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No c'assaṁ no ca me siyā||
na bhavassati na me bhavissati.|| ||

An' not "'were this", and not "'tis my",
were no "'will be", nor "mine 'will be".

# Third Year

Unit 1

[AN 10 153] To Be Remembered, Woodward translation
Anussarati Anu + sati. remembrance. Memorization. Recollection, but deliberate and again and again. Bringing again and again to mind so as to establish it clearly in memory. The Buddha defines ten things which should be memorized and ten things which should not be memorized.
[AN 10 154] To Be Realized, Woodward translation
From Saccika True. To be seen to be true. Realized in the sense of comprehended, not in the sense of made to be real. One does not make 'this' into 'dukkha', 'this' is 'dukkha' and the truth of that statement is to be known for ones self. The Buddha defines the Dhamma which is to be seen to be true and the dhamma which is not to be seen to be true.
[AN 10 Chapter XVI: Puggala-Vagga: Suttas 155-166]
Woodward translations:
155: Not To Be Followed,
156: Not To Be Associated With
157: Should Not Be Cultivated
158: Should Not Be Venerated
159: Is Not Praiseworthy
160: Is Not Respected
161: Is Not Shown Deference
162: Is Not Successful
163: Is Not Purified
164: Does Not Conquer Pride
165: Does Not Grow in Insight
166: Works Much Demerit
A single file. A dozen suttas that have not seen the light of day for 2000 years. They follow a similar pattern to the previous suttas contrasting opposites in relation to the steps of the low path and those of the high path.
[AN 10 167] The Ariyan Descent (c), Woodward translation
The Buddha explains the difference between the Brahmin ceremony of Descent into the Fire, with the Descent of the Aristocrats. Similar to but not identical with AN 10.119
[AN 10 169] Saṅgāravo (b), Woodward translation
The Buddha answers Brahmin Sangaravo's inquiry about what is the hither shore and what is the further shore. Similar to AN 10.117 with a different explanation. Suggested theory about this sort of sutta: (that is a sutta in which some individual asks a question and gets an answer and then at another point asks the same question and gets a different answer — or, as with the following sutta, where an explanation of some point is made in one way at one time and in another way at another time). It happens frequently. The hypothesis is that it was a sort of game played by Gotama, possibly also by the questioner. Could the listener figure out that the two different responses were equivalents (or would he think Gotama was inconsistent?); could Gotama remember his previous response; could he come up with a variation that was an equivalent to the previous answer; how was it equivalent. Whether this hypothesis is correct or not it makes a good exercise in ones comprehension to try to see the equivalence.
[AN 10 170] Hither and Further Shore (b), Woodward translation
The Buddha explains what is the hither shore and what is the further shore to the bhikkhus. Identical to the previous but addressed to the bhikkhus; similar to AN 10.118 with a different explanation.
[AN 10 171] Dhamma and Not-dhamma (d), Woodward translation
The Buddha defines what is Dhamma and the goal and what is not dhamma and not the goal. Similar to AN 10.113 but using the heart of the previous suttas as the explanation.
[AN 10 172] Dhamma and Not-dhamma (e), Woodward translation
The Buddha states that both what is and what is not good form and the goal should be understood and then retires to his cell. The bhikkhus ask Mahā Kaccana to elaborate. Mahā Kaccana enumerates ten general areas to be considered good form and which are the goal and ten which are not good form and which are not the goal. Similar to AN 10.115 but using the heart of the previous suttas as the explanation. If you can get passed the doubt injected by the theory that these repetitions were invented by the early editors and 'could never have been uttered by Gotama', and can get over the bored reaction to them, you can see here a great game going on. How does Mahā Kaccana know that this time this set of explanations is to be used rather than the previous set? The Arahant is sitting around waiting for his time to be up, he has no interest in worldly activities to fill the time remaining, he is 'living in the Dhamma'. These games serve to teach others, preserve the Dhamma, and provide a pleasant, even challenging pastime.
[AN 10 173] Dhamma and Not-dhamma (f), Woodward translation
The Buddha states that both what is and what is not good form and the goal should be understood and then explains this brief teaching in detail.
[AN 10 174] Due to Lust, Malice and Delusion, Woodward translation
The Buddha explains that it is a consequence of acting upon lust, hatred and stupidity that there is killing, theft, sexual misconduct with other people's mates, children, or wards, lies, spite, bitter speech, idle babble, coveting ones neighbors goods, working harm and wrong view.
[AN 10 175] All-round Approach, Woodward translation
The Buddha explains how access to the higher path is approached by abstaining from walking the lower path. A method accessible to everyone.
[AN 10 176] Cunda the Silversmith, Woodward translation
Gotama presents Cunda with a contrast between the purification practices he previously followed and those of the Aristocrats and Cunda is converted.
[AN 10 177] Jāṇussoṇi, Woodward translation
Brāhmin Jāṇussoṇi asks about the efficacy of offerings to the dead. He is given the criteria based on which such offerings are beneficial to the departed and also to the donor. The explanation is that such gifts are of benefit only to those reborn in the realm of petas (the so-called 'hungry ghosts'). Asked again who would benefit if no relative were reborn there Gotama replies that it is impossible that no relative would be reborn there, but that in any case there is benefit to the giver and he enumerates a number of cases. There are many people in the world, maybe not so many in the U.S., that are very concerned about making their departed relatives happy. For them this should be a very interesting sutta.
[AN 10 Chapter XVIII: Sadhu-Vagga: Suttas 178-188]
Right and Wrong, Woodward translation
#Ariyan and unariyan, Woodward translation
#Good and Bad, Woodward translation
#Aim and Not-aim, Woodward translation
#Dhamma and Not-dhamma, Woodward translation
#With Cankers and Without, Woodward translation
#Blameworthy and Blameless, Woodward translation
#Remorse and Not-remorse, Woodward translation
#Given to Heaping Up and Diminishing, Woodward translation
#Yielding pain and Pleasure, Woodward translation
#Pain and Pleasure, Woodward translation
Ten pairs of opposites defined as composed of two sets of qualities, one negative and one positive.
[AN 10 XIX: Ariya-agga-Vagga Suttas: 189-198]
#Ariyan and Unariyan, Woodward translation
#Bright Way and Dark Way, Woodward translation
#True Dhamma and False Dhamma, Woodward translation
#Very-man Dhamma and Its Opposite, Woodward translation
#To Be Brought About, Woodward translation
#To Be Followed, Woodward translation
#To Be Made to Grow, Woodward translation
#To Be Made Much Of, Woodward translation
#To Be Remembered, Woodward translation
#To Be Realized, Woodward translation
Ten attributes defining the low road and ten defining the high road. A very interesting thing arises here in that in this chapter the set of attributes is being called the 'ariya magga.' While this is not the 'ariya atthangika magga' as we know it, it is however the way that the 'ariya atthangika magga' is often analyzed, that is, into the categories body, speech and mind.
[AN 10 199] Not to be followed, etc, (Consisting of twelve parts) Woodward translation
The Buddha contrasts twelve pairs of persons in accordance to whether they are following the low path or the high path. This sutta is counted as twelve suttas in Be and Ce which is followed by Bhk. Bodhi; the BJT (apparently a version of Ce expanded and edited to closely follow the PTS) has this as one sutta with twelve divisions; the PTS Pāḷi (Ee) numbers this as one sutta to be expanded as here. It is possible this represents an early form of abridgment. It is also possible, if the sutta began with the full list of what was to be taught (e.g., the Ariyan and unariyan, the bright way and the dark way, true Dhamma and false dhamma ...) that it was, and by implication the other suttas of this sort were, originally single suttas.
[AN 10 200] Purgatory and Heaven (a) Woodward translation
Ten things resulting in one being reborn in Hell, ten resulting in one being reborn in a pleasant or heavenly birth. 'Purgatory' is Woodward's suggested translation for Niraye, Hell, in accordance with a precise understanding of the Judeo-Christian concept where 'Hell' proper is eternal and Purgatory temporary. Since Niraye is a temporary condition, was the thinking, this could not qualify it to be called Hell. The Buddhist position, is that there is no state of existence which is eternal. The common understanding of the idea of Hell today will do for life in Niraye, which can last to the end of a world cycle.
[AN 10 202]
Womenfolk Woodward translation
Identical with the previous but concerning women.
[AN 10 203] Woman Lay-follower Woodward translation
Identical with the previous but concerning women lay-followers.
[AN 10 204] Diffident and Confident Woodward translation
Ten negative attributes of a woman lay-follower that lead to her living at home without confidence, ten positive attributes which lead to her living at home with confidence.

