 681

#54. A-samaya - Samaya Suttaṃ, III.65

The Buddha describes features of the seasonable and unseasonable time for making effort.

PTS: Times for Striving, Hare, trans., III.54
WP: 54. Occasions, 681
Discussion

#55. Mātā-Putta Suttaṃ, III.67

A mother and son bhikkhu and bhikkhuni engaging in incest is the occasion for a lecture on the dangers of womankind.
See on this the very similar opening to the Book of the Ones.

PTS: Mother and Son, Hare, trans., III.55
WP: 55. Mother and Son, 682

#56. Upajjhāya Suttaṃ, III.69

A bhikkhu is discouraged and has become befuddled. Taken to the Buddha by his preceptor he is given instructions as to how to guard the senses, be moderate in eating, live intent on wakefulness, and to cultivate day and night his understanding of the way.

PTS: The preceptor, Hare, trans., III.57
WP: 56. Preceptor, 684

#57. Ṭhāna Suttaṃ, III.71

The Buddha urges everyone interested in their own salvation to give contemplation to aging, being subject to sickness and death, changeability and separation from the things we love, and the idea that one's deeds return to one in kind. He further explains why it is important to think of these things and the way to think of these things that will bring about escape from them.

PTS: Things To Be Contemplated, Hare, trans., III.59
ATI: Subjects for Contemplation, Bhk. Thanissaro, trans.
WP: 57. Themes, 686

#58. Licchavi Kumāra Suttaṃ, III.75

A gang of young toughs out hunting come upon the Buddha and are inspired to pay reverence. An elder of their clan is astounded and remarks as to how they will become like a neighboring clan of gentle manners. The Buddha then, within earshot of the youths, teaches him about the advantages of paying reverence to mother and father, wife and children, workers, gods and holy men.

PTS: The Licchavi Young Men, Hare, trans., III.62
WP: 58. Licchavi Youths, 689

#59. Paṭhama Vuḍḍha-pabba-jita Suttaṃ, III.78

The Buddha lists five attributes hard to find in a bhikkhu who has joined the order when old.

PTS: Hard to Find (a), Hare, trans., III.64
WP: 59. Gone Forth in Old Age (1), 692

#60. Dutiya Vuḍḍha-pabba-jita Suttaṃ, III.78

The Buddha lists five attributes hard to find in a bhikkhu who has joined the order when old. A different set of five.
We must take these not as a put down of old men, but as encouragement to the young to take advantage of their youth. Habits are hard to change and take a long time, starting when old is either going to require extraordinary effort or will end in very little being accomplished. There are a number of cases where an older person (male and female) have left the world and almost immediately become arahant. These are often obviously people who have been working on themselves for a long time as laymen or ascetics of other cults.

PTS: Hard to Find (b), Hare, trans., III.65
WP: 60. Gone Forth in Old Age (2), 692

VII. Saññā Vagga, III.79

PTS: Thoughts, Hare, trans., III.65
WP: Perceptions, 693

#61. Paṭhama Saññā Suttaṃ, III.79

Five things which if they can be well perceived are very helpful in attaining the deathless.
Hare says of 'saññā' "as vague a term as is popularly our 'thought.'" But the idea is not 'thinking about' a thing but seeing these qualities in things. Read Hare's translation in conjunction with my own to see the difference in direction. Thinking about these things will result in 'knowing and seeing' (intellectual understanding; seeing the water at the bottom of the well, but without the means to drink) whereas perception of these qualities in things will result in 'knowing in body'. Release, or Freedom is attained on knowing in body.

PTS: Thoughts (a), Hare, trans., III.65
BD: First Perceptions Sutta, Olds, trans.
WP: 61. Perceptions (1), 693

#62. Dutiya Saññā Suttaṃ, III.79

Five things which if they can be well perceived are very helpful in attaining the deathless.

PTS: Thoughts (b), Hare, trans., III.66
BD: Second Perceptions Sutta, Olds, trans.
WP: 62. Perceptions (2), 693

#63. Paṭhama Vaḍḍhī Suttaṃ, III.80

Five things which if they are developed are very helpful to growth in the Buddhist system.

PTS: Growth, Hare, trans., III.66
WP: 63. Growth (1), 693

#64. Dutiya Vaḍḍhī Suttaṃ, III.80

Five things which if they are developed are very helpful to growth in the Buddhist system.

PTS: Growth (b), Hare, trans., III.66
ATI: Growth, Bhk. Thanissaro, trans.
WP: 64. Growth (2), 693

#65. Alaṃ-sākaccha Suttaṃ, III.81

Qualifications for giving dissertations on five topics of Dhamma: ethical conduct, serenity (samādhi), wisdom (paññā), freedom and knowing and seeing freedom.
This comes down to the fact that one should have the experience one is talking about, be able to explain that experience and be able to answer questions in response to issues that arise in relation to that experience.

