Index to the Suttas of the Saɱyutta Nikāya
PTS: Saɱyutta Nikāya Volume 5, Mahā-Vagga ed. by M. Léon Feer, London: Pali Text Society 1898. The html formatted Pali Text Society edition of the Pali text.
BJT: Saɱyutta Nikāya Volume 5, Mahā-Vagga The Sri Lanka Buddha Jayanti Tripitaka Series Pali text.
The Pali text for individual suttas listed below is adapted from the Sri Lanka Buddha Jayanti Tripitaka Series [BJT], not from the PTS version. Each translation is linked to it's Pali version and to the PTS, Olds and where available to the ATI Bhk. Thanissaro translation, and each of these is in turn linked back to each of the others. Many, but not all have been checked against the Pali Text Society edition, and many have been reformatted to include the original Pali (and/or organizational) phrase and sentence breaks.
PTS: The Great Chapter, translated by F.L. Woodward,
WP: The Great Book, translated by Bhikkhu Bodhi
ATI: The translations of Bhikkhu Thanissaro and others originally located on Access to Insight,
BD: The translations of M. Olds.
XII. Sacca Saɱyutta, V.414
PTS: The Kindred Sayings about The Truths, V.352
WP: Connected Discourses on the Truths, II.1838
I. Samādhi Vagga V.414
The Buddha urges the bhikkhus to develop serenity because the serene individual knows things as they really are and this is essential for seeing the Four Truths.
The Buddha urges the bhikkhus to devote themselves to solitude because in solitude the individual knows things as they really are and this is essential for seeing the Four Truths.
Paṭisallīṇa: Retirement to one's own room.
The Buddha states that whoever in the past, future or present leaves the household life for the homeless life, if done in the consummate way, does so with the idea of seeing as they are, and attaining deeper comprehension of the Four Truths.
Important in the phrasing of this statement is, of course, that this is the case when home-leaving is done with the highest intentions. Given that, what is being said is that this is the real goal of all well-intentioned seekers.
The Buddha states that whoever in the past, future or present leaves the household life for the homeless life and finds understanding of things as they are, comes upon that understanding by way of deep comprehension of the Four Truths.
The Buddha states that whatever seekers and brahmins there are, past, future, or present, who wake up to things the way they are, do so by way of deep comprehension of the Four Truths.
The Buddha states that whatever seekers and brahmins there are, past, future, or present, who declare that they have been or will be awakened to things the way they are, do so by declaring that they have done so by way of deep comprehension of the Four Truths.
Another way of saying this is that in whatever words an awakened one uses to state that he is an awakened one and whatever words he uses to state that such and such was his method of doing so it amounts to saying that he has awakened to the Four Truths and has done so by deep comprehension of the Four Truths. The corrolary of this is that it is very important to figure out the equivalance of the various ways understanding Arahantship is described and the equivalance of the various methods described for reaching Arahantship. Exercise: See if you can see the equivalance of the Four Truths and the Paticca Samuppada. (See: The Pali Line: The 10th Question: Samma Vijja)
The bhikkhus are urged to abandon thoughts of lust, deviance and harm and to train the mind to think 'this is pain', 'this is the source of pain', 'this is way to end pain,' 'this is the way to go about bringing an end to pain.'
The bhikkhus are urged to abandon speculations concerning the world and the hereafter and to focus in stead on heart-felt comprehension of the thoughts: 'this is pain', 'this is the source of pain', 'this is way to end pain,' 'this is the way to go about bringing an end to pain.'
Cintā 'Heart-talk'. This is the form of thinking wherein one uses one's 'feeling' about what one is thinking about to push forward that thinking to the point of satisfaction. As long as one has the thought: 'This doesn't feel right,' one continues to reason out the issue. So it is not pure reason nor simple reflection nor just construction of ideas in words. As the Buddha points out, this is not in all cases a very reliable form of thinking. It works well in the case of the Four Truths because of the broadly edifying nature of the Four Truths relative to liberation.
Note that 'Tathāgata' here means anyone who has got the goal.
