Index of the Suttas of the
Aṇguttara Nikāya
Chakka-Nipāta

Index of Sutta Indexes

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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]

6. Chakka Nipāta III.279

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

I. Āhuneyya Vagga, III.279

PTS: The Worthy, III.202
WP: Worthy of Gifts, 857

#1: Paṭhamā Huneyya Suttaṃ, III.279

A bhikkhu that remains detached when contacted with the objects of sense is worthy of veneration, offerings, and represents a unique opportunity to make good kamma.

PTS: Worthy of Offerings a, III.202
WP: 1. Worth of Gifts (1), 857

#2: Dutiya Huneyya Suttaṃ, III.280

A bhikkhu who experiences magic powers, is clairvoyant, knows the hearts of others, remembers past lives, sees the rebirth of beings according to their deeds and who has destroyed the corrupting influences is worthy of veneration, offerings, and represents a unique opportunity to make good kamma.

PTS: Worthy of Offerings b, III.202
WP: 2. Worth of Gifts (2), 858

#3: Indriya Suttaṃ, III.281

A bhikkhu who develops the forces of faith, energy, memory, serenity, and wisdom and who has destroyed the corrupting influences is worthy of veneration, offerings, and represents a unique opportunity to make good kamma.

PTS: Faculties, III.203
WP: 3. Faculties, 859

#4: Bala Suttaṃ, III.282

A bhikkhu who develops the powers of faith, energy, memory, serenity, and wisdom and who has destroyed the corrupting influences is worthy of veneration, offerings, and represents a unique opportunity to make good kamma.

PTS: Powers, III.203
WP: 4. Powers, 860

#5: Paṭhama Ājānīya Suttaṃ, III.282

The bhikkhu, who, like a king's thoroughbred horse, is able to withstand the assault of objects of sense is worthy of veneration, offerings, and represents a unique opportunity to make good kamma.

PTS: The Thoroughbred a, III.203
WP: 5. Thoroughbred (1), 860

#6: Dutiya Ājānīya Suttaṃ, III.283

The bhikkhu, who, like a king's thoroughbred horse, is able to withstand the assault of objects of sense is worthy of veneration, offerings, and represents a unique opportunity to make good kamma.

PTS: The Thoroughbred b, III.204
WP: 6. Thoroughbred (2), 861

#7: Tatiya Ājānīya Suttaṃ, III.283

The bhikkhu, who, like a king's thoroughbred horse, is able to withstand the assault of objects of sense is worthy of veneration, offerings, and represents a unique opportunity to make good kamma.

PTS 6-7: The Thoroughbred c, III.204
WP: 7. Thoroughbred (3), 861

#8: Anuttariya Suttaṃ, III.284

Six ways of framing the idea of what is above all else.
This seems to me to be only a fragment of a sutta. Hare's footnotes give suttas where the idea is expanded, and see also AN 5.170.

PTS: Above All, III.204
WP: 8. Unsurpassed Things, 862

#9: Anussati-ṭ-ṭhāna Suttaṃ, III.284

Six objects that are bases for the development of expanded recollection.
The key word is anussati-ṭ-ṭhāna. Anussati is not 'ever'-minding in that, as the Buddha explained concerning the idea of omniscience, one cannot be aware of (aka. remember) all things at all times, but only that one may be aware of whatever one wants to be aware of whenever one wants to be aware of it. 'Ever' means at all times. Further it is not the 'further-minding' that is being spoken of in this sutta but the things on which such further-minding stand (ṭhāna). Bhk. Bodhi's 'subjects' is an interesting translation, but then he translates 'anu-sati' as 'recollection' and this is not just the recollection of certain subjects, but the subjects/objects to be used for (on which to stand) a deeper, further development of the memory.

PTS: Ever Minding, III.204
WP: 9. Subjects of Recollection, 862

#10: Mahānāma Suttaṃ, III.284

Mahanama asks the Buddha about the things that should be made a big thing of by the Streamwinner. He is told to establish recollection of the Buddha, Dhamma, Saṇgha, his own ethical conduct, his generosity, and to reflect on the fact that it is by these means that the various Gods have become such as they are.
The keyword here is, as with the previous sutta, anussati, and both Bhk. Bodhi (who has Mahanama often dwelling recollecting) and Hare (who has him living abundantly ever-minding) have missed the idea that Mahanama is asking about what further development of memory is to be done by the Streamwinner.
There is, in this sutta the quite rare use of the term 'dhamma-sota', 'Dhamma-ear', a term for the Streamwinner. Twenty times in all, six times, (most frequently) in AN 6, never in MN, DN, Vin.P., or Abhidhamma P. This is the ability to hear and understand Dhamma from the point of view of Pajapati after he has come to understand that he is not, after all, the creator of the world, that there is nothing that has come into existence that does not pass out of existence (and that consequently he is not responsible for that phenomena either), and that further, there is no thing there that can be called a self (of himself or of any other) onto whom to fix such responsibility. It is the understanding that beings individually subjectively experience the consequences of their deeds. This is also the ability to hear what is Dhamma whether found in a sutta or in ordinary conversation and to hear how any statement should be worded to make it conform to Dhamma. It's not: "A watched pot never boils;" it is: "A watched pot never boils over."

PTS: Mahānāma, III.204
WP: 10. Mahānāma, 862

II. Sārāṇīya Vagga, III.288

PTS: Be Considerate, III.208
WP: Cordiality, 862

#11: Paṭhama Sārāṇīya Suttaṃ, III.288

The Buddha describes six ways in which bhikkhus are considerate of one another.

PTS: On Being Considerate a, III.208
WP: 11. Cordiality (1), 865

#12: Dutiya Sārāṇīya Suttaṃ, III.289

The Buddha describes six ways in which bhikkhus are considerate of one another producing concord.
A variation of the previous sutta.
Hare translates 'eki-bhāvāya' here as 'singleness of heart'. 'Heart' is not found there. He was, perhaps, thinking of 'cetaso ekodi-bhāvaṃ' or samāhitaṃ cittaṃ ekaggaṃ a factor for the attainment of jhāna. It should be, as per Bhk. Thanissaro, 'Living in unity,' or 'Living at one,' [with one-another].

PTS: On Being Considerate b, III.208
ATI: Conducive to Amiability
WP: 12. Cordiality (2), 866

#13: Nissāraṇīya Suttaṃ, III.290

The Buddha, by six different means, teaches how to achieve freedom of heart, how to recognize the presence or absence of freedom of heart, and how to advise someone who erroneously believes he has achieved freedom of heart.

PTS: Amity, III.209
ATI: Means of Escape
WP: 13. Escape, 867

#14: Bhaddaka Suttaṃ, III.292

Sariputta teaches the way to an unlucky death through taking delight in worldly activities, talk, sleep, company, companionship and useless stuff and the way to a lucky death through taking no delight in worldly activities, talk, sleep, company, companionship and useless stuff.

PTS: The Lucky Fate, III.210
WP: 14. A Good Death, 869

#15: Anutappa Suttaṃ, III.294

Sariputta teaches the way to a fate of burning remorse through taking delight in worldly activities, talk, sleep, company, companionship and useless stuff and the way to a fate free from burning remorse through taking no delight in worldly activities, talk, sleep, company, companionship and useless stuff.

PTS: Without Remorse, III.211
WP: 15. Regret, 870

#16: Nakula-pitu Suttaṃ, III.295

The story of how Nakula's Mother cured her husband of a grave illness by relieving him of all his possible worries about her.

PTS: Nakula's Parents, III.211
ATI: Nakula's Parents
WP: 16. Nakula, 871

#17: Kusala Suttaṃ, III.298

The Buddha attempts to inspire some novices to wakefulness by way of numerous examples of the energetic characteristics of great men.