Beings are responsible for their deeds,
heirs to their deeds,
they are the womb of their deeds,
kinsmen of their deeds,
to them their deeds come home again.

Whatsoever deed they do,
be it lovely or ugly,
of that thing they are the heirs.

In this connection
a certain one takes life,
takes what is not given,
in sexual desires
is a wrong-doer,
a liar,
a slanderer,
is of harsh speech,
is given to idle babble,
is covetous,
is malevolent of heart,
has wrong view.

He goes crookedly in body,
crookedly in speech,
crookedly in mind.

His action with body is crooked,
so is that with speech and mind;
crooked is his bourn
and crooked his rising up again in birth.

Moreover for one whose bourn is crooked,
whose rebirth is crooked,
for him there is one of two bourns,
either downright woe in purgatory
or to be born in the womb of an animal,
one that creeps crookedly along.

And of what sort is that birth in the womb of an animal,
one that creeps crookedly along?

A snake,
a scorpion,
a centipede,
a mongoose,
a cat,
a mouse,
an owl
or whatsoever other animal
goes stealthily on seeing human beings.
— AN 10.205 - Woodward

Something that might be of interest to those researching the development of the Dhamma is the use in the past few dozen suttas of the term 'sammā diṭṭhi' (consummate view, high view, 'right' view) as defined in a way that is not the equivalent of the four truths (as 'sammā diṭṭhi' is defined, for example, in DN 22).
It is the converse of this definition of the term which is implied most frequently when speaking of those of low view (miccha diṭṭhi (as above)). Use of this definition when speaking of non-believers is essential for the sake of reason in that prior to Gotama the four truths were unknown and had the criteria for higher births been knowing that, there would be no higher births outside the Buddha's Dhamma or in periods between Buddhas where the Dhamma is all but non-existent, something we are led to believe is not the case.
There is a problem here when it comes to understanding the first sutta (as we have it) where sammā diṭṭhi is not defined. The four truths are given, but it is not stated that this is to be the definition of sammā diṭṭhi. If the definition of sammā diṭṭhi was originally as we have it in these suttas it would be this definition that would be heard by the first five disciples, and that would imply that the Magga was to be understood as separate from the four truths. It could have then been added into the Magga in the form of sammā ñāṇa, the ninth dimension, when the Magga is given with ten dimensions where it is known as the Asekha Pada, the path of the non-seeker or simply the Ariya Magga, no eightfold. There what we usually find for its definition is the paṭicca samuppāda and that is the equivalent of the Four Truths. This would go a long way to explain what was seen as the need for a change of terms in the Pāḷi for the ninth dimension as discussed in The Pāḷi Line. That is, if the original ten part path began with sammā diṭṭhi as defined here, then sammā ñāṇa as 'knowledge' or 'book knowledge' would make sense where when sammā diṭṭhi is defined as the four truths, the redundancy does not go well. This would mess up any theory as to the precision of the language of Gotama's awakening, but it would not be unreasonable to think of as an evolution in the formulation of the Dhamma. Alternatively what we would need to assume is that the definition of sammā diṭṭhi as the Four Truths was an error in memory or is an editorial construction. There is nothing in either of these two hypotheses which amounts to a contradiction in doctrine. A sacred cow might have to be slaughtered, but that would be a bloodless sacrifice.

[AN 10 205] Dhamma-teaching on Crookedness, Woodward translation
A famous and elegant sutta on kamma. Kamma of mind, speech and body of ten low sorts leads to rebirth in hell or as an animal of stealth and timidity; kamma of ten high sorts leads to rebirth in the heavens or in a prominent human family.
[AN 10 209] After Death (a), Woodward translation
A Brahmin asks about the reasons some people are reborn in low states and others in high states. Ten reasons for each case are given.
[AN 10 210] Ten Qualities, Woodward translation
Ten things which lead to rebirth in lower states, ten which lead to rebirth in higher states. This sutta begins a new Chapter and series using the same ten items as in the previous chapter but to be developed in a completely different way. This is likely how the previous chapter (Sutta 200) should have begun, that is, in brief.
[AN 10 211] Twenty Qualities, Woodward translation
Twenty things which lead to rebirth in lower states, twenty which lead to rebirth in higher states.
[AN 10 212] Thirty Qualities, Woodward translation
Thirty things which lead to rebirth in lower states, thirty which lead to rebirth in higher states.
[AN 10 213] Fourty Qualities, Woodward translation
forty things which lead to rebirth in lower states, forty which lead to rebirth in higher states.
[AN 10 214] Uprooted, Woodward translation
Ten, twenty, thirty, forty things which amount to carrying around a lifeless, uprooted self, ten, twenty, thirty, forty which amount to carrying around a self that is not lifeless or uprooted.
[AN 10 215] After Death (b), Woodward translation
Ten, twenty, thirty, forty things which possessing a certain one here when body breaks up, beyond death rises up again in the Waste, the Ill-bourn, the Downfall, in Purgatory, ten, twenty, thirty, forty which possessing a certain one here when body breaks up, beyond death rises up again in the Happy Bourn, the heaven-world. A chilly one where a person characterized by these qualities will feel as though he were being specifically addressed by Gotama.
[AN 10 216] Fool and Wise, Woodward translation
Ten, twenty, thirty, forty things which possessing one is understood to be a fool, ten, twenty, thirty, forty which possessing one is understood to be a wiseman.
[AN 10 217] Rāgādipeyyālaṁ 1 and 2, The Pāḷi
Lust (a), Woodward translation
This should have been two suttas. Two sets of ten things which should be developed in order to overcome lust. This and the rest of the suttas in the book are a valuable set of tools for one who would like to become celibate. And anyone who has serious ambitions to attain Arahantship or even to develop magic powers to any significant degree must deal with this requirement.
[AN 10 218] Lust (b), Woodward translation
Ten things which should be developed in order to overcome lust.
[AN 10 218] Lust, Malice and the Rest, Woodward translation
Seventeen sets of bad qualities the elimination of which is approached in eleven different ways each of which is managed by three sets of Dhammas. The BJT does not match the PTS text which does not match the Pāḷi used by Bhk. Bodhi. Abridgment should have had Sutta 217 as two suttas, followed by the third set of ten as a separate sutta, followed in a separate sutta by the remainder of the first group of eleven (on lust), followed by the remaining sixteen groups. Woodward's translation missed three sets of the seventeen which have been inserted using the Pāḷi and footnoting to the PED definition and Bhk. Bodhi's translation (A quick search did not turn up Woodward's translation of these terms elsewhere). Bhk. Bodhi's version omits one of the groups included in the PTS version. The BJT has 217 as two suttas. This group has not been unabridged except for the first three sets in the first group to show the pattern. The sutta subjects were separated out and given individual numbers in both the Woodward translation and the Pāḷi.