The bhikkhus are urged to abandon acrimonious debate and in stead to train themselves to think about and speak with one another about the topics: 'this is pain', 'this is the source of pain', 'this is way to end pain,' 'this is the way to go about bringing an end to pain.'
The bhikkhus are urged to abandon various sorts of low talk and in stead to train themselves to speak with one another about the topics: 'this is pain', 'this is the source of pain', 'this is way to end pain,' 'this is the way to go about bringing an end to pain.'
Tiracchāna-Kathā. Tiracchāna: Athwort, slant-wize, horizontal primarily in reference to the mode of locomotion of animals. In reference to 'kathā' 'speech' meaning of a lower order, not aimed at the highest, worldly. Note that for the Buddhist at least this includes speculative thought about existence and non-existence. Consequently the discussion of whether or not the self exists now or after death and in what form, etc. (the discussion of self vs. no self) is Tiracchāna-Kathā, while the discussion of non-self ('this' is not my self, not mine, is just pain) is not.
II. Dhamma-Cakkapavattana Vaggo, V.420
The first sutta delivered by the Buddha after his awakening.
BD: A Roll'n a-tha Dhamma Wheel, Olds translation
Misc: The Formula of the Revolution of the Wheel of Experience, Bhante Punnaji, trans.
BS: Rhys Davids, Buddhist Suttas, Foundation of the Kingdom of Righteousness
PTS: Spoken by the Tathāgata a, V.356
WP: Setting in Motion the Wheel of the Dhamma, II.1843
ATI: Setting the Wheel of Dhamma in Motion Nanamoli Thera, trans
ATI: Piyadassi Thera, trans
ATI: Thanissaro Bhikkhu, trans
French: La Roue de la Loi, Christian Prud'homme
German: Vom Vollendeten Gesprochenes, unknown, trans from Palikanon.com
Russian: , Alekseyevich Ivakhnenko, trans. [link]
Spanish: El Discurso de la Puesta En Movimiento de la Rueda de la Doctrina, Texto traducido del pali por Bhikkhu Nandisena
A Para Fijar Rodar la Rueda de Dhamma, spanish translation of mo version
Swedish: Lärans Hjul sätts i rörelse, Svensk översättning Kerstin Jönhagen
All Things Pali Group: Discourse on the Setting in Motion of the Wheel of the Dhamma John Kelly, trans.
Tok-Pisin: Sutta Long Stat Long Tanim Wil Bilong Tok Tru
The second sutta delivered by the Buddha after his awakening.
This probably belongs to the first sutta as it is a description of how awakening is to be arrived at using the Four Truths. It is certainly an essential part of understanding how the first sutta could have been so powerfully effective in converting the original five bhikkhus.
The Buddha gives a detailed definition of each of the Four Truths.
A very important sutta! The details, the meaning to be understood by the brief headings 'This is Pain' etc. are not frequently found in the suttas. This is not the most detailed to be found but is a good start. For a more detailed set of definitions see the fourth section of the Satipatthana Suttanta of the Digha Nikaya. Remember, however, that pushed to it's widest extent the Four Truths encompasses the whole of the Dhamma.
Note that the definition of the first truth as being the the five stockpiles of fuel (upādānakkhandha) is the equivalant of saying 'everything that constitutes existence is pain'.
The Buddha gives a detailed definition of each of the Four Truths.
The difference between this sutta and the previous one is that here the definition of Pain is the six personal or internal realms or spheres. Woodward: 'personal spheres of sense"; Bhk. Bodhi: Internal Sense Bases. That this was explicitly called 'the internal' spheres (or bases or realms) seems to call for a similar sutta using the external spheres, but that is missing. In any case the simple statement that Pain is to be understood as the six internal spheres should not be read as excluding the six external spheres. The very point of the sutta is to show the equivalence of the senses to the (upādānakkhandha); that is, everything in existence. (See on this the first several suttas of The Salayatana Samyutta, where both are called 'Pain.' The fact is that 'the world, the origin of the world, the end of the world, is to be found in this fathom-long body' (and other such statements) indicates that that which is experienced as existence is essentially all internal. Another possibility is that the 'āyatana of the eye' etc. was understood to mean both the eye and visual object, etc. When the components (eye:visual object) are used separately in SN 35 they are not accompanied by the term 'āyatana.' A third possibility is that the term 'ajjhattikāni' 'internal' was inserted later in error.