PTS: Right Things, III.214
WP: 17. Wholesome, 873

#18: Macchika Suttaṃ, III.301

The Buddha points out that in his day the various trades of the butcher did not pay off in living in luxury, or possessing wealth and social acceptance and that those engaged in such trades could look forward to rebirth in Hell.
The sutta is so worded that we can say that it is speaking of the results of those trades in his day which is good, because today we can see that there are at least some of those who engage in those trades on a grand scale who have in fact become wealthy, though I am not sure how well accepted they are in society. How is this explained by kamma?

PTS: The Fish, III.216
WP: 18. The Fish Dealer, 875
Discussion

#19: Paṭhama Maraṇa-sati Suttaṃ, III.303

The Buddha urges the bhikkhus to practice remembrance of death and a number of them come forward with the way they put this instruction into practice. The Buddha praises only those who practice such remembrance in the immediate present.
This sutta is difficult to get clearly into focus because the worst of the practices can easily be thought to be the best because it appears to be more comprehensive. But what is being pointed out here is the need to bear down on what is right in front of one, the very next thing, to really see the possibility that death can happen at any time. To be aware of the possibility that death can happen during the current day, half-day, or meal-time, and that therefore one should behave according to Dhamma is not much more focused on the problem than is the ordinary person's vague awareness that at some point in the future death is inevitable — it allows too much leeway for diversion.

PTS: Mindfulness of Death a, III.217
ATI: Mindfulness of Death (1)
WP: 19. Mindfulness of Death (1), 876

#20: Dutiya Maraṇa-sati Suttaṃ, III.306

The Buddha describes in detail the practice of remembering death.

PTS: Mindfulness of Death b, III.219
ATI: Mindfulness of Death (2)
WP: 20. Mindfulness of Death (2), 878

III. Anuttariya Vagga, III.309

PTS: Above all, III.220
WP: The Unsurpassed Things, 880

#21: Sāmagāmaka Suttaṃ, III.309

A deva reveals to Gotama three things that lead to the falling away of a bhikkhu in training. The Buddha relates the incident to the bhikkhus telling them that they should be ashamed that the devas know such things. Then he adds three other things that also lead to the falling away of a bhikkhu in training.

PTS: At Samagama, III.220
WP: 21. Sāmaka, 880

#22: Aparihānīya-Dhamma Suttaṃ, III.310

The Buddha teaches six things that lead to the success of a bhikkhu in training.
It is almost certain that this sutta belongs as the conclusion of the previous sutta.

PTS: The Unfailing, III.221
WP: 22. Non-Decline, 881

#23: Bhaya Suttaṃ, III.310

Six terms that should be considered synonyms for sense pleasures: 'fear', 'pain', 'disease', 'inflammation', 'bondage', and 'swamp.'

PTS: Fear, III.221
WP: 23. Peril, 881

#24: Himavanta Suttaṃ, III.311

Six components of samādhi.
An odd little sutta on the power of serenity or getting high. A person with these skills could break up Mount Everest but harder to do than that would be piercing the body of ignorance. Bhk. Bodhi and Hare have both translated 'samādhi' as 'concentration.' For sure to work the magic power of breaking up a mountain or piercing ignorance the thing that is needed is a high degree of focus or concentration, but the art of working a deed of magic is culminated by the act of letting go, so concentration in and of itself is not sufficient. Similarly to pierce ignorance it is not sufficient to have focused or concentrated insight, that insight must be acted upon, and that act is also letting go. The result in both cases is serenity based on detachment. Concentration or focus is the fulcrum that is used to lever the mind to where letting go results in serenity. So say I.

PTS: Himalaya, III.222
BD: Breaking up Mount Himalaya, Olds, trans.
WP: 24. Himalayas, 882

#25: Anu-s-sati-ṭ-ṭhāna Suttaṃ, III.312

The Buddha urges the bhikkhus to establish recollection of the Buddha, Dhamma, Saṇgha, one's own ethical conduct, one's generosity, and to reflect on the fact that it is by these means that the various Gods have become such as they are and further it is by these means some attain Nibbāna.

PTS: Ever Minding, III.223
WP: 25. Recollection, 883

#26: Mahā Kaccāna Suttaṃ, III.314

Maha Kaccana praises the Buddha's exposition of the six establishments of further memory: recollection of the Buddha, Dhamma, Saṇgha, one's own ethical conduct, one's generosity, and to reflect on the fact that it is by these means that the various Gods have become such as they are and further it is by these means some attain Nibbāna.
Mahā Kaccāna's version of the previous sutta. Note the similarity here (as well as at AN 9.37) of the opening to that of the Satipaṭṭhana Sutta. This makes it difficult to accept the translation of 'ekā-yano ayaṃ' bhikkhave maggo with ideas implying that the method described there is 'the only way'. However it is translated it should imply that it is one way among many ... another of which we have here. On the other hand! Careful examination of what is involved in any path to Nibbāna will show that it consists of basic elements which are equivalents.

PTS: Kaccāna III.224
WP: 26. Kaccāna, 884

#27: Paṭhama Samaya Suttaṃ, III.317

A bhikkhu asks the Buddha about when it would be appropriate for one to approach someone who has become mind (attained arahantship) and is told of the six occasions when such a visit is called for.
The six occasions are the harassment by lust for sense pleasures, the anger and hate resulting from deviance from the way, sluggishness, anxiety from remorse, uncertainty, and not knowing what indicates what such as to terminate the āsavas. Not happy with the existing translations I have done my own. I have given it elucidating footnotes.

PTS: The Times a, III.224
BD: Visiting A Mind-Become One
WP: 27. Occasion (1), 886

#28: Dutiya Samaya Suttaṃ, III.320

A group of bhikkhus has gathered around to discuss the appropriate time for visiting a bhikkhu who has become mind. Their suggestions all have to do with the convenience of the visit for the mind-become bhikkhu. Maha Kaccana however heard the teaching of the Buddha himself on the subject when a bhikkhu asks the Buddha about the same issue. He then relates the sutta [AN 6.27.] in which the Buddha describes the six occasions when such a visit is called for: at the time a bhikkhu is harassed by lust for sense pleasures, the anger and hate resulting from deviance from the way, sluggishness, anxiety from remorse, uncertainty, and not knowing what indicates what such as to terminate the corrupting influences.
Hare has translated 'mano-bhāvanīyhassa' as 'a student of mind'; Bhk. Bodhi has 'an esteemed bhikkhu'; P.E.D.: 'of right mind-culture, self-composed'. The word means: 'mind-become-one', or 'one who has made mind-become', and that is how I suggest it should be translated. This is perfectly consistent with the context, which suggests, if it does not absolutely require, a bhikkhu who has realized arahantship. What isn't in this word is anything indicating 'student' or 'right' or 'esteemed' though such a one could be all of these. Who should one go to for help? The most advanced person available. How does one differentiate? Approach, observe their behavior, listen to their instructions, remember, ponder, test, evaluate the results of your testing against the arising and disappearing of states in accordance with Dhamma (Sutta and Vinaya), and don't get stuck on individuals.

PTS: The Times b, III.226
WP: 28. Occasion (2), 888

#29: Udāyi Suttaṃ, III.322

The Buddha asks Udayi about the five establishments of memory and gets a wrong answer. Then he asks Ānanda the same question and gets a satisfactory response.
Compare this sutta with AN 6 9, 10, and 25. There were at least 2 Udāyis; this one was 'Foolish Udāyi.'
Note the similarity of several passages with those found in the Satipaṭṭhana Suttas MN 10; DN 22.

PTS: Udāyin, III.227
WP: 29. Udāyī, 889

#30: Anuttariya Suttaṃ, III.325

The Buddha delivers a forceful sermon on distinguishing between material and spiritual values with regard to what is seen, what is heard, what is considered gain, what is useful to study, who is profitable to serve, and what is best to keep in mind.