Unit 2

[AN 4 14] Restraint, Woodward translation
A detailed exposition of the four consummate efforts.
[AN 4 244] Postures, Woodward translation
The Buddha describes four personality types characterized by their lying down posture.

Unit 3

[AN 3.11] Three Qualities, Woodward translation
Knowingly, Olds translation
Advising three things leads many people astray, advising the three opposite things leads them to their advantage. The question is: is this sutta speaking about the advice of a famous teacher or is it speaking about a teacher who knows what he is teaching?
[AN 3.12] Three Places, Woodward translation
Three places which should be remembered by a Warlord and in a similar way the three places which should be remembered by a bhikkhu.
[AN 3.13] Three Persons, Woodward translation
The Buddha compares worldly ambitions with those of the bhikkhus.
[AN 3.14] Dhamma, Woodward translation
The Buddha compares the duty to the Dhamma of a Buddha to the duty to the Dhamma of a Wheel-rolling King.
[AN 3.15] The Wheelwright or Pacetana, Woodward translation
The Buddha tells a story of his former birth as a wheelwright to illustrate how the person of crooked formation fails and the one of flawless construction stands fast.
[AN 3.16] The Sure Course, Woodward translation
Since PED gives the derivation of Apaṇṇaka as [a + paṇṇaka] (green-leaf vegetables) and Cone and Childers are noncommittal, and in spite of all of them being certain that the meaning is 'certain', how about considering the meaning to be 'towards the wise' [a paṇṇa]? Bhk. Bodhi, referencing the commentary, translates: 'Unmistaken'. Cf. MN 60 title. Anyway: The Buddha describes three practices which conduce to unmistaken certainty of attaining the wise course. One of them is not 'eating your vegetables'.
[AN 3.17] Three Qualities, Woodward translation
Three modes of behavior which are oppressive of self, others, and both, three that are not oppressive.
[AN 3.18] The Deva-World, Woodward translation
The Warren translation: Heaven Not the Highest Good.
The bhikkhus find the idea of rebirth in heaven repugnant, but more repugnant than that is the idea of bad behavior of body, speech and mind.
[AN 3.19] The Shopkeeper (a), Woodward translation
The Buddha compares the reasons for the success or failure of a shopkeeper to the reasons for the success or failure of a bhikkhu's attainment of serenity.
Good advice for businessmen — get down to business! — and good advice for those practicing samādhi.
The advice for bhikkhus turns on the understanding of the phrase: sakkaccaṁ samādhi-nimittaṁ adhi-ṭ-ṭhāti: "sincerely bear down on the sign or mark of serenity".
Woodward: "concentrate on the mark of his meditation exercise"; and Bhk. Bodhi: "diligently apply himself to an object of concentration".
Putting aside the confusion we have here over what is being translated 'concentration' [Woodward: adhi-ṭ-ṭhāti; Bhk. Bodhi: samādhi], in this case this 'nimitta' has nothing to do with either a 'mark of meditation exercise' or 'an object of concentration' (where in both cases the translators understand the meaning of nimitta to be the 'reflex-image' of a concentration device).
The word 'samādhi-nimittaṁ' [PED has: 2. Description and characterization of samādhi: Its four nimittas or signs are the four satipaṭṭhānas M I.301] is a compound, which following Woodward and Bhk. Bodhi's understanding would necessitate the translation: 'samādhi-reflex image', or 'meditation-reflex image', or 'concentration-reflex image' meaning some sort of reflex image of the state one is attempting to achieve which would require it to be had before the thing being done to acquire it.
The term 'reflex-image' is used by the translators of the commentary. I don't know what Pāḷi word is being so translated or the precise description of the process being recommended, but the risk is that this will be understood as some sort of 'after-image' — something like when concentrating on a red splotch one looks up and sees a green splotch. As that term is being translated and explained it means the image of the kasina or concentration device or object useful for establishing concentration, calm or serenity or detachment; that is, the image itself, and the object is to get, cultivate and maintain this image 'in the mind's eye.'
That is not what is being looked for in this situation. The idea here is 'sign' or 'indication' of samādhi (serenity). Something indicating the way access to serenity has been previously attained or to be watched for if it has not been previously attained.
The thing to be looked for here is the state of having been absorbed directly (fascinated, interested ... don't get hung up on the term!, it's the 'directly' part that's important — without the usual intervening awareness of awareness) in following the breathing, a thought (vitakka or vicara) or in some day-dream-like image, a clear mental picture of something one is working on, planning etc. or of a concentration device (kassina), ... and it is not the object (the image or the thought) that is the sign to be noticed, it is the direct absorption, the viewing of the object or situation or observing of the train of thought without self-conscousness (self-awareness, an intervening awareness of awareness) that is the nimitta, the sign or indication of the onset of serenity.
At first becoming aware of this sign will interrupt the process's. That is why one should review the stages after one's practice. This is yoniso-mani-sikaro: (studious etiological examination) trace out in your mind the features of the point of onset, what factors contribute to the maintenance of the serene state, and what brings it to an end. Over time (the practice is to go back and forth between self-conscious observance of the image and the absorbed state: being absorbed, loosing the absorbed state, bringing the mind back to the image) one will loose self consciousness and allow progress. That is achieved by not hanging on to the object and allowing the process to unfold on its own.
Part of one's careful planning here is to remember to include a command (a mental program) to emerge from this direct absorption: "Let me emerge from this absorption by becoming aware of self-awareness and worldly objects [at such-and-such a time, or after so long, or upon such and such an event, i.e., nightfall, dawn.]" Without taking the precaution of an exit strategy one is highly likely to experience only flashes of the experience of samādhi, or not to enter it in the first place.
[AN 3.20] The Shopkeeper (b), Woodward translation
The Buddha compares the attributes of a successful businessman to the attributes of a bhikkhu successful at making headway in the acquiring of skillful states.
[AN 3.21] The Shopkeeper (b), Woodward translation. Footnotes for the previously listed sutta were added.
Three elders differ on which is the best of three forms of Stream-entry and submit the question to the Buddha. There is no definite answer as to the form; individuals are more or less advanced in accordance with the next stage of progress (once returning, non-returning, arahantship) at which they are aimed.
This sutta is helpful in clarifying the fact that the terms kāya-sakkhī, (seer in body; Woodward: testifying with body, aka: body-knower; Bhk. Bodhi: body witness); diṭṭha-p-patto, (attained to view); saddhā-vimutto (freed by faith); all refer to Stream-winners.
Then, the three designations are themselves helpful in clarifying the distinctive features of various sorts of Stream-winning. The one that is a body-seer has experienced temporary freedom from sense-experience, does not rely on faith, but may not have a strong intellectual understanding of what has happened other than that it is the goal. The one who has attained view, is one who has penetrated by insight into the truth of the idea that all things that have come to be are destined to come to an end, does not rely on faith, but he may not have any experience of liberation from body; the one freed by faith has confidence in his liberation, but may have no experience of freedom from body, or any deep insight into the four truths.
Bhk. Bodhi footnotes and explains the differences: "For formal explanations of these three types, see MN 70.17-19, I 478,4-479,3. ... As general classes they differ, not in their position relative to the final goal, but in their dominant spiritual faculty. The body witness kāya-sakkhī, gives prominence to concentration and attains the "peaceful formless emancipations." One attained to view diṭṭha-p-patto, gives prominence to wisdom and does not attain the formless emancipations. One liberated by faith saddhā-vimutto gives prominence to faith and does not attain the formless emancipations."
It would be better to say of these not that they 'do not attain' but that they 'may not have attained'; in fact they may have attained some experience of each. Note here also the fact that is not always clear (especially when vimokkha, 'release', is translated as 'emancipation' (the slave may be temporarily released from chains but not yet be freed) (in AN 4.189 he translates it as 'release') that the 'peaceful formless releases' are not the same thing as Nibbāna or the goal and are temporary states.
[AN 3.22] Sick Persons, Sister Upalavana translation.
Sister Upalavana was early to recognize the need for a freely distributed English translation, of the suttas, but unfortunately her English was less than perfect. Her translations are included in this record for their historical interest, but are included in this curriculum only when her understanding of the Pāḷi and her Germanic English produce a translation which is revealing. This sutta translation however is particularly badly managed. (Included this time as a demonstration of why her translations are not being regularly included.)
Providing medical treatment to three types of persons is likened to teaching Dhamma to three types of persons. One sort of person will not recover whether he receives treatment or not; one will recover whether he receives treatment or not; and one will recover if he receives treatment, but not if he does not. Similarly one sort of person will not gain the path whether he hears Dhamma or not; one will gain the path whether he hears Dhamma or not; and one will gain the path if he hears Dhamma and not if he does not. It is for the sake of the sick man who will recover if he receives medical treatment that providing medical treatment for the sick is not useless. Similarly it is for the sake of the one who will gain the path if he hears Dhamma that teaching Dhamma is not useless.
[AN 3.23] Woodward translation. By identification with intentional deviant, non-deviant or mixed deeds one creates personal experience of deviant, non-deviant or mixed worlds.
[AN 3.24] Most Helpful, Woodward translation
By having brought him to three things a person is said to have done more than anyone else in the world for another person.
[AN 3.25] The Open Sore, Woodward translation
Three sorts of individuals are found in the world, one with a mind like an open sore, one with lightning-like insight, and one with the diamond's ability to cut through even the hardest matters.
[AN 3.26] To Be Followed, Woodward translation
Advice for selecting one's companions and teachers: except out of compassion and consideration avoid persons less advanced in ethical standards, serenity, and wisdom; associate with those who are equal to one in these things; venerate and follow those who are more advanced.