The Buddha urges the bhikkhus to bear in mind the Four Aristocratic Truths.
Dhāra: 'holding' > 'retaining > our 'bear in mind,'
Sati: 'mind' > 'memory,' 'recollection' 'remembrance',
Asati: 'out of mind' > 'to forget',
Vimaɱsa: 'Re-member' > to call to mind, construct in memory,
Vitakka: re-talk > think in words;
Vicara: 're-wander': to reminisce or ponder,
Citta: "center' > 'heart' > 'mind', the place of origin of thought and so also 'thought'
Cetanā, thought or thinking arising from the heart
Cintā: 'heart-talk', thinking governed (driven) by the emotions
Mana & Mano 'mind' mind as a sense organ controlling the objective functions giving rise to consciousness: the personal (identified with) objective mind,
Sannā: once-knowing, perception. The first point of consciousness of or identification of named forms.
Viñnāṇa re-knowing-knowing-knowing. Conscious awareness, consciousness of consciousness, self-awareness.
The Buddha urges the bhikkhus to bear in mind the Four Aristocratic Truths.
A variation on the previous wherein the Buddha states that it would be impossible to reject these four truths and come up with another set of four truths and claim that they were spoken by the Buddha. These sorts of claims made by the Buddha are not infrequent and must be understood at a higher level. It is not that he is saying that some fool cannot come along and say this. What is being said is that an earnest, honest seeker, examining these four truths would need to see the truth of them before he could in good faith reject them and seeing the truth of them would not reject them let alone come up with a better way of expressing the truths therein, let alone claim that the Buddha did not say them. These truths provide the solution to the problem of Pain in existence in the most fundamental, general, rock bottom way such that there is no more fundamental, general, or rock bottom way to state them. ... which is why very careful attention should be paid by translators to the translation of the term 'dukkha'. 'Stress' and 'Anguish' for example, are not all-encompassing of terms of pain and suffering. The term needs to encompass all those features that define 'dukkha' in the various places it is defined (for example, SN 5.55.13 and 14, above, and the Satipatthana Sutta.) There are really only two words in English of such scope: the literal 'shit' (do-do uk ukky k-kha), and 'pain'. And the clincher, for 'pain' is the fact that in the definition found throught the suttas of dukkha as: aging and death, grief and lamentation, pain and misery, and despair, ('pain and misery' being the contrast between physical pain and mental pain,) the word which I have translated as 'pain,' that 'physical pain,' is 'dukkha'. Dukkha needs to stand for physical pain and mental pain in the same way as does 'pain' in English.
There is another aspect to this. Middle-class American businesmen suffer 'stress'; upperclass English women suffer 'anguish'. Other strata of society will reject out of hand that they suffer either stress or anguish. Virtually nobody in their right mind will reject the fact that they suffer pain. The compassionate term therefore, considering mankind in general, is the term accepted most universally: pain. If the translator feels the need to take in higher orders of existence, such as the gods, he will consider the term 'shit' to be more universally understood. 'Pain' is really an abstract term; there is no concrete thing to point to to explain it that will imply both mental and physical pain. I yield for the most part in my translations to the sensibilities of the modern reader of English and use 'pain' for my translation of 'dukkha', but the literal meaning should be kept in mind when you come across the devas or face rebirth. Of course the even simpler way to handle this is to leave the term untranslated and add it to the English vocabulary. "Dukkha happens."
Questioned about the meaning of the term 'avijja', 'blindness', the Buddha explains that it is blindness to the truth of the four truths.
Avijjā is translated as 'ignorance' by Woodward and Bhk. Bodhi and almost all the other translators, but, unless you hear in this term 'Ignore -ance' understanding it to mean not that one is ignorant of a thing but that one is ignoring (refusing to acknowledge) one's knowledge of it, 'ignorance' is not the idea here. The idea here is precisely ignoring: 'not seeing' having penetrating knowledge and vision of, ('vijja' = 'vision'); understanding, seeing it as it really is, and not heeding one's vision.