PTS: Above All, III.229
WP: 30. Unsurpassed Things, 892

IV. Devatā Vagga, III.329

PTS: The Devas, III.232
WP: Deities, 892

#31: Sekha Suttaṃ, III.329

Six things that lead to the falling away of a bhikkhu in training, and six things that lead to not falling away.

PTS: In Training, III.232
ATI/DTO: Decline, Bhk. Thanissaro trans.
WP: 31. Trainer, 895

#32: Paṭhama Aparihāna Suttaṃ, III.330

A deva visits the Buddha and tells him of six things that lead to a bhikkhu not falling away.

PTS: They Fail Not a, III.232
WP: 32. Non-Decline (1), 895

#33: Dutiya Aparihāna Suttaṃ, III.331

A deva visits the Buddha and tells him of six things that lead to a bhikkhu not falling away.

PTS: They Fail Not b, III.233
WP: 33. Non-Decline (2), 896

#34: Moggallāna Suttaṃ, III.331

Mahā Moggallāna in a dialog with a deva asks about which of the gods who have achieved Streamwinning are aware of the fact.
This sutta was thoroughly mangled by abridgment in both the translation and in the Pāḷi. Unabridged it becomes a powerful spell and lesson. This would be a good sutta to study as a lesson in Pāḷi. Read the translation once and you know the sense and can see that it is mostly repetition — so easy to figure out. You will end up knowing the names of the Devas up to the Brahmā realm. Along these lines the Mūlapariyaya Sutta of the Majjhima Nikāya is one of the most useful suttas of all for learning Pāḷi, as the 'roots' are as well as being the roots of 'things' the basic roots of Pāḷi.

PTS: Mahā Moggallāna, III.233
WP: 34. Moggallāna, 896

#35: Vijjābhāgiya Suttaṃ, III.334

A paṭicca-samuppāda-like progression leading to vision of a method to bring about Nibbāna.

PTS: Parts of Wisdom, III.235
BD: Constituents of Vision, Olds, trans.,
WP: 35. Pertain to True Knowledge, 898
Discussion

#36: Vivāda-mūla Suttaṃ, III.334

The Buddha lists and condemns six things that foster contention and urges the bhikkhus to get rid of them wherever they appear.

PTS: The Roots of Contention, III.235
WP: 36. Disputes, 898

#37: Jaḷaṇga-dāna Suttaṃ, III.336

The three elements on the part of the giver and the three elements on the part of the receiver that go into the making of a gift of incalculably rich results.

PTS: Alms, III.236
ATI: Giving
WP: 37. Giving, 899

#38: Attakāra Suttaṃ, III.336

The Buddha refutes the idea that there is no self and no other.

PTS: Self-acting, III.237
BD: Self-doer, Olds, trans.
WP: 38. Self-Initiative, 900
Discussion
ATI: The Self-Doer, K. Nizamis, trans.

#39: Kamma-nidāna Suttaṃ, III.337

Three pairs of ways of piling up deeds: through greed and not greed; hate and not hate; stupidity and wisdom. The Buddha describes the idea that lust, hate and stupidity tend to proliferate and end in unhappy births whereas their opposites tend to breed further good kamma which ends in a happy rebirth. This is a little, apparently simple, sutta which could easily be overlooked, but which has within it the kernel of one of the most important phenomena dealt with by Gotama's system: that is, that we tend to do what we remember having done.

When hunger arises we recall that last time hunger arose we satisfied it with a big meal from the Greasy Spoon. We omit to remember, — moha, stupidity — the indigestion that followed later that night. The pleasant sensations of the memory urge the decision lobha to get such food once again, and once again we experience indigestion (and quickly suppress the memory after — dosa, hate).

Had we exercised memory — sati — of the unpleasant result (or taken note of this sutta!), we could have dealt with the hunger with moderation and on later reflection enjoyed the fact that we had satisfied the needs of the body while at the same time we had freed ourself from the repetition of an unpleasantness. Pushed out, this is the same mechanism used in the process of finding rebirth.

PTS: The Means, III.239
WP: 39. Origination, 902

#40: Kimbila Suttaṃ, III.339

Venerable Kimbila asks about the factors involved in the longevity of the Dhamma. Gotama gives him six reasons the True Dhamma will not last long and six reasons it will last long.

PTS: The venerable Kimbila, III.239
WP: 40. Kimbila, 903

#41: Dāru-k-khandha Suttaṃ, III.340

Sariputta describes how one with magic powers is able to see even a block of wood as earth, or water, or fire, or wind.

PTS: The log of wood, Hare, trans., III.240
ATI: The Wood Pile, Bhk. Thanissaro, trans.,
BD: The Tree-trunk, Olds, trans.
WP: 41. A Block of Wood, 904

#42: Nāgita Suttaṃ, III.341

The Buddha explains to Nagita, his attendant, his refusal to accept homage by a series of images progressively pointing out the disadvantages of proximity to society and the advantages of solitude.

PTS: The Venerable Nagita, III.241
ATI: To Nagita, Bhk. Thanissaro, trans.
WP: 42. Nāgita, 905
Discussion

V. Dhammika Vagga, III.344

PTS: Dhammika, III.243
WP: Dhammika, 907

#43: Nāga Suttaṃ, III.344

Udayi praises the Buddha.
Drivel. The sort of flattery that was common in the courts of kings and emperors from the Roman Empire to China. The sutta does have value in that in it The Buddha explains that whereas in the world any great bulky thing is called a Naga, the great Naga is one who commits no unskillful deed of body, speech or mind.

PTS: The Elephant, III.243
WP: 43. The Nāga, 907
ATI: On the Nāga, Bhk. Thanissaro trans.

#44: Migasālā Suttaṃ, III.347

Migasala confronts Ānanda in a huff because of her confusion over the fates of her father and uncle. Both were declared to have been reborn in the Tusita realm as Once-returners by the Buddha. Her father was proficient in ethical conduct but deficient in wisdom, her uncle proficient in wisdom but deficient in ethical behavior, but Migasala only sees one side: that her father was proficient in ethical behavior and her uncle was not; and she proceeds to judge the Buddha and the Dhamma as flawed. Gotama explains the issue to Ānanda and gives three similar cases. Another version of AN 10 75.

PTS: Migasala, III.246
WP: 44. Migasālā, 911

#45: Iṇa Suttaṃ, III.351

The Buddha likens to a debt the trouble one gets into when one's behavior is not governed by faith, conscientiousness, energy, and wisdom into in the good nor fear of blame for doing bad.
A simple but powerful analogy that will make your hair stand on end if you aren't being good.

PTS: The Debt, III.249
ATI: Debt, Bhk. Thanissaro, trans.
WP: 45. Debt, 914

#46: Mahā Cunda Suttaṃ, III.355

For the good of one and all, Mahā Cunda exhorts the bhikkhus devoted to Dhamma study not to disparage the bhikkhus who are devoted to jhāna practice and then exhorts the bhikkhus devoted to jhāna practice not to disparage the bhikkhus who are devoted to Dhamma study. For:

Of those devoted to jhāna practice, he says (Olds adaptation):

A snapping-fine thing, friends,
and not easy to gain in this world
is the sight of such men
as those who live in bodily contact with the deathless.

Of those devoted to Dhamma study ('Dhamma-yoge bhikkhū'), he says:

A snapping-fine thing, friends,
and not easy to gain in this world
is the sight of such men
as they who pierce with vision
and see in detail
the deep wisdom of the path to the goal.'

PTS: Mahā Cunda, III.252
ATI: Cunda, Bhk. Thanissaro, trans.
WP: 46. Cunda, 917
BD: Mahā Cunda, Olds, trans.