Beggars, I see no other single thing
more conducive to causing
the appearance of unskillful conditions
if not yet in this visible thing,
or to causing
the disappearance of skillful conditions
that are in this visible thing
than keeping bad company.

In one who keeps bad company,
unskillful conditions not yet in this visible thing appear,
and skillful conditions in this visible thing disappear.
AN 1.72 — Olds

[AN 3.27] Loathsome, Woodward translation
More good advice as to the selection of one's companions. Avoid the person of low ethical standards, of suspect and deceptive behavior because even though one may maintain high standards one is held to be an associate of bad persons; avoid the angry and turbulent person because his anger may be directed at one and cause unpleasantness; follow and serve the one of high ethical standards because even though one may not be of such high standards one's self, one is known to be an associate of good persons and there is reason to believe one may improve under such a person's guidance.
[AN 3.29] Blind, Woodward translation
Two sorts of vision: for material gain and for gain of good states; three sorts of persons: one who sees neither, one who has eyes only for material gain and one who sees both.
[AN 3.30] Topsy-turvy, Woodward translation
Three sorts of persons: one who doesn't listen, one who listens but forgets; and one who listens and retains what he has heard.
[AN 3.31] Equal with Brahmā, Woodward translation
High praise for those families where Mother and Father are worshipped. Likened to Brahmā, Teacher's of Old, worthy of offerings. Over and above the peace of mind attained and the freedom from remorse it provides, this behavior yields deep insights into the make-up of the personal world.
[AN 3.35] The Lord of Death, Woodward translation
One of several versions of judgment as dispensed by Yama, Lord of Death who asks 'Didn't you get my message?' Three of Yama's messengers, old age, sickness and death, warn man to shape up as he is subject to the same destiny. Did you get the message?
Also added as a reference for footnote 2 of Woodward's translation is the Jowett translation of Plato's Gorgias, which as well as giving what Woodward sees as a version of this story, is also a wonderful lesson on listening and holding debate.
[AN 3.36] The Four Great Kings, Woodward translation
The gods of the four directions observe the behavior of mankind as to whether or not there is reverence for mother and father, shaman and Brahmins, elders of the clan, observance of the uposttha including the wakeful watch and whether or not men do good works. If they see men do these things they are happy, otherwise not so happy.
[AN 3.37] Sakka, Woodward translation
Warren translation.
The Buddha shows how Sakka's pointing to himself as an example of a fitting reward for observing uposatha and behavior in accordance with the precepts is not suitable.
[AN 3.38] Delicately Nurtured, Woodward translation
Gotama describes how even though he was exceedingly delicately nurtured, shame at being subject to aging, sickness and death caused him to let go of pride in youth, health and life itself. We who have been less delicately nurtured hanging on to our pride in youth, health and life can learn to let go of our pride by comparing that life of ours with a life such as was had by Gotama and asking ourselves: "If he came to be disgusted with a life such as that, how much more so should we be disgusted with our pride in our own miserable stories?"
[AN 3.39] Pride, Woodward translation
Bhks. Bodhi and Thanissaro and the CSCD text have this sutta as part of the previous sutta which looks likely. The Pāḷi text and Woodward translations have been linked to the Bhk. Thanissaro translation where he joins the two.
Gotama describes how pride in youth, health and life lead to behavior that does not end well for bhikkhus as well as commoners.
[AN 3.40] Dominance, Woodward translation
The bhikkhu who has given up the household life to seek an end to pain who then indulges a variety of low thoughts is encouraged to put his better self in charge or to make himself aware that there are those in the world who can read his thoughts and by that put the world in charge, or to remind himself that the Dhamma, was well taught by Gotama for just this purpose and to put the Dhamma in charge, and by one or another of these means overcome his misguided ways.
[AN 3.41] In Presence Of, Woodward translation
Three things that need to be present in order to create great good kamma: faith in the results of good deeds, the good deed, and a detached recipient.
[AN 3.42] Characteristics, Woodward translation
Three things by which one of faith can be recognized: desire to see the ethically advanced, desire to hear true Dhamma, living free of the stingy grip of greed.
[AN 3.43] Qualities, Woodward translation
Conveying the Objective, Olds translation,
On the factors to be considered by one who would give a dissertation on Dhamma.
[AN 3.44] Respects, Woodward translation
Standing for Profitable Talk, Olds translation,
Three things which amount to a profitable talk or on which a profitable talk stands. Except for the introductory proposition, this and the previous sutta are identical. It is a spur, therefore, to the translator, as to his understanding of the sutta, for him to make the effort to render the translations, except for the introductory proposition, in identical terms.
[AN 3.45] Duties, Woodward translation
Three things praised by the wise and good: charity, homelessness and care of parents.
[AN 3.46] Virtuous, Woodward translation
A virtuous bhikkhu living in dependence on a village gives the inhabitants a great opportunity to make good kamma.
[AN 3.47] Conditioned, Woodward translation
The Construction of the Characteristics of the Constructed, Olds translation,
Three constructed-characteristics of the constructed. Similar to but importantly different than the well-known 'Three Characteristics' — What we have here in the differences between the two sets of characteristics is a valuable clue to the meaning of both.
[AN 3.48] Mountain, Woodward translation
An inspirational sutta urging leaders of groups to set a good example. It is interesting that in our corrupt day and age [Tuesday, January 28, 2014 4:32 AM] the idea of setting a good example has almost disappeared.
[AN 3.49] Ardent Energy, Woodward translation
Three occasions for putting forth extra energy.
[AN 3.50] Robber Chief, Woodward translation
Three ways a great bandit and a corrupt bhikkhu are similar.