If this were not the case anyone having once heard the four truths could be said to be without ignorance.
Make the connection: This is the first factor in the Paticca Samuppada, the one ultimately dependent upon which is 'own-making' or constructing one's own personal world. So when that formula is encountered, it should be understood to be saying: "It is because of blindness to the four truths that one constructs one's own world."
The stream-enterer has knowledge and vision of the four truths and is therefore not ignorant, but for some time he may still go on constructing his own world. He does so out of blindness to, the ignoring of, the truth that whatsoever he constructs ends in pain.
Questioned about the meaning of the term 'vijja', 'vision', the Buddha explains that it is vision of the truth of the four truths.
The seeing before your very eyes, at any instance of impulse to create for one's self the certain knowledge that it will end in pain.
Bhk. Bodhi's 'True knowledge' is a gloss and apparently an attempt to overcome the defects of translating 'avijja' as 'ignorance.'
The Buddha tells the bhikkhus that each of the four truths is capable of unlimited ways of being exprssed. See also the Discussion of this sutta.
The Buddha states categorically that the Four Truths are true, unalterable.
III. Kotigāma Vagga, V.431
The Buddha tells the bhikkhus that it is because of not having knowledge of, not penetrating the four truths that beings have been wandering round this round-and-round so very very long.
The Buddha warns the bhikkhus that those shaman and brahmin who do not understand the four truths have not found the way to Arahantship.
The Buddha tells the bhikkhus that it is because of understanding the four truths that he is called The Arahant, The Consummately Self-Awakened One.
The Buddha tells the bhikkhus that whoever has in the past, or will in the future or is now an Arahant all became such as a consequence of understanding the Four Aristocratic Truths.
The Buddha tells the bhikkhus that it is one who knows and sees the Four Aristocratic Truths that is able to destroy the corrupting influences, not one who does not know and see.
The Buddha tells the bhikkhus that they should teach The Four Aristocratic Truths to their friends, kith and kin, for whom they feel kindness of heart, who have a mind to listen to them.
The Buddha aserts that the Four Aristocratic Truths are called that because they are true.
The Buddha explains that among the gods, the World, including Mara and Brahma, with shamen and brahmins being born among gods and men, one who gets the getting (the 'Tathāgata', 'the such-as-such-is-getter') is considered the Aristocrat and that is why the Four Aristocratic Truths are called 'Aristocratic Truths'.
To become an Arahant there is one thing to be comprehended, one thing to be let go, one thing to be seen as true, and one thing to be made to become.
Gavampati states to a group of elder bhikkhus that he has heard face-to-face with the Buddha that he who sees any one of the Four Truths also sees all of them. See also the Discussion.
IV. Siɱsapāvana Vagga V.437
The Buddha compares what he has seen to what he has taught to a handfull of leaves in comparison to the leaves in the surrounding grove.
The lesson is to learn to distinguish in one's speech between what is beneficial in the attainment of the goal and what is not.
The Buddha gives the bhikkhus a simile for the impossibility of attaining the end of pain without mastering the Four Aristocratic Truths.
In the same way that a stick, when it falls, falls sometimes on it's tip end, sometimes on it's butt end, sometimes flat, in the same way beings obstructed by blindness, yoked to rebirth by desire, fall from here and land there, fall from there and land here.
The Buddha states that the urgency with which one would deal with one's wrap or turban being on fire is insignificant compared with the urgency with which one should deal with comprhension of the Four Truths for the ending of Pain.
The Buddha aserts that even if a man were to be pierced with 300 spears every day for a hundred years, it would be worth it to endure it, to even consider it a pleasure, were it to happen that at the end of that hundred years one were to awaken to the Four Aristocratic Truths.
Because there is no seen beginning to this business of living. In other words, compared to what has gone before, 100 years of such torture is but a finger-snap, the release from it a pleasure beyond calculation.
Sattisata. 'spears-a-hundred', but more aptly: 'spears-a-plenty', 'spears pleny'nuf' since it is one-hundred spear-cuts 3 times a day for a hundred years. Sata is understood in the sense of 'plenty' as well as '100'.