#47: Paṭhama Sandiṭṭhika Suttaṃ, III.356

Sivaka the wanderer asks Gotama to explain the idea of a Dhamma which is to be seen for one's self.
There are some significant differences of opinion concerning the meaning of a couple of terms in this sutta and this results also in a very different understanding between translators as to its meaning in general. My take is that it is a very skillfully handled answer to Sivaka's question that not only answers his question, but teaches him a Dhamma lesson that illustrates the answer. Check it out for yourself. Bhk. Bodhi does not get his say, because his translation cannot be posted because of copyright restrictions, but his translation of key terms is cited in the footnotes to my translation.
I have here suggested a significant change in the usual translation of 'moha' as 'delusion' (Hare's 'infatuation'). I am suggesting 'confusion'. In this sutta we can see that one is supposed to be able to recognize the presence or absence of 'moha' within ourselves. People are able to recognize when they are confused, they are not able to recognize when they are deluded or infatuated as those ideas are defined by the fact of the self being deceived.

PTS: For This Life a, III.253
ATI: Visible Here-and-Now, Bhk. Thanissaro, trans.
BD: To Be Seen for One's Self, Olds, trans.,
WP: 47. Directly Visible (1), 919

#48: Dutiya Sandiṭṭhika Suttaṃ, III.357

A Brahman asks Gotama to explain the idea of a Dhamma which is to be seen for one's self.
A variation of the previous, likely adopted to the different temperaments of the wanderer and the Brahman. The lesson: explaining and giving an example of 'Dhamma to be seen for one's self', is the same. The first term is changed from 'lobha' (greed) to 'rāga' (lust) and the last three terms are changed from Dhammas about lobha, dosa (hate) and moha (confusion), to bodily-, speech-, and mental-confusion. Hare has translated the last three as 'self-defilement in deed, word, and thought (so please note that it is acceptable here by one of the Oxford scholars to think of 'saṇ' as 'self', which is equal to my 'own-' for 'saṇkhāra').

PTS: For This Life b, III.254
BD: To Be Seen for One's Self 2, Olds, trans.,
WP: 48. Directly Visible (2), 920

#49: Khema Suttaṃ, III.358

Two bhikkhus come to the Buddha to declare Arahantship and the Buddha approves, praising the fact that they speak of the Goal without mentioning the self.

PTS: Khema, III.254
ATI: With Khema, Bhk. Thanissaro, trans.
WP: 49. Khema, 921

#50: Indriya Saṇvara Suttaṃ, III.360

A paṭicca-samuppāda-like sutta showing how lack of restraint of the forces destroys the possibility of knowing and seeing freedom while restraint of the forces results in knowing and seeing freedom.

PTS: The Senses, III.256
BD: Restraint of the Forces, Olds, trans.
WP: 50. Sense Faculties, 922

#51: Ānanda Suttaṃ, III.361

Ānanda speaks with Sariputta about hearing new doctrines, retaining and maintaining previously learned and understood doctrines and learning the unknown.

PTS: Ānanda, III.256
ATI: Ven. Ānanda, Bhk. Thanissaro, trans.
WP: 51. Ānanda, 923

#52: Khattiya Suttaṃ, III.362

When asked by Brahman Janussoni, Gotama explains the intentions, dreams, means, wants, and ultimate goals of the warrior, the Brahman, the householder, the woman, the thief, and the Samana.

PTS: The Noble, III.258
WP: 52. Khattiya, 924
Discussion

#53: Appamāda Suttaṃ, III.364

A Brahman asks the Buddha if there is one thing which if properly cultivated can lead to welfare in both this life and the life hereafter. He is told that there is one thing that can do this: a-p-pamāda, non-carelessness.
A-[p]-pamāda = not-carelessness; appa-māda: little madness; a-ppa-māda: Don't Sputter Fat. Look it up.
See also for this term: SN 1.3.17, SN 1.3.18, Glossology: Appamāda and other references there.
There is no other single word in the Suttas given more reverence than this word. It far exceeds in importance the importance that could be given to any translation of it. The word carries the weight of the world. If you are really interested in the supernatural and want a thrill of a lifetime, take Appamāda as a mantra together with a study of the Mūlapariyaya Sutta, together with memorizing the Satipaṭṭhana Sutta (in English will do).

PTS: Earnestness, III.259
WP: 53. Heedfulness, 926

#54: Dhammika Suttaṃ, III.366

Dhammika, a short-tempered bhikkhu is making life so uncomfortable for other bhikkhus that they no longer wish to live with him. As a result the lay followers drive him away and he goes to visit the Buddha. The Buddha, without chastising him, leads him by parables to an understanding of the error of his ways.
Again the understanding of the Buddha of the nature of persons is amazing. You can see that if this bhikkhu had simply been confronted with the fact that it was his own actions that brought about his banishment and the dislike of the other bhikkhus, he would never have been able to see or accept the fact. But hearing a story roughly paralleling his behavior and seeing in that that there was forgiveness at the end, his fear and defenses must have left him and he could see his fault without losing face. He goes on to become an Arahant.

PTS: Dhammika, III.260
WP: 54. Dhammika, 926

VI. Mahā Vagga, III.374

PTS: The Great Chapter, III.266
WP: The Great Chapter, 932

#55: Soṇa Suttaṃ, III.374

A famous sutta in which the simile of the over-strung and under-strung lute is given to illustrate the technique of balancing one's energies in the struggle to attain the goal.

PTS: Sona, Hare, trans., III.266
ATI: About Sona, Bhk. Thanissaro, trans.
WP: 55. Soṇa, 932

#56: Phagguṇa Suttaṃ, III.379

The Buddha describes six situations in which hearing Dhamma before dying can produce either non-returning or arahantship.

PTS: Phagguna, III.270
WP: 56. Phagguṇa, 936

#57: Chaḷ-ābhijāti Suttaṃ, III.383

When Ānanda describes what a teacher of another sect calls 'the six classes of life', the Buddha responds with his own list.
It is very helpful to make conscious the difference in the two ways of thinking. Once you have it in front of you like this it seems obvious, but in fact the approach of the teacher of another sect is, even today, the more common, and almost always accepted without question. When the Buddha asks Ānanda if 'the whole world' approves of Purana Kassapa's list, what he is asking is: "Is this a teaching which is timeless, universally applicable, visible by the wise for themselves in this seen world?" Gotama's list conforms to this set of criteria. So what we get here, aside from the direct lesion, is a concise way of seeing how the Dhamma is constructed. I say make this difference conscious because the tendency throughout is for people to read the Dhamma and say: "This is all just common sense," forgetting that this common sense has not previously been at the forefront of one's mind or used to guide one's thinking and behavior, and certainly has not been gathered together anywhere else in such mass. Making yourself aware of this will help to keep conscious the unique opportunity you have in access to Dhamma, and that will help you keep at it.

PTS: The Six Breeds, III.273
WP: 57. Six Classes, 939

#58: Āsava Suttaṃ, III.387

The Buddha gives a detailed run-down of the sources of corrupting influences [āsavas] and how to deal with them.

PTS: The Cankers, III.276
WP: 58. Taints, 942

#59: Dāru-kammika Suttaṃ, III.391

A layman who has been giving alms only to forest-gone and rag-robe wearing bhikkhus believing that these outer signs of austerity indicated arahantship is shown a better way to judge an alms-worthy bhikkhu.

PTS: The Wood-Seller, III.278
WP: 59. Dārukammika, 944

#60: Hatthi-sāri-putta Suttaṃ, III.392

Citta Hatthi-sari-putta keeps interrupting the discourse of higher Dhamma by two elders and when told not to do so is defended by his friends who call him a wise bhikkhu capable of such a discussion. Mahā Kotthita gently explains to them that although this bhikkhu has attained certain very high states of samādhi, he is nevertheless still world-bound and will soon leave the order. This happens and the bhikkhus are impressed and tell the Buddha who then tells them that Citta will soon tire of the worldly life and again join the order. And this too happens and Citta becomes an arahant.
Here we have an example of the psychic power of 'mind-reading', but another interesting thing about this sutta is the way Mahā Kotthita approaches explaining the situation, that is in a highly indirect way. There is no mention of Citta, but only of 'some person' who may attain such and such a high state of mind, but because he is proud of this as a personal achievement and uses it to enhance his worldly situation this will result in the corruption of this achievement and his fall from the saṇgha. The fact that Citta does not recognize himself in the description and therefore takes no measures to correct himself tells the other bhikkhus why it is that he is not up to the discussion of higher Dhamma.