Unit 4

[MN 44] Lesser Discourse of the Miscellany Horner translation.
The lay follower Visakha asks his former wife, the nun Dhammadinna a series of questions concerning Dhamma and receives answers approved of later by the Buddha. The questions asked reveal a number of the more subtle points in understanding the internal make up of the Dhamma. This is definitely a good sutta to compare with the Pāḷi and other translations.
[MN 79] Lesser Discourse to Sakuludāyin Horner translation.
It is recommended that this sutta and the next be read together. Ms. Horner has messed up in this translation a few of the most essential points, and better solutions have been noted. It is worth taking the time here to outline the events in this very long sutta so that they may be better carried in mind when reading the follow-up in the next sutta.

The wanderer Sakuludāyin is visited by Gotama. He first asks for an explanation as to why Nātaputta the Jain faltered when asked a question. Gotama answers with the statement that those who know and see the past and the future would not falter and then he teaches Udāyin the paṭicca samuppāda in brief:

If this is,
that comes to be;
from the arising of this,
that arises;
if this is not,
that does not come to be;
from the stopping of this,
that is stopped.

This is not understood by Sakuludāyin, who states that he would be better able to discuss a teaching of his own teachers, namely:

'This is the highest lustre,
this is the highest lustre.'

Gotama points out that this does not reveal much, and when Sakuludāyin, does finally get around to explaining what 'this' is, he does so with a simile.

Gotama then in a towering series of comparisons forces Sakuludāyin, to realize that he has, as well as having said that this 'this' he is speaking of has less lustre than a glow worm, has still not actually pointed out what that 'this' is. And Sakuludāyin, admits to being completely defeated.

Again when questioned about another doctrine of his teachers' — that of a world exclusively pleasurable and a path for attaining that world — his teacher's doctrine is shown to be incapable of realizing that world.

Then, shown the real path to that world, and asking if this is the goal for which people follow him, Gotama explains the real goal for which people follow him. A condition beyond sense pleasures.

[It is interesting to note here that Sakuludāyin's followers raise a ruckus at the point where this path is given. This path consists of the first three of the four jhānas, and Sakuludāyin's followers say that they do not have any experience of anything beyond this. Since what is being spoken of is their ancient tradition, the implication is that at least these three jhānas were known prior to the Buddha's enlightenment. But apparently the commentary goes even further and suggests that at one time the attainment of this world (which is via the fourth jhāna) was once known by this group but had been forgotten. So all four jhānas were apparently known before Gotama. One wonders then what it was that was special about the use of jhāna by Gotama that lead him to awakening.]

Sakuludāyin, is convinced, but is dissuaded from entering the order by his followers.

[MN 80] Discourse to Vekhanassa Horner translation.
The wanderer Vekhanassa, teacher of Sakuludāyin, has come to challenge Gotama but is shown to be holding a viewpoint based entirely on hearsay ("This is the highest lustre ...") which breaks down under close questioning. He is then led to acceptance of the more realistic doctrine of the Buddha.
What is it that by the end has convinced Vekhanassa that he is holding on to a belief which he himself does not see for himself? What convinces him that Gotama knows a saving Dhamma? Challenged by way of a simile, Gotama, using similes, releases Vekhanassa from 'sutta-bondage' (a key use of word-play missed by Ms. Horner). The whole dynamic goes on beyond anything actually stated in the sutta and without 'seeing' what Gotama does or how it is working on Vekhanassa's mind, it makes no sense. This is a exquisite example of the magic of a sutta.
[MN 81] Discourse on Ghaṭīkāra Horner translation.
This is one of a few cases in which a story of one of Gotama's previous births is recorded in a sutta. The Buddha's wandering brings him to a spot where the Buddha Kassapa once taught and where at that time in a previous birth as Jotipāla, Gotama had to be dragged by the hair to visit this Buddha and hear his Dhamma. He immediately joined the order. This sutta is a great story told in the manner of the story-tellers of old. Then there is the issue raised by the report in this sutta that in this previous birth Gotama had joined the order of a previous Buddha. The issue is that Buddhas are supposed to attain awakening without the aid of another Buddha. The issue is not whether or not it is 'allowed' for him to join another Buddha's order in the process of evolution to becoming a Buddha, the issue is having got another Buddha's understanding to such a degree as to establish stream-entry. Once stream entry is established Awakening is assured and as such one has become a disciple of the Buddha from whose teaching this experience arose and one may no longer lay claim to being a sammā-sambuddha. So there is a big debate based on pure speculation as to what Gotama did or did not accomplish under Buddha Kassapa. The debate in its formal dress (Points of Controversay IV.8) is being put up here to give a taste of old-time debates. The translators have also attached an appendix dealing with their term for the point at which one has crossed the line or is on a fixed course to (assured of) Arahantship. That is also attached here. The issue bears on the Mahayana position with regard to the Bodhisattva. The Mahayana bodhisatva is supposed to stop short of Awakening and wait until all beings attain Awakening together. But short of stream-entry there is no assurance of attaining awakening, and nobody could assure anybody that they would attain awakening eventually if they put it off. Conversely, Stream-entry is not just 'assurance' it is being set on a course which inevitably and within a finite period leads upward (there is no being born in a lower state than the one one is now in) and on to Arahantship, Awakening. The conclusion is that those who are teachers in the Mahayana schools who teach postponing Awakening are not Streamwinners and consequently do not have a clue as to what they are saying. This is understandable. They have an excess of compassion. But it is not a dhamma that leads to awakening or can give assurance that one will not be reborn in lower states.
This is an excellent example of the sort of debate to avoid. A fruitless spinning of the wheels over a meaningless issue. It does not lead one forward on the path. A complete waste of time. Getting involved with this sort of thing is the hazard of approaching one's dhamma vicaya from the commentaries first rather than from the original suttas. One could think this was an important issue being debated by learned Arahants.
Added in relation to this sutta:
Points of Controversy IV.8, Of entering on the Path of Assurance
Points of Controversy Appendix 6a: Niyama, Niyāma: 'Assurance.'