PTS: Talk, Hare, trans., III.66
WP: 65. Discussion, 694

#66. Alaṃ-sājīva Suttaṃ, III.81

Five qualifications for setting a good example to one's fellows in the holy life.
A twist on the previous sutta.

PTS: An Example, Hare, trans., III.67
WP: 66. Way of Live, 694

#67. Paṭhama Iddhi-pāda Suttaṃ, III.81

The Buddha states that anyone making an extraordinary effort to develop and make a big thing of the four bases of magic power can expect either awakening here or non-returning.

PTS: Psychic Power (a), Hare, trans., III.67
WP: 67. Bases for Psychic Potency (1), 695

#68. Dutiya Iddhi-pāda Suttaṃ, III.82

The Buddha relates his efforts to develop and his successful experience of psychic power when he was still a bodhisat.
This is but one of several different descriptions The Buddha relates of the method he used to attain arahantship. Is there contradiction in this? No. There is overlap. These are different ways of describing the same events. For example, see if you can see how understanding the satisfaction, the danger, and the escape from the six-fold sense sphere is the same thing as developing and experiencing psychic power culminating in the destruction of the āsavas. Then do the same thing with the experience of the paṭicca samuppāda, the Four Aristocratic Truths, the Four Settings up of Mind, the Seven Dimensions of Self-Awakening, etc.

PTS: Psychic Power (b), Hare, trans., III.68
WP: 68. Bases for Psychic Potency (2), 695

#69. Nibbidā Suttaṃ, III.83

If a person can develop and make a big thing of the idea of their being nothing attractive in the body, the disgusting nature of food, the thought of distaste for the world, the perception of impermanence in everything that has been own-made, and has established in his mind the thought of death, he may expect Arahantship even in this life.
The final phrase: maranasanna kho pan'assa ajjhattam supatthita hoti, translated by Hare: "... and the thought of death is by him inwardly well established," accords with the usual understanding. My interpretation is that this term "ajjhattam" is used to avoid the term "his own" or "own" "personal". But here it may have lead to a misunderstanding of the intent, which I believe is the fact that one has come to see that "My own body" too will die, has not risen above that state, is subject to such an end as that. See: Satipaṭṭhana, charnel Ground.

PTS: Disgust, Hare, trans., III.68
BD: Extreme Satisfaction, Olds, trans.
WP: 69. Disenchantment, 696

#70. Āsava-k-khaya Suttaṃ, III.83

The development and making a big thing of the idea of their being nothing attractive in the body, the disgusting nature of food, the thought of distaste for the world, the perception of impermanence in everything that has been own-made, and the establishment in mind of the thought of death leads to the destruction of the corrupting influences.

PTS: Distruction of the Cankers, Hare, trans., III.68
WP: 70. Destruction of the Taints, 696

VIII. Yodhā-jīva Vagga, III.84

PTS: The Warrior, III.69
WP: Future Perils, 696

#71. Paṭhama Ceto-Vimutti-Phala Suttaṃ, III.84

The Buddha describes how the development and making a big thing of the idea of their being nothing attractive in the body, the disgusting nature of food, the thought of distaste for the world, the perception of impermanence in everything that has been own-made, and the establishment in mind of the thought of death has its fruition in freedom of heart and the advantages of freedom of heart and freedom of wisdom.

PTS: The Fruits of Mind-Emancipation (a), Hare, trans., III.69
WP: 71. Liberation of Mind (1), 696
Discussion

#72. Dutiya Ceto-Vimutti-Phala Suttaṃ, III.85

The Buddha describes how the development and making a big thing of the idea of impermanence, the idea of pain in impermanence, the idea of not-self in pain, the idea of giving up, and the idea of dispassion have their fruition in freedom of heart and the advantages of freedom of heart and freedom of wisdom and the advantages of freedom of wisdom.

PTS: The Fruits of Mind-Emancipation (b), Hare, trans., III.70
WP: 72. Liberation of Mind (2), 698

#73. Paṭhama Dhamma-vihārī Suttaṃ, III.86

The Buddha explains the full scope of the idea of 'living by Dhamma.' It's not by knowledge of Dhamma, or teaching, or repetition, or analysis, but by putting it into practice in calming the self.