PTS: Citta Hatthisariputta, III.279
ATI/DTO: On Citta, Bhk. Thanissaro, trans.
WP: 60. Hatthi, 946

#61: Majjhe Suttaṃ, III.399

A number of bhikkhus debate the meaning of the riddle 'Who knows both ends - not midst that sage is soiled, him call I great man, he here hath passed the seamstress' in 'The Way to the Beyond'.

PTS: The Way to the Beyond, Hare, trans., III.284||
BD: The Middle, Olds, trans.
WP: 61. Middle, 950
ATI/DTO: The Further Shore

#62: Puris'indriya-ñāna Suttaṃ, III.402

A bhikkhu asks Ānanda if the Buddha's statement that Devadatta was doomed to hell for a kalpa was made as a result of his encompassing Devadatta's mind with his own, or whether it was made as a result of being told this would happen by a deva. Gotama launches into a detailed account of encompassing a mind with the mind.
The subtle point arises to the curious mind as to why Gotama here makes the statement that this bhikkhu must have been a beginner, or if an elder, a scatterbrain. Why should this be a conclusion he reached from this bhikkhu having made this statement? Because no Deva could have this sharp a vision. He is talking about being able to see the mind of an individual who has but a tip-end of a hair rising above the dung-heap which one could use to pull him out. Maybe. Or it may be a reference to the fact that this sort of question is relatively frequently asked and is always answered this way.

PTS: The Solemn Utterance, III.286
WP: 62. Knowledge, 953

#63: Nibbedhika Suttaṃ, III.410

The Buddha teaches a curriculum in Dhamma, and in drawing-from-experience; urging the bhikkhus to become expert on desire, on that from which desire springs, on desire's variety, desire's outcome, on desire's eradication, on the way to go to desire's eradication. He similarly treats of sensation, perception, corruption and kamma.

PTS: A penetrative discourse, Hare, trans., III.291
ATI: Penetrative, Bhk. Thanissaro, trans.
BD: Drawing from Experience, Olds, trans.
WP: 63. Penetrative, 958

#64. Sīhanāda Suttaṃ III.417

Six powers of the Buddha by which he claims leadership, has confidence in addressing any group, and rolls on the wheel of Dhamma.

PTS: The Lion-Roar, III.295
WP: 64. Lion's Roar, 965
Discussion

VII. Devatā Vagga, aka Anāgāmi Vagga, III.421

PTS: The Devas, III.297
WP: Non-Returner, 967

#65: Anāgāmi-Phala Suttaṃ, III.421

Six things which must be given up in order to experience the fruit of non-returning: lack of faith, shamelessness, having no fear of blame, sloth, forgetfulness, and stupidity.
The translation of 'du-p-pañña' is certainly dupidity, but in American English we tend to think of stupidity as a birth defect. Here it is the case of the person who acts with insobriety, stupification.

PTS: The Non-Returner, III.297
BD: The Fruit of Non-Returning, Olds, trans.
WP: 65. Non-Returner, 967

#66: Arahatta Sacchi-karoti Suttaṃ, aka Arahatta-phala III.421

Six things which must be given up in order to experience Arahantship: thick-headedness, sluggishness, agitation, anxiety, faithlessness and carelessness.

PTS: The Arahant, III.297
BD: Making for the Experience of Arahantship, Olds, trans.
WP: 66. Arahant, 967

#67: Mitta Suttaṃ, III.422

The Buddha describes how having good or bad friends affects higher behavior, proper training, the perfection of ethical behavior, and the abandoning of lust for sense pleasures, lust for forms and lust for the formless.
Hare finds this sutta confusing. It doesn't help that he so constructs the first concept, 'ābhi-samā-cārikaṃ dhammaṃ,' (forms of higher-behavior) as 'the Dhamma-fore-course' thus making the series linear rather than circular. It is not that the first step is completed before the next step, but that as each step is partially developed it provides a foundation for advancement into the partial development of the next step.

PTS: Friends, III.297
WP: 67. Friends, 968
Discussion

#68: Saṇgaṇi-kārāma Suttaṃ, III.422

The Buddha describes how finding one's enjoyment in the pleasure of company spoils one's chances of attaining Nibbāna and contrasts that with the way taking one's pleasure in the enjoyment of solitude smoothes the way to Nibbāna.

PTS: Company, III.298
WP: 68. Delight in Company, 968

#69: Devatā Suttaṃ, III.423

A Deva visits the Buddha and describes six things that do not lead to a bhikkhu falling away. Gotama repeats the episode to the bhikkhus. Sariputta elaborates the detailed meaning. Gotama confirms and repeats what Sariputta has said.
All the charm of this sutta is missing in the abridged form. Here we can also see the importance attached to repetition. This world has been created and re-enforced by exactly such sort of programming since the time of birth ... and throughout eternity in the past. It is hard to change: good advice needs to be continually refreshed in the mind and we can see the awareness of this issue in the minds of the teachers in this sutta.

PTS: The Deva, III.298
WP: 69. A Deity, 969

#70: Samādhi Suttaṃ, III.425

Without serenity (samādhi) developed to a high degree, it is not possible to obtain the various magic powers, arahantship or the three visions of the Arahant.
Here we have serenity (samādhi) described without reference to the jhānas as consisting of making a resort of impassivity (paṭi-p-passaddhi-laddhena) and gaining concentration (ekodī-bhāvādhi-gatena).

PTS: Psychic Power, III.299
WP: 70. Concentration, 970

#71: Sakkhi-bhabba Suttaṃ, III.426

The Buddha describes the six elements that go into being able to see a thing for one's self.
This is stated in such a generalized form that it could apply to any situation that is to be experienced as an eye-witness, but is especially important when it comes to the experience of magic powers, Arahantship, and the three visions of the Arahant.

PTS: The Eyewitness, III.299
WP: 71. Capable of Realizing, 971

#72: Bala Suttaṃ, III.427

Six things which give one ability in serenity (samādhi).

PTS: Strength, III.300
WP: 72. Strength, 972

#73: Paṭhama Jhāna Suttaṃ, III.428

Six things which are required to enter and abide in the First Jhāna.
Note these are a mixture of some, but not all of the usual Nivarana given as the things to be got rid of to enter the First Jhāna, plus a requirement that the dangers of lust be seen with consummate wisdom (seeing lust as a yoke to rebirth).

PTS: Musing, III.300
ATI/DTO: Jhāna (1), Bhk. Thanissaro trans.
WP: 73. First Jhāna (1), 972

#74: Dutiya Paṭhama Jhāna Suttaṃ, III.428

Six things which are required to enter and abide in the First Jhāna.
A different set of six. Hare has translated 'vitakka' as 'brooding over', and 'saññā' as 'conjuring up thoughts of'. 'Vicāra' might be 'brooding over' but not 'vitakka' which is in the place of our 'thinking' in huge numbers of contexts throughout the suttas. I object strongly to the translation of 'saññā' as 'thought'. I have done a translation for comparison. Bhk. Bodhi's translation of the two terms is the same as mine; his usual understanding of vitakka is, however, the Commentarial idea of 'initial thought'. But what does it mean to 'give up perception of sense-pleasures, etc.?' There is thinking about a thing, and then there is allowing the idea of a thing to be understood as having the potential to provide sense-pleasures, etc. It's at an earlier stage than 'thinking about'. You see an individual of the opposite sex and going beyond the perception of form, you allow in the idea 'attractive', etc. That first 'allowing in' is perception and is a 'sign' of 'self'. "Beauty is in the eye of the beholder."