Unit 5

Such as I am thus are those,
such as those are thus am I,
making the assumption of likeness,
neither kill nor rob.
KD.SNP.3.11 — Olds
read Bhikkhu Thanissaro's translation

Unit 6

Kuddhaka Nikāya, [SNP] The Sutta Nipāta: A Collection of Discourses Being One of the Canonical Books of the Buddhists; Vol. X Part II of The Sacred Books of the East; edited by F. Max Müller; Translated from the Pāḷi by V. Fausbøll
This is the complete Sutta Nipāta, in the Pāḷi Fausbøll translation. Fausbøll was one of the original compilers of the Pāḷi texts and also one of the earliest translators of the Pāḷi into English.

Unit 7

[AN 3.51] Two People (a), Woodward translation
Two old Brahmins panicked by impending death seek comfort from Gotama.
[AN 3.52] Two People (b), Woodward translation
Two old Brahmins panicked by impending death seek comfort from Gotama. Slightly different than the previous.
[AN 3.53] The Brāhmin, Woodward translation
The Buddha explains the meaning of 'Seen in this life is Dhamma'. Something so transparent it is invisible to many.
[AN 3.54] The Brāhmin Wanderer, Woodward translation
The Buddha explains the meaning of 'Seen in this life is Dhamma'. Slightly expanded version of the previous. This Dhamma is not a 'wait-and-see' thing, not a system promising benefits for following its rules only at some future time. When you eliminate some low way of behaving the fear and dread of the consequences of that deed is let go right there. This is not to say that the results are not long lasting, or that some of the promised benefits of following the system do not take working at or arrive later in Time, but the sage will see in the mechanism of action that there is benefit in the beginning, benefit in the middle and benefit at the end and that even the benefit at the beginning is worth the effort.
[AN 3.55] Nibbāna, Woodward translation
The Buddha explains the meaning of 'Seen in this life is Nibbāna'. Except for the change to 'Nibbāna' from 'Dhamma', identical with the previous sutta, but the meaning is on an entirely different level. The previous question points out the immediate advantage of acts of not-doing. Here what must be seen is that Nibbāna is the perception of the not-happening of the consequences of those deeds.
[AN 3.56] The Rich Man, Woodward translation
A wealthy Brahmin has heard the story told by the ancients of a time when this world was densely populated and villages and towns and cities grew up right next to each other. He asks Gotama why it is that this is no longer the case and is told that it is because at this time the people are obsessed with lusts, depravities and wrong views resulting in a number of calamities that depopulate the earth.
A tough sutta for modern man to digest for several reasons. Nobody I think will argue that the people today are not as depraved as described, and that that results in wars, but that this depravity affects the weather and crops and causes the unleashing of demonic beings will be harder to see. And then there is the issue of feeding such a dense population ... and this was speaking of a time when the lifespan of man was in the tens of thousands of years.
How can this be seen? This world is a work of the imagination, individual and collective. The individual has no way to know the nature of 'the real world', what he can know is simply the three experiences through the senses, what he 'sees' and 'hears' and 'tastes' and 'touches' has no more concrete reality to it than a dream, but because man desires to live collectively he agrees to believe the world is of a certain nature, possesses certain properties beyond solidity, liquidity, heat and light, motion, space and consciousness. Thus the apparent world is one which is arrived at by consensus*. That consensus changes over time. That's how.

*Actually that consensus is a consensus that this world is one which is arrived at by consensus; examined closely it will be seen that outside the Higher Saṅgha there are hardly two people in the world that agree with each other about almost anything.
[AN 3.57] Vacchagotta, Woodward translation
The Buddha sets straight a rumor that he teaches that it is only to him and his followers that gifts should be given; that it is only gifts to him and his followers that are of great fruit.

If one should throw away pot-scourings
or the rinsings of cups
into a pool
or cesspit,
even with the idea of feeding
the creatures that live therein,
I declare it would be a source of merit to him;
to say nothing of his feeding beings that are human.

Nevertheless I say, Vaccha,
that a gift given in the case of the virtuous
is of great fruit,
not those given in the case of the wicked.
AN 3.57 - Woodward