The Buddha provides a simile for the vast scope of the degeneration that has come about in living beings in just the sea in this world.
In the same way as the dawn is the first sign of the sunrise, so the first sign of comprehension of the Four Aristocratic Truths is Consummate View.
Since Consummate View, 'sammā ditthi' is defined as the Four Aristocratic Truths, it must serve as both the starting point in the adoption of the Magga and a description of the 'view' at it's conclusion. The best way to understand this so as to avoid the idea that it must be taken on faith is to understand it as a working hypothesis. In fact, 'ditthi' is 'seeing,' but seeing intellectually, seeing a thing as it really is is 'dittha'.
The Buddha compares the arising of a Buddha and the teaching of the Four Truths to the way the sun dispells darkness.
The Buddha describes how one who understands the Four Aristocratic Truths does not rely on outward appearances for determining whether some person is one who knows and sees.
Be not mislead by 'the guru smile' and 'the guru radiance'. This appearance of great happiness is based on the love of fame and fortune. Watch, in stead for signs of lust, anger and blindness; knowledge of pain, it's source, the way it is brought to an end, and the walk to walk to bring about it's end. A teacher can project great power while having faulty understanding from a motive of anger at the world and seeing the Dhamma as a weapon against it.
Vādin. 'Professor'. In the old tradition of one who wanders around seeking truth by way of debating anyone who claimed to possess such. This is a lost art in most places in the world today [Saturday, November 07, 2015 8:08 AM] and that is a shame. This sort of debate used to exist even in this country. It was known as 'wrestling with the devil'. Among orthodox Jews such debate existed until very recently and may still exist. The debates often reached white heat and sometimes came to blows, but always ended with the understanding that the effort at bottom was to find the truth. The debate was separate from fellow-feeling. We are much at a disadvantage for the loss of this art. In our so-called 'forums' there is such fear of upsetting people's feelings (and thereby losing viewers and fame) that anything approaching true debate is cut off at the knees. What needs to be understood is that as long as debate is conducted according to rules that will always lead to higher understanding, upset feelings are the consequence of hanging on to wrong ideas. Nothing personal. Let them go and be happy.
The Buddha compares the efforts of a professor to upset the balance of one who understands the Four Aristocratic Truths to the impotence of the wind to shake a fourty-eight-foot piller sunk twenty-four feet into the ground.
V. Papāta Vagga, V.446
This sutta deals with the thoughts one should and should not dwell on. It should be read when the issue of what the Buddha did not discuss comes up (see Discussion of DN 29)), because here by the juxtaposition of the issues not to be considered with those which should be thought about it is clear that this is not a matter of keeping things a mystery but of what is and what is not a matter pertaining to the goal.
In this sutta a bhikkhu comes across a frightening precipice and asks the Buddha if he has ever seen the like. The Buddha tells him that the precipice of old age and death, grief and lamentation, pain and misery and despair that results from own-making the own-made is a more frightening precipice than that.
In this sutta the Buddha Describes the Great Burning Hell and a bhikkhu asks him if there is any worse burning. The Buddha tells him that the burning of old age and death, grief and lamentation, pain and misery and despair that results from own-making the own-made is a worse burning than that.
The Buddha compares the claim of a person who claims to be able to bring pain to an end without the Four Aristocratic Truths to a person who claimed to be able to build a house with a peaked roof from the peak down.
Ananda reports an astounding archery trick, but the Buddha tells him of a trick which is much more difficult.
Chiggaḷa. [O.E.: cipplan, to cut, E. chip] a slit, something with a hole chipped out; PED: Keyhole.
The horse-hair is split lengthwise one hundred times ... anyone could pierce a hair only split seven times! For more archery tricks see Jātaka 522.
The Buddha conjures an image of the impenetrable darkness of the space between the worlds and then tells the bhikkhus that darker than this is the blindness of one who does not see the Four Aristocratic Truths.
Woodward has this darkness as 'the darkness of interstellar space; Bhk. Bodhi calles them 'world interstices'. What is being referred to here is not the darkness of outer space (neither between planatary and steller bodies nor beteeen galaxies which are all within a single 'world system', but the darkness between world systems.