PTS: Musing 2, III.300
BD: Second First Jhāna Sutta, Olds, trans.
ATI/DTO: Jhāna (2), Bhk. Thanissaro trans.
WP: 74. First Jhāna (2), 972

VIII. Arahatta Vagga, III.429

PTS: Arahantship, III.301
WP: Arahantship, 973

#75: Dukkha Suttaṃ, III.429

Six things which constitute living in pain, and six which constitute living at ease.
A variation on the previous sutta, which is strange in that this sutta begins a new chapter. Form over substance? (Ten sutts per chapter.) Or a necessity born of the difficulties of memorization? Or preservation? (only x palm leaves in a book or they fall apart? or books were always made of x palm leaves, and in order not to be wasteful ...? Does it matter? Not really.

PTS: Ill at Ease, III.301
WP: 75. In Suffering, 973

#76: Arahatta Suttaṃ, III.430

Unless these six things are given up, there is no attaining Arahantship.

PTS: Arahantship, III.301
WP: 76. Arahantship, 973

#77: Uttarī-Manussa-Dhamma Suttaṃ, III.430

Unless one give up these six things one will be unable to realize states beyond those of mankind.
Looking at the items in the list, it seems reasonable to assume that this is referencing states beyond man including those of the deva realms; otherwise one would think that the wording would have been 'states beyond being'. I was going to say: "There are many out there that should take comfort in the fact that birth among men may still be had by those who are forgetful, lack self-possession, do not guard their sense experiences, lack moderation in eating, are deceitful and mealy-mouthed," but the fact is that this sutta does not say that. It only says that states beyond are not to be got by such a one. It could well be that rebirth among men was not to be had either. It probably depends on what else the person has done and the direction one is heading. Mankind is a mixed bag.

PTS: Beyond, III.302
WP: 77. Superior, 974

#78: Sukha-somanassa Suttaṃ, III.431

Six practices for living happily here and now which also set up the conditions for attaining Arahantship.
A very satisfying short little sutta for everyone but especially for those who are beginning and would just like to live happily while believing they are on the path to the goal.

PTS: Happiness, III.302
WP: 78. Happiness, 974

#79: Adhigama Suttaṃ, III.431

Six guidelines for getting and keeping things.
A very obscure sutta! I read it as close to a riddle, a teaching of the Dhamma constructed from the hugely broad general idea of getting and keeping. Dhamma here can be read by those concerned with the goal as: 'Dhamma' 'The Way'; by the ordinary person as 'dhamma' 'thing', or 'good form'.

PTS: Attainment, III.302
WP: 79. Achievement, 974

#80: Mahantatta Suttaṃ, III.432

Six things that result in great achievement in things.
Another sutta which must be understood as with the previous sutta, as multi-dimensional: having meaning for the general population hearing 'dhamma' in one way, and having another meaning for the Buddhist, hearing 'Dhamma' in another way. Hence the insertion of what is not in the Pāḷi by Hare of 'in right things' and of Bhk. Bodhi of '[wholesome] qualities' [dhamma], distorts the sutta.
The key phrase to understand is: mahantattaṃ vepullattaṃ pāpuṇāti dhammesu [eminent] [bountiful-self-attainment] [fruition] in things. preeminent, bountiful, fruition of things for the self. Hare: "greatness and growth in right things"; Bhk. Bodhi: "attain to greatness and vastness in [wholesome] qualities." Neither Hare nor Bhk. Bodhi give 'atta' a double meaning here as 'attainment' and as 'self', but I think it is justified. Remember these suttas were delivered orally. I believe Gotama had such command of the language that he did not use words that could be misunderstood and used words which could be heard in multiple ways constructing his meaning to accommodate those multiple meanings.

PTS: Greatness, III.303
WP: 80. Greatness, 975

#81: Paṭhama Niraya Suttaṃ, III.432

Six things that land one in Hell, and six things that land one in heaven.

PTS: Hell (1), III.303
WP: 81. Hell (1), 975

#82: Dutiya Niraya Suttaṃ, III.433

Six things that land one in Hell, and six things that land one in heaven.

PTS: Hell (2), III.303
WP: 82. Hell (2), 976

#83: Agga-Dhamma Suttaṃ, III.433

Six things that if engaged in prevent and if abstained from enable attainment of Arahantship.
Hare has here translated the phrase 'kāye ca jivite ca sāpekho hoti' 'longing for body and life' as 'hankers after action and life' translating 'kāya' as 'action' which is difficult to justify. The idea is that both from the perspective of the current body and from that of the newly dead individual it is the desire to live in a body (that is, through the senses) which is what makes all the trouble. It could be argued that there might be desire to live and act without a body in the a-rūpa worlds, but the idea of 'kāya' would still apply to whatever it was that was identified as the individual by the individual (e.g. a mind). The word 'kāya' breaks down into 'k-kha-whatever.' or 'k-kha whatever entered.'

PTS: The Chief Thing, III.303
WP: 83. The Foremost State, 976

#84: Ratati-divasa Suttaṃ, III.434

Six things which predict, as night follows day, decline not advancement; and six things which predict, as night follows day, advancement not decline.

PTS: Day and Night, III.
WP: 84. Nights, 976

IX. Sīti Vagga, III.435

PTS: The Cool, III.304
WP: Coolness, 977

#85: Sīti-bhāva Suttaṃ, III.435

Six ways of managing things that prevent access to the cool, six which provide access to the cool.
OK. I give up. This is a really cool sutta. There is here a way of looking at the mind which frees one from the tendency to think that it must be just one way or another. In this sutta we can see that it is more like a horse that needs to be trained to do what we want, or a car that we must learn to drive properly.

PTS: The Cool, Hare, trans., III.304
ATI: Cooled, Bhk. Thanissaro, trans.
WP: 85. Coolness, 977
Discussion

#86: Āvaraṇa Suttaṃ, III.435

Six obstructions in the way.
Here we have in the word 'āvaraṇa', 'obstruction, dam,' which is rare, a revelation of the much used term 'nīvaraṇā', most frequently translated 'obstruction' but which is better as 'diversion'. The problems relating to, the tactics necessary to eliminate an obstruction are significantly different from those relating to a diversion. See next sutta where it is clear that the problems of 'āvaraṇas', are much more severe than those classified as 'nīvaraṇās'.

PTS: The Stops, Hare, trans., III.304
ATI: Obstructions, Bhk. Thanissaro, trans.
WP: 86. Obstructions, 977

#87: Voro-pita Suttaṃ, III.436

Six cases under the heading of 'obstructions in the way resulting from deeds'.
Details of the first class of 'āvaraṇas'. See previous sutta. In the case of the first four of these, they are impossible to overcome in this lifetime, but require working out over the space of an aeon (or almost incalculably long time); in the case of the latter two they would require at least a rebirth.

PTS: The Stop of Action, III.305
ATI: Kamma Obstructions, Bhk. Thanissaro, trans.
WP: 87. A Murderer, 978

#88: Sussūsati Suttaṃ, III.437

Six cases under the heading of 'obstructions in the way resulting from lack of a sense of urgency.
Details of the sixth category of 'āvaraṇas'. The other categories are not dealt with.

PTS: No Desire to Listen, Hare, trans., III.305
ATI: Listening Well, Bhk. Thanissaro, trans.
WP: 88. One Wishes to Listen, 978

#89: Appahāya Suttaṃ, III.438

Six things which must be given up in order to attain high view.

PTS: To Be Given Up, III.305
WP: 89. Without Having Abandoned, 979

#90: Pahīṇa Suttaṃ, III.438

Six things which are given up by one who attains high view.
A follow-up, probably all this group was originally given at the same time.

PTS: They Are Given Up, III.306
WP: 90. Abandoned, 979

#91: Abhabba Suttaṃ, III.438

A person of high view is one who is not of these six things.
Hare's title is misleading, in the text the sense is reasonable. The word Abhabba, is 'not-be-er', meaning 'one not of' such views or such passions.