PTS: Living by Dhamma, (a) Hare, trans., III.70
ATI: One Who Dwells in the Dhamma, Bhk. Thanissaro, trans.
BD: Walk'n the Talk - Discussion
Walk'n the Talk, Olds, trans.
WP: 73. One Who Dwells in the Dhamma (1), 698

#74. Dutiya Dhamma-vihārī Suttaṃ, III.88

The Buddha explains the meaning of 'living in the Dhamma'. It is not enough to study the suttas, teach the Dhamma, repeat the suttas, think about the Dhamma, but one must also have the wisdom to grasp the attainment of the goal itself.
My version of this incorporates the idea of going-apart found in the AN 5.73 variation on this sutta and summarizes including all the steps. This appears to me to be the way it was intended to have been presented because of the way the final paragraph is worded in the Pāḷi, which looks like an incomplete unabridgment. I have therefore called this, and my version of AN 5.73 'retellings'.
A significant feature of this sutta is the fact that the attainment of the goal is through the application of wisdom (paññā). Wisdom is a matter of taking known knowledge and experience and coming up with a solution to a problem, answer to a question, method for attaining a goal; knowing what to do. It isn't really the discovery of anything new, such as with insight. It is more a matter of having the heart for the attainment. The use of will-power and resolution to overcome reluctance to attain what one already knows can be attained and how it can be attained. Here we have an explanation for the idea of 'sudden awakening' for which we have an example in Ānanda's awakening at the last minute before he is called upon to recite Dhamma at the first council where he thinks to himself that he himself ought to become Arahant before joining this auspicious assembly of Arahants, and he becomes arahant there and then.

PTS: Living by Dhamma, (b), Hare, trans., III.72
BD:Walk'n the Talk, The Second Olds, trans.
ATI/DTO: Dwelling in the Dhamma (2), Bhk. Thanissaro, trans.
WP: 74. One Who Dwells in the Dhamma (2), 699

#75. Paṭhama Yodhā-jīv'ūpama Suttaṃ, III.89

The Buddha likens the struggle to awaken to a battle, and enumerates five sorts of warriors and their parallels in the community of bhikkhus.
Bhk. Thanissaro notes that this discourse is directed at the bhikkhus and speculates that the image of the warrior was designed to appeal to masculine pride and that perhaps some other approach would have been taken with the bhikknuni's. I would point to the way the members of Don Juan's group, so closely aligned with the ancient tradition of the warrior, male and female alike all took pride in the warrior image. History, from ancient times down to gang warfare in New York City in the early 1900s, gives us plenty of examples of women warriors. Here this struggle for awakening is as much a battle for women as for men. The appeal, in the use of the warrior image, is to the courage of the warrior, not his masculinity. The appeal to feminists as well as to male chauvinists is to put sexual identification to the side. Both sexes are the devil to the other.

PTS: The Warrior a, Hare, trans., III.73
ATI: The Warrior (1), Bhk. Thanissaro, trans.
WP: 75. Warriors (1), 700

#76. Dutiya Yodhā-jīv'ūpama Suttaṃ, III.93

The Buddha likens the struggle to awaken to a battle, and enumerates five sorts of warriors and their parallels in the community of bhikkhus.

PTS: The Warrior b, Hare, trans., III.77
ATI: The Warrior (2), Bhk. Thanissaro, trans.
WP: 76. Warriors (2), 704

#77. Paṭhama Anāgata-bhaya Suttaṃ, III.100

The Buddha describes five fearsome dangers of the forest-gone bhikkhu that should inspire him to make great effort.
The Pāḷi for Hare's 'in the way', and Bhks. Bodhi and Thanissaro's 'Future' is 'anāgata', "not non-got", which the passages in this sutta suggest might be better translated 'possible.'

PTS: Fear in the Way a, Hare, trans., III.81
ATI: Future Dangers, 1 Bhk. Thanissaro, trans.
WP: 77. Future Perils (1), 709

#78. Dutiya Anāgata-bhaya Suttaṃ, III.103

The Buddha describes five fearsome dangers for the bhikkhu that should inspire him to make great effort.
In the previous sutta the dangers described were for the forest-gone bhikkhu; here the dangers are ones common to all bhikkhus ... all of us, for that matter.

PTS: Fear in the Way b, Hare, trans., III.82
ATI: Future Dangers, 2 Bhk. Thanissaro, trans.
WP: 78. Future Perils (2), 710

#79. Tatiya Anāgata-bhaya Suttaṃ, III.105

The Buddha describes five fearsome dangers for the bhikkhus that will arise in the future that should inspire them to make great effort.
Here the dangers are distinctly future dangers. And we can see for ourselves the accuracy of the prediction. It's not too late friends! Today [Saturday, August 02, 2014 6:48 AM]) we are seeing the Dhamma as it really is being published abroad in every language in easily accessible, free, digital form for all to see. The world is now able to see behavior and doctrine through the lens of Dhamma as it was actually taught. Take a care for your destiny! Make effort. Re-establish the old ways that are intent on the goal, grounded in Sutta, grounded in Vinaya.

PTS: Fear in the Way c, Hare, trans., III.84
ATI: Future Dangers, 3 Bhk. Thanissaro, trans.
WP: 79. Future Perils (3), 713

#80. Catuttha Anāgata-bhaya Suttaṃ, III.108

The Buddha describes five fearsome dangers for the bhikkhus that will arise in the future that should inspire them to make great effort.

PTS: Fear in the Way d, Hare, trans., III.86
ATI: Future Dangers, 4 Bhk. Thanissaro, trans.
WP: 80. Future Perils (4), 715