The well-known sutta wherein the Buddha describes the difficulty of attaining birth as man for one who has slipped into lower births as being as infrequent as a blind sea turtle poking it's head up through a one-holed yoke that has been cast upon the ocean. Visualize the blind sea-turtle and the yoke with one hole. Allow your mind to free-associate. See the symbolism.
A version of the well-known sutta wherein the Buddha describes the difficulty of attaining birth as man for one who has slipped into lower births as being as infrequent as a blind sea turtle poking it's head up through a one-holed yoke that has been cast upon the ocean.
Streamwinner compared to what has gone before is like comparing seven bits of gravel to Mount Sineru.
The Buddha tells the bhikkhus that the amount of Pain that has been destroyed by a Streamwinner compared to what is left is like comparing seven bits of gravel to Mount Sineru.
VI. Abhisamaya Vagga, V.459
A simile for the great accomplishment of the Streamwinner: a bit of dirt on the fingernail compared to the whole earth.
PTS: Tip of the Nail, V.386
WP: The Fingernail, II.1874
A simile for the great accomplishment of the Streamwinner: a drop of water on the tip of a blade of grass compared to the water in a gigantic water tank.
PTS: The Tank, V.386
WP: The Pond, II.1874
A simile for the great accomplishment of the Streamwinner: two or three drops of water compared to the water at the confluence of India's five great rivers.
PTS: Confluence (a), V.387
WP: Water at the Confluence, II.1875
A simile for the great accomplishment of the Streamwinner: the drying up of the water at the confluence of India's five great rivers vs two or three drops that remain.
It is curious that the number of drops here and in the previous sutta is two or three versus seven. In all the suttas of this chapter the Pali is abridged indicating the text used in the first is to be used, but it may be possible that this was originally a simile for the clan-to-clan goer, or it may even indicate that the number seven so firmly associated with the stream-enterer is not to be held onto to rigidly.
PTS: Confluence (b), V.387
WP: Water at the Confluence 2, II.1875
A simile for the great accomplishment of the Streamwinner: seven small balls of clay compared to the whole earth.
PTS: The Earth (a), V.388
WP: The Earth, II.1876
A simile for the great accomplishment of the Streamwinner: the wearing away of the whole earth versus seven balls of clay that remain.
PTS: The Earth (b), V.388
WP: The Earth 2, II.1876
A simile for the great accomplishment of the Streamwinner: Two or three drops of water compared to the water in the ocean.
PTS: The Ocean (a), V.389
WP: The Ocean, II.1876
A simile for the great accomplishment of the Streamwinner: The drying up of the ocean versus two or three drops that remain.
PTS: The Ocean (b), V.389
WP: The Ocean 2, II.1877
A simile for the great accomplishment of the Streamwinner: seven balls of clay as large as mustard seeds compared to the Himalaya.
PTS: Simile of the Mountain (a), V.389
WP: The Mountain, II.1877
A simile for the great accomplishment of the Streamwinner: the wearing away of Himalaya compared to seven grains of gravel the size of mustard seeds that remain.
Compare the previous two suttas with the last two of the previous chapter [SN 5.56.49, SN 5.56.50] and then compare them with the suttas at SN 2.13. Just to keep you on your toes! We also get a hint as to the relative sizes of Mt. Sineru, the Hemalayas, and the Earth.
PTS: Simile of the Mountain (b), V.389
WP: The Mountain 2, II.1877
Covering suttas 61-70. Ten suttas all with the same introductory simile illustrating a comparison between smaller and larger. born among men: born elsewhere; born in central India: born elsewhere; having wisdom: not having wisdom; abstaining from alcohol: not abstaining; born on land: born in water; reverant towards mother ... : not reverant towards mother ... father ... shamen ... brahmins ... elders.