PTS: Cannot Be Framed, III.306
WP: 91. Incapable, 980

#92: Abhabba-ṭ-ṭhāna Suttaṃ, III.438

Six things which are impossible for one who has attained high view.
Note that this sutta contains the categorical statement that one who has attained high view is not to be reborn subsequently for an eighth time. Previously I had questioned whether or not the idea of seven births remaining for the Streamwinner should be taken literally, as 'seven' is often symbolic of the idea of 'a finite number'. Good to know. See also on this my comment on the footnote to AN 6.89

PTS: The Teacher, III.306
WP: 92. Cases (1), 980

#93: Dutiya Abhabba-ṭ-ṭhāna Suttaṃ, III.439

Six things which are impossible for one who has attained high view.
Hare's translation of the last item: "one who has achieved right view cannot seek outside (the Order) for a gift-worthy" is misleading. In several places persons who have become Streamwinners are urged to continue to give gifts to other teachers as previously, and we are told that even scraping the dinner scraps into the sewer with the idea of feeding the creatures living there will result in good kamma. The idea is 'to honor by way of a gift' with emphasis on the 'honoring'. In AN 5.175 referenced in a footnote here, where the same expression is used, it is preceded by the qualifier: 'first seeks,' which allows even honoring other teachers though not placing them in the highest position. This might even be translated 'placing in preeminence by honoring'. There is no reason not to honor good, knowledgeable, wise people who are not on the path. It is just not wise, and is in fact dangerous relative to the goal, to place anyone above the Buddha.

PTS: Any Phenomenon, III.306
WP: 93. Cases (2), 980

#94: Tatiya Abhabba-ṭ-ṭhāna Suttaṃ, III.439

Six things which are impossible for one who has attained high view.
A variation on the previous. The last item is similar and related to the last item in the previous sutta. Here it is said to be impossible to declare another teacher than the Buddha. A somewhat different matter than honoring but with a similar logic. Really what is being said is that the Four Truths is so compellingly satisfactory that one would not have any inclination to seek elsewhere for a teacher or doctrine. It would be impossible not because of some rule, but because of the lack of any reason or need.

PTS: His Mother, III.306
WP: 94. Cases (3), 980

#95: Catuttha Abhabba-ṭ-ṭhāna Suttaṃ, III.440

Six things which are impossible for one who has attained high view.
A variation on the previous. Here's one that will test your understanding of the idea of 'not-self' and the dependent origination of things. Can you balance all six of these ideas in your mind?

PTS: Self-Wrought, III.307
WP: 95. Cases (4), 981

X. Ānisaṃsa Vagga, III.441

PTS: Advantages, III.307
WP: Benefit, 981

#96: Pātu-bhāva Suttaṃ, III.441

Six things which are hard to come by in the world.
All you need to do to see the truth of this one is to think about how much easier faith would be if you had been born in such a way as to be able to see and hear the Dhamma from the Buddha and were able to appreciate it.

PTS: The Manifesting, Hare, trans., III.307
WP: 96. Manifestation, 981

#97: Ānisaṃsa Suttaṃ, III.441

Six advantages gained by the Streamwinner.
See Bhk. Thanissaro's translation and notes for some interesting explanations.

PTS: Advantages, Hare, trans., III.307
ATI: Rewards, Bhk. Thanissaro, trans.
BD: Boons, Olds, trans.
WP: 97. Benefits, 981

#98: Anicca Suttaṃ, III.441

The Buddha points out how viewing everything own-made as impermanent leads to synchronization with the world and patience and that that results in the behavior and mental attitudes that produce Streamwinning, Once-returning, Non-Returning and Arahantship.

PTS: Impermanence, Hare, trans., III.308
WP: 98. Impermanent, 982

#99 Dukkha Suttaṃ, III.442

The Buddha points out how viewing everything own-made as pain leads to patience and that that results in the behavior and mental attitudes that produce Streamwinning, Once-returning, Non-Returning and Arahantship.

PTS: Ill, Hare, trans., III.308
BD: Pain, Olds, trans.
WP: 99. Suffering, 982

#100: An-atta Suttaṃ, III.442

The Buddha points out how viewing all things as not-self leads to synchronization with the world and patience and that that results in the behavior and mental attitudes that produce Streamwinning, Once-returning, Non-Returning and Arahantship.

PTS: Not-self, Hare, trans., III.308
WP: 100. Non-Self, 983

 

Note well the distinction made in the construction between the first and the second and the third. It will become very important to understand when it comes to understanding the state of the Arahant and Nibbāna. Nibbāna is a dhamma. If all dhammas were unstable and painful, Nibbāna would not be Nirvana. If only own-made things were not-self, that would allow for the possibility of the not-own-made being the self. See the discussion: Is Nibbāna Conditioned Note there the reasons for objecting to the translation of saṇkhāra as conditioning.

 

#101: Nibbāna Suttaṃ, III.442

The Buddha points out how viewing happiness in Nibbāna leads to synchronization with the world and patience and that that results in the behavior and mental attitudes that produce Streamwinning, Once-returning, Non-Returning and Arahantship.
An usual addition to the ideas in the three previous suttas. Essentially: if you don't view Nibbāna as a happy goal, you'll never get there.

PTS: Nibbāna, Hare, trans., III.308
WP: 101. Nibbāna, 983

#102: Ānisaṃsa Suttaṃ, III.443

Seeing the advantage of putting into practice six mental resolutions is sufficient to firmly establish certainty that all own-made things are unstable.
Hare has: 'perceive six advantages';
Bhk. bodhi has: 'considers six benefits';
but the six things are resolutions, 'let me perceive things in such and such a way'. So it is not that one sees these things and that establishes certainty concerning anicca, etc., but that if one sees the advantages of putting these resolutions into practice the result will be ...

PTS: Without Reserve a, Hare, trans., III.308
ATI: Without Exception, Hare, trans.
WP: 102. Unlasting, 983

#103: Ukkhittāsika Suttaṃ, III.443

Seeing the advantage of putting into practice six mental resolutions is sufficient to firmly establish certainty that all own-made things are pain.
Similar to the previous but with different resolutions.

PTS: Without Reserve b, Hare, trans., III.309
ATI: Without Exception, Bhk. Thanissaro, trans.
WP: 103. Uplifted Dagger, 984

#104: Atammaya Suttaṃ, III.444

Seeing the advantage of putting into practice six mental resolutions is sufficient to firmly establish certainty that all things are not-self.
Similar to the previous but with different resolutions.

PTS: Without Reserve c, Hare, trans., III.309
ATI: Without Exception, Bhk. Thanissaro, trans.
WP: 104. Without Identification, 984

#105: Bhava Suttaṃ, III.444

The three spheres of existence (the sphere of sense-pleasures; the sphere of existence in form, and the sphere of existence without form) must be given up and one must train in higher standards of ethical conduct, higher development of the heart and higher wisdom before one can say one has eliminated thirst and then further one must completely eliminate pride before one can say one has brought pain to an end.

PTS: Becoming, Hare, trans., III.309
WP: 105. Existence, 984

#106: Taṇhā Suttaṃ, III.445

Three forms of thirst (for sense pleasures, for being and for ending) and pride, self-deprication, and arrogance must be let go and then further pride in this accomplishment must be got rid of before one can say one has brought pain to an end.

PTS: Craving, Hare, trans., III.310
WP: 106. Craving, 985

XI. Tika Vagga, III.445

PTS: The Threes, Hare, trans., III.310
WP: Chapters Extra to the Set of Fifty: Triads, 985

#107: Rāga Suttaṃ, III.445

Three disadvantageous states and the three methods to counteract them.

PTS: Passion, Hare, trans., III.310
WP: 107. Lust, 985

#108: Du-c-carita Suttaṃ, III.446

Three disadvantageous states and the three methods to counteract them.
A variation on the style of the previous, but with different states and counter-measures.

PTS: Doing Ill, Hare, trans., III.311
WP: 108. Misconduct, 985

#109: Vitakka Suttaṃ, III.446

Three disadvantageous states and the three methods to counteract them.
A variation on the style of the previous, but with different states and counter-measures.

PTS: Thinking, Hare, trans., III.311
WP: 109. Thoughts, 986

#110: Saññā Suttaṃ, III.446

Three disadvantageous states and the three methods to counteract them.
A variation on the style of the previous, but with different states and counter-measures.
Here Hare's choice to translate 'saññā' as thought breaks down in an obvious way when comparing this sutta with the previous. Read 'perception' where he has 'thoughts'.

PTS: Thoughts, Hare, trans., III.311
WP: 110. Perceptions, 986

#111: Dhātu Suttaṃ, III.447

Three disadvantageous states and the three methods to counteract them.
A variation on the style of the previous, but with different states and counter-measures.
Hare here translates 'dhātu' as 'principles' where the usual PTS and Bhk. Bodhi translation is 'elements' and I have used 'data' and 'characteristic'. It's worth a thought in any case. Try reading this with the translation of dhātu as 'fact.' And it is an interesting phenomena to note that where the translator has good intentions, the advice, no matter what the translation, is usually good.

PTS: Principles, Hare, trans., III.311
WP: 111. Elements, 986

#112: Assāda Suttaṃ, III.447

Three disadvantageous states and the three methods to counteract them.
A variation on the style of the previous, but with different states and counter-measures.

PTS: Complacence, Hare, trans., III.311
BD: Self-Indulgence, Olds, trans.
WP: 112. Gratification, 987

#113: Arati Suttaṃ, III.448

Three disadvantageous states and the three methods to counteract them.
A variation on the style of the previous, but with different states and counter-measures.

PTS: Discontent, Hare, trans., III.312
WP: 113. Discontent, 987

#114: Asantuṭṭhi Suttaṃ, III.448

Three disadvantageous states and the three methods to counteract them.

PTS: Being Satisfied, Hare, trans., III.312
WP: 114. Contentment, 987

#115: Dovacassatā Suttaṃ, III.448

Three disadvantageous states and the three methods to counteract them.
A variation on the style of the previous, but with different states and counter-measures.

PTS: Unruliness, Hare, trans., III.312
WP: 115. Difficult to Correct, 987

#116: Uddhacca Suttaṃ, III.449

Three disadvantageous states and the three methods to counteract them.
A variation on the style of the previous, but with different states and counter-measures.

PTS: Flurry, Hare, trans., III.312
WP: 116. Restlessness, 988

[Past this point there is no agreement between versions of the Pāḷi or the translations with regard to numbering and a reasonable way short of renumbering everything has not been found to avoid the fact that some numbers overlap. Some further detail below.]

XII. Sāmañña Vagga, aka Vaggāsaṇgahitā Suttantā, III.449

This is completely unabridged, both in the translation and in the Pāḷi. The first time these 500 +/- suttas will have been seen in their original form since this work was put into writing.

Contemplation (of the Body as Body)

PTS: The Recital, Hare, trans., III.313
WP: Asceticism, 988

#117-132: Kāyānupassī — Ajjhatta-bahiddha Dhammesu Dhammānupassī Suttaṃ, III.449 [the PTS text has this numbered as 117 and 118]

Without giving up six things it is not possible to master the four pastures of the masters of mind.
This is not worded as 'the settings-up of mindfulness', but it is the four variations of each of the four: body, sense-experience, heart, and Dhamma.

There is complete lack of agreement with regard to numbering of the suttas within and between the versions of the Pāḷi text and within and between the versions of the translations. The PTS Pāḷi has this numbered as 117 and 118; the PTS translation has it as 117 and 118-130 and omits three suttas. The BJT has the complete set of suttas (it has a completely different way of numbering suttas which I have not used anywhere). Bhk. Bodhi has this as two suttas 117 and 118 but omits the same 3 suttas as are omitted in the PTS text, and the Pāḷi he follows has the same numbering and omission. The omissions must be incorrect although the Pāḷi in the two cases is unclear; without the omitted suttas the usual and expected symmetry is missing. All this has resulted in the necessity of having duplicate numbers for some suttas. There should be no confusion when linking to suttas as there is no duplication in file names.
Essentially, the difference in the arrangement I have made here is that the suttas are grouped for ease of reading: they should all be read together and so are all included in one file. They are really one sutta and should have one number. It is highly unlikely that they were originally delivered as separate suttas. To get to the traditional number of 84,000 suttas however, they need to be numbered separately and include all the suttas.

Hare has translated 'Dhamma' here as 'thoughts,' which makes this, along with 'saññā' and 'vitakka' the third term he has translated as 'thought'. 'Dhammas' in the Satipaṭṭhana suttas were originally thought to be 'objects of the mind,' (Walshe, Horner, Ñāṇamoli/Bodhi) and translated 'ideas' (Rhys Davids) 'mental qualities' (Bhk. Thanissaro) (creating its own confusion with the previous category of 'citta' translated 'mind' rather than 'heart' and meaning 'states of mind' or 'states of the heart'); where it should be thought of as 'The Dhamma', meaning the essential teachings.

PTS: Contemplation (of Body — of Thoughts as Thoughts Both in Relation to Self and Outside), Hare, trans., III.313 [The PTS has this numbered as 117 and 118-130 and has abridged the latter group and has either omitted to count, or intends not to include (it is not clear from the abridgment) (following the PTS text, but not the BJT text) the first case of Vedana, Citta, and Dhamma.]
WP: 117. Contemplating the Body, 988
WP: 118. Contemplating the Body Internally, 988

#119: Tapussa Suttaṃ, III.450

WP: 119. Tapussa, 989

#120: Bhallikādi Visati Suttāni, III.451

A declaration by the Buddha that twenty-one different laymen had achieved the deathless (attained Arahantship ?). Since some of these were also in other places declared non-returners, the assumption is that they attained Arahantship at or shortly after death.

WP: 120-139. Bhallika, Etc.v

PTS 131-151: He sees the deathless, III.313
BD: #131-151 Lay Arahants Olds trans.
anIII.XII.131.mp3

BD: #132-151 Lay Arahants Olds trans.
[132] [133] [134] [135] [136] [137] [138] [139] [140] [141] [142] [143] [144] [145] [146] [147] [148] [149] [150] [151]
PTS: 132-151, III.314 [132] [133] [134] [135] [136] [137] [138] [139] [140] [141] [142] [143] [144] [145] [146] [147] [148] [149] [150] [151]

#152-154: Chakkanipāte Rāgādipeyyāla Sūttāni, III.451 [PTS Pāḷi Text has these numbered 121-123]

The first set in the concluding wheel of the Book of the Sixes: for the understanding of passion three sets of six things must be accomplished.

PTS 152-154: (For Full Understanding) of Passion, III.452

WP: Lust and So Forth Repetition Series, 990

WP: 140, 141, 142, 143-169, 170-649. 990-991.

#155-181: Chakkanipāte Rāgādipeyyāla Sūttāni, III.451 [PTS Pāḷi Text has these included in 124]

The continuation of the first set in the concluding wheel of the Book of the Sixes. This group is based on the first group and changes only the heading: from understanding, it goes to comprehension, exhaustion, abandoning, destruction, decay, freedom from, ending, quittance, and renunciation.

For the Comprehension of Passion Series.

PTS 155-181: (For Full Understanding) of Passion, III.315

#182-661: Chakkanipāte Rāgādipeyyāla Sūttāni, III.451 [PTS Pāḷi Text has these included in 124]

For the Comprehension of Passion Series.

PTS 182-661: Of Other Conditions, III.315