PTS: Other Than, V.390
WP: Elsewhere, II.1878
PTS: Outlying, V.391
WP: Outlying Countries, II.1879
PTS: Insight, V.391
WP: Wisdom, II.1879
PTS: Intoxicating Liquor, V.391
WP: Wines and Liquors, II.1879
PTS: Water-born, V.392
WP: Water-Born, II.1879
PTS: Reverent to Mothers, V.392
WP: Who Honour Mother, II.1879
PTS: Reverent to Fathers, V.392
WP: Who Honour Father, II.1880
PTS: Reverent to Recluses, V.392
WP: Who Honour Ascetics, II.1880
PTS: Reverent to Brahmins, V.392
WP: Who Honour Brahmins, II.1880
PTS: Respect to Elders, V.392
WP: Who Respect Elders, II.1880
VIII. Appakā-Virata Vagga, V.468
Covering suttas 71-80. Ten suttas all with the same introductory simile illustrating a comparison between smaller and larger. life-takers: abstainers from taking life; takers of what is not given; indulgence in sensual pleasures; false speakers; slanderers; harsh speakers; idle babblers; seed and vegetable life destroyers; those who eat after noon; those who wear perfumes and cosmetics.
PTS: Life, V.393
WP: Killing Living Beings, II.1880
PTS: Not Given, V.393
WP: Taking What Is Not Given, II.1880
PTS: Sensual Lust, V.393
WP: Sexual Misconduct, II.1881
PTS: Falsehood, V.393
WP: False Speech, II.1881
PTS: Slander, V.393
WP: Divisive Speech, II.1881
PTS: Harsh Speech, V.393
WP: Harsh Speech, II.1881
PTS: Idle Chatter, V.393
WP: Idle Chatter, II.1881
PTS: Seed, V.394
WP: Seed Life, II.1881
PTS: Unseasonable, V.394
WP: Improper Times, II.1881
PTS: Scents and Unguents, V.394
WP: Scents and Unguents, II.1882
IX. Āmakadhañña-Peyyālam V.470
Covering suttas 81-90. Ten suttas all with the same introductory simile illustrating a comparison between smaller and larger. those who view entertainments: those who abstain; those who accept gold and silver; uncooked rice; uncooked meat; women and girls; slaves; goats and sheep; fowles and swine; elephants.
PTS: Nautch, V.394
WP: Dancing and Singing, II.1882
PTS: Bed, V.394
WP: High Beds, II.1882
PTS: Silver, V.394
WP: Gold and Silver, II.1882
PTS: Uncooked Grain, V.395
WP: Raw Grain, II.1882
PTS: Uncooked Flesh, V.395
WP: Raw Meat, II.1882
PTS: Girls, V.395
WP: Girls, II.1883
PTS: Female and Male Slaves, V.395
WP: Slaves, II.1883
PTS: Goats and Sheep, V.395
WP: Goats and Sheep, II.1883
PTS: Fowls and Swine, V.395
WP: Fowl and Swine, II.1883
PTS: Elephants, V.395
WP: Elephants, II.1883
X. Bahutarā V.473
Covering suttas 91-101. Eleven suttas all with the same introductory simile illustrating a comparison between smaller and larger: more numerous those who accept land: those who abstain; refrain from buying and selling; refrain from running errands; refrain from using false measures; refrain from bribery; refrain from cutting, flogging, binding, highway robbery, plunder; violent deeds.
PTS: Fields, V.395
WP: Fields, II.1883
PTS: Buying and Selling, V.395
WP: Buying and Selling, II.1884
PTS: Errands, V.395
WP: Messages, II.1884
PTS: Giving False Measure, V.396
WP: False Weights, II.1884
PTS: Perverting Justice, V.396
WP: Bribery, II.1884
PTS: Cutting, V.396
WP: Mutilating, etc., II.1884
PTS: Flogging, V.396
PTS: Binding, V.396
PTS: Highway Robbery, V.396
PTS: Plundering, V.396
PTS: Violent Deeds, V.396
XI. Gatiyo V.474
Covering suttas 102-131. Eleven suttas all with the same introductory simile illustrating a comparison between smaller and larger: more numerous those who accept land: those who abstain; refrain from buying and selling; refrain from running errands; refrain from using false measures; refrain from bribery; refrain from cutting, flogging, binding, highway robbery, plunder; violent deeds.