[AN 3.59] Jāṇussoṇi, Woodward translation
Brahmin Jāṇussoṇi tells Gotama that those who would make offerings to the dead should give them to Brahmins who have the threefold lore. Gotama responds describing the 'three-fold-lore' of the Aristocrats: seeing past lives, seeing the outcomes of kamma, and seeing that one has destroyed the corrupting influences. Almost identical to AN 3.58.
[AN 3.60] Saṅgārava, Woodward translation
Sangarava approaches Gotama with the idea that those who perform sacrifices do more good for more people than those who leave the household life for the homeless state. Gotama then raises the case of a Buddha arising in the world, one who teaches multitudes, gods and men. There follows discussion of the merits of various magic powers. Well it's more than just a discussion. Gotama performs an act of magic power which it is a challenge for the reader to see and which converts Sangarava, and there is also here a direct statement as to Gotama's possession of various sorts of magic powers. There is enough detail here, in the description of mind-reading, to learn this art.
[AN 3.62] Terror, Woodward translation
Terror, Olds translation
Gotama speaks of three terrors of the common people and then shows how their fears go too far in that sometimes there is a happy ending; he follows that by speaking of three terrors not subject to remediation through wishes; and then he points the way to overcome terrors.
This sutta speaks to a deep psychological terror, not simply to the fears caused by natural calamity, but the fears that arise facing death of the self or a loved one; twin drives which underlie the search for rebirth driven by the great bond between mothers and sons.
There are a couple of very difficult terms to understand in this sutta and Woodward, Bhk. Thanissaro and Bhk. Bodhi and myself have as a result each got the intent of it and the construction of the logic differently. To my mind the greatest danger comes from Woodward's understanding of the conclusion which points to the idea as being a way for mother's and sons to be united. This is not the idea of the sutta. The idea is the overcoming of the terror, not the happy solution to the disunity. Bhk. Thanissaro and Bhk. Bodhi and I are at least in agreement concerning this aspect.
I have done a translation which I believe evades the pitfalls of this sutta and shows the way Gotama developed his idea.
[AN 3.63] Venāga, Woodward translation
The Buddha describes how his seat on a pile of leaves at the root of a tree is celestial, sublime and Aristocratic.
[AN 3.64] Sarabha, Woodward translation
Sarabha has quit the Saṅgha believing he understands the Dhamma. He goes around boasting that it is because he understands the Dhamma that he rejects it. The bhikkhus ask the Buddha to set him straight, out of compassion. After repeatedly giving Sarabha an opportunity to explain himself which he is unable to do, not even being able to respond at all, the Buddha departs through the air. Sarabha's friends have a great time at his expense as a result.
[AN 3.66] Sāḷha Woodward translation
A variation on the teaching given in AN 3.65: The Kesaputtiya (Kesamutti) Suttaṁ aka The Kalama Sutta. Here, Old Man Nandako teaches two young Brahmins not to go by what is accepted tradition, by hearsay, or great learning, not to go by logic and inference, the appeal of some theory, or because it is held by a venerated teacher, but only when a thing is understood for one's self to be beneficial, blameless, approved of by the wise, things that when done result in happiness and well-being undertake them and live by them. Examples of knowing for one's self are given.
The sutta ends with the phrase: 'brahma-bhūtena attanā viharatī' Which Bhk. Bodhi ("having himself become divine") and Bhk. Thanissaro: ("he abides [for the remainder of his last life-span] divinely pure in himself") are attempting to avoid translating as per Woodward: "...abides in experience of bliss, by becoming Brahmā.' "Becoming Brahmā" is problematic because of its implication of a self having attained an individualized rebirth as 'a Brahmā God' as this phrase is understood today by Hindu's. See on this: AN 3.070 n.10
What we have here is a good example of the difference between literal translation and interpretive translation. It is where the translator feels the need to interpret that bias can enter the picture and it is for this reason that the Pāḷi Text Society translations are invaluable in that the predominant effort of these translators was in the direction of the literal because their primary interest (and measure of excellence) was in the usefulness of the translation in elucidating the language. Interpretation at some level can't be avoided in translation. This is just something to keep in mind as you read. Check back to the Pāḷi where something doesn't feel right, where you suspect you are being molly-coddled, or where translators differ widely or where there is a suspicion that one is being pushed in a certain direction, especially towards known biases, such as "There is no self."
[AN 3.68] Those of Other Views, Woodward translation
Under the pretext of teaching the bhikkhus how to respond to questions of wanderers of other views, Gotama teaches them the distinguishing features, origin and the technique for preventing lust, hate and delusion from arising, or getting rid of them if they have already arisen.
[AN 3.69] Roots of Demerit, Woodward translation
Lust, hatred and stupidity are shown to be at the root of all deeds producing unprofitable outcomes both here and hereafter while letting go of lust, hatred and stupidity are shown to be the roots of all deeds producing profitable outcomes both here and hereafter.
Gotama wearing his Fire and Brimstone preacha-man hat.
[AN 3.70] Sorts of Sabbath, Woodward translation
Visakha visits the Buddha and is given a detailed description of how to keep the Sabbath.
[AN 3.71] Channa, Woodward translation
Ānanda explains the disadvantages of Lust, Hate and Stupidity and the advantages of letting these things go to Channa the Wanderer. An essential feature of the Dhamma and the Nature of Nibbāna is seen in this sutta where the advantages of letting go of Lust, Anger, and Stupidity are not stated in terms of gains but in terms of perception of not experiencing the disadvantages.
Woodward notes here about this sutta that it is the only instance in this volume of a Nidana given as just: 'Sāvatthi-nidanaṁ.' A Nidana [the opening few lines of a sutta, usually making the statement that what is being said is a repetition of something heard about a teaching given by such and such a person, in such and such a place, under such and such circumstances] of some sort has frequently, but irregularly been inserted for the digital edition we are putting up here where each sutta needs to be able to stand alone and where the abrupt launching into a talk is jarring. Picking up the nidana of the first sutta in a chapter, or from the next previous sutta where a nidana is given, for the rest appears called for where the following suttas begin with 'Atha kho', 'There then'. Otherwise from the context and location of certain characters it is possible to deduce at least certain parts of the nidana. Otherwise a generic beginning including only what is known has often, but not always been inserted.
[AN 3.72] Ājīvaka Sutta, Woodward translation
A householding follower of the A-jivakas asks Ānanda about whose doctrine is taught best, who are those who are conducting themselves the best, who are those who are of benefit to the world. Ānanda avoids the trap and speaks only of what doctrine is the best, whether or not those who follow it are well conducted, and whether or not those who follow it are of benefit to the world. Further, the way he speaks of these issues is not by telling the housefather what is what, but by asking the housefather questions getting him to convince himself. The housefather is impressed and becomes a follower of the Buddha.
[AN 3.73] The Sakyan, Woodward translation
Ānanda instructs the Buddha's uncle Mahanama concerning the morality, serenity and wisdom of the seeker and the morality, serenity and wisdom of the adept.
[AN 3.74] The Unclothed, Woodward translation
Ānanda describes three methods for ending pain and evading kamma as taught by the Buddha. The key to understanding this sutta is in the phrase: Purāṇañ ca kammaṁ phussa phussa vyantī-karoti. 'And he removes past kamma by way of touch touch.' Repeated contact. There is no explanation in the sutta, and the various translations do not explain well. The idea is that by continuously examining the body, sensations, mental states and the Dhamma and dredging up in memory deeds said and done in the past and examining them from the perspective of Dhamma as it is currently understood [the point of satipaṭṭhana, and an evolving process] one is in effect experiencing the consequences of one's past deeds. At this point by understanding the deed in terms of ethical conduct, the detachment of jhāna and by seeing the freedom in the destruction of the corrupting influences [āsava] the deed is resolved and swept away.
Understanding this in this way one is able to resolve the paradox presented by the statement made that there is no ending of kamma without experiencing the results thereof, and the case of Arahants apparently being subjected to the consequences of prior bad kamma as in the cases of Devadatta being able to injure the Buddha's toe, Moggliana being murdered, and Angulimala being subjected to assault ... and other cases.
How?
By ethical conduct, the calm detached serenity of jhāna, and insight into the freedom that results from the destruction of the corrupting influences of lust, hate, and stupidity [āsavas] it is possible to become arahant before the ending of the individual's kamma. The Arahant is, by this behavior and insight, subject to no further births after death. That is what distinguishes Arahantship in this life from pari-Nibbāna, and what is meant by the term 'with remainder' when speaking of Arahants and non-returners who must experience some delay after death before attaining Nibbāna. Those consequences of former deeds that remain to the khandhas, (that is, the individuality,) of what is now the Arahant, however far back in time they may have begun, are forced, because their scope is limited to the khandhas, and there will be no further khandhas, into presenting themselves within the narrow limit of the life of the khandhas, of the Arahant that remains. Thus the consequences of former actions are experienced (though in the case of the Arahant, as impersonal phenomena, impinging on the khandhas, but not on the mind), but in proportion to the relationship of the finite life remaining to the unbounded scope of Nibbāna. A similar thing occurs for the Streamwinner, Once-returner, and Non-returner.
Two similes that were made to make this clear can be found in AN 3.99. Today [Friday, February 21, 2014 8:50 AM] we can use our common understanding of earth's relationship to outer space as a good simile: Imagine the perspective of an ordinary person here on planet earth. In this case the earth appears vast to the point of feeling unlimited. Then send this same person into orbit in the International Space Station. Here his perspective of earth is radically changed. He has become detached from actual experiences on earth though some may still be visible, and he can see the planet as a finite object in space. Take this person further out in space past the solar system and he will hardly be able to make out the existence of earth at all, let alone experience any disturbance from even cataclysmic things that happen there. Then move this person out beyond the Galaxy, and beyond, and beyond the beyond. The various perspectives can be related to the various changes in perspective from Streamwinner to Arahant, while that which is due to be made manifest on planet earth is confined to planet earth.
[AN 3.75] The Unclothed, Woodward translation
Ānanda is advised by the Buddha to instill unwavering confidence in the Buddha, Dhamma and Saṅgha in those for whom he has fellow-feelings.
[AN 3.78] Service, Woodward translation
Ethical Practices, Olds translation.
The Buddha shows the bhikkhus Ānanda's wisdom by testing him with a question about the fruitfulness of various religious practices. A sutta which shows Ānanda at an early stage of his career.
[AN 3.79] Scent, Woodward translation
The scent of flowers and saps and roots go only on the wind, but the scent of the good man goes in all directions with and against the wind.
[AN 3.81] The Recluse, Woodward translation
Three trainings which should be eagerly taken up by the aspiring bhikkhu: the training in higher ethical practices, higher development of the heart, and higher wisdom. The bhikkhu neglecting to undertake these trainings is compared to a jack-ass following a herd of cattle thinking he was a steer.
[AN 3.82] The Agriculture, Woodward translation
The three basic trainings of the bhikkhu (training in ethical practices, training the heart, and training in wisdom), are likened to the three basics of farming: preparation of the field, sewing the seed, proper irrigation.
[AN 3.83] The Vajjian, Woodward translation
A bhikkhu finds it too difficult to train in all the rules of the Patimokkha so the Buddha instructs him to train in three things: the higher ethical practices, training the heart, and training in wisdom. Compare this with the story in Jātaka #56.
[AN 3.84] The Pupil, Woodward translation
A 'sekha' (seeker, trainee, pupil, student) is defined as one who is still training in the higher ethical practices, training the heart, and training his wisdom.
[AN 3.85] Recital (a), Woodward translation
[AN 3.86] Recital (b), Woodward translation
[AN 3.87] Recital (c), Woodward translation
[AN 3.88] Training (a), Woodward translation
The above four suttas would most profitably be read together. A fifth, below, provides a variation on the last.
In the first, The Buddha shows how serious commitment to the training in ethical practices interacts with various levels of accomplishment in training the heart and training in wisdom to result in Streamwinning, Once-returning, Non-returning or Arahantship. One who practices a little gets a little; one who practices thoroughly gets much. The fourth provides the definition of what constitutes the higher ethical practice, the higher training of the heart, and the higher training in wisdom. In this sutta Woodward, in note #1 points out the difficulty raised by the translation of 'citta' as 'thought' rather than 'heart,' its literal meaning. The higher 'citta' is the training in samādhi, 'serenity, which is a state of the heart more than a state of the mind.
The first three together, by first providing a broad categorization, second providing a detailed categorization in ascending order and third by providing the same detailed categorization in descending order produce the following picture:

#### I. In Brief

#### I.1.

Practice:

Undertaking the training rules which encompass ethical culture, serenity and wisdom, and having developed them as follows:

Ethical Culture [sīla] In Full
Cultivation of serenity [samādhi] Partial
Cultivation of wisdom [paññāa] Partial

Breaking the three yokes [tini saṅyojana]

Breaking the attachment to views,
clearing up doubt about the Four Truths,
and letting go the belief that ethical conduct, good deeds, or ceremonies and rituals are sufficient to bring an end to pain (dukkha) or attainment of Nibbāna. (Woodward translates 'release' which is misleading given that this is the usual translation for the vimokkhas which are only temporary releases and are attainable even by the Streamwinner. See discussion for the listing for AN 3.21)

Result:

Streamwinning: Assurance; rebirth in Hell, as a daemon, ghost or animal is precluded; awakening is certain.

Note: No time limit specified.

#### I.2.

Practice:

Undertaking the training rules which encompass ethical culture, serenity and wisdom, and having developed them as follows:

Ethical Culture: In Full
Cultivation of serenity: Partial
Cultivation of wisdom: Partial

Breaking the three yokes [tini saṅyojana]

Weakening lust, hate and stupidity [rāga-dosa-moha]

Result:

Once-returning: Returning once [sakid eva imam lokam] to this world he brings and end to Pain.

Note: The wording on this leaves open the possibility that between death in this world and the next return to this world there may be rebirths in other realms. This says: 'Returning Once'; this does not say: 'Taking rebirth only one more time.'

#### I.3.

Practice:

Undertaking the training rules which encompass ethical culture, serenity and wisdom, and having developed them as follows:

Ethical Culture: In Full
Cultivation of serenity: In Full
Cultivation of wisdom: Partial

Breaking the five yokes [pañca orambhāgani saṅyojana]
The above three plus: ending desire for pleasure and deviance (vyāpādo: via-not-path; 'warped'; intentional behavior contrary to the Magga; the usual translation 'malevolence' is too narrow!)

Result:

Non-Returning. Spontaneous rebirth [opapātiko: without the experience of death here, reappearance without the experience of birth there, age: @15] there to attain Final Nibbāna without returning.

Note: Contrast this with the description of this attainment with those below. Here it would seem to justify the idea that following this life there was, for the non-returner, but one further life during which he would attain Final Nibbāna.
Woodward adds (and it is often assumed) that this rebirth is in the Pure Abodes. There are cases however where the rebirth of a non-returner is said to have been in the Tusita realm (see below). This understanding is also that presented for the Non-returner in MN 22 pañc'orambhāgiyāni saṅyojanāni pahīnāni sabbe te opapātikā tattha parinibbāyino anāvatthidhammā tasmā lokā 'the five yokes to the lower let go, all those spontaneously arise there to attain Final Nibbāna, not returning from there to this world.' The 'there' is not specified.

#### I.4.

Practice:

Undertaking the training rules which encompass ethical culture, serenity and wisdom, and having developed them as follows:

Ethical Culture: In Full
Cultivation of serenity: In Full
Cultivation of wisdom: In Full

Eliminating the Corrupting Influences [Āsavas] of Sense Pleasures, being and blindness [kāma, bhāva, avijja]. Sometimes 'diṭṭhi' (views) is added to this list, but that is not necessary in that it is encompassed by 'avijja.'

Result:

Arahantship in this life.

#### II.1. In Ascending Order:

Practice:

Undertaking the training rules which encompass ethical culture, serenity and wisdom, and having developed them as follows:

Ethical Culture In Full
Cultivation of serenity Partial
Cultivation of wisdom Partial

Breaking the three yokes

Result:

Streamwinning: Assurance; rebirth in Hell, as a daemon, ghost or animal is precluded;
awakening is certain.

Type 1: Seven rebirths at most, going up and down among gods and men.

Type 2: Rebirth in two or three good families.

By additionally weakening lust, hate and stupidity [rāga-dosa-moha] he becomes

Type 3: The "One-seeder". He takes rebirth as man once; he is a 'Once-returner' Returning once to this world becomes an Arahant here and attains Final Nibbāna.

Note: Again here the wording on this leaves open the possibility that between death in this world and the next return to this world there may be rebirths in other realms. This does not say: 'Taking rebirth only one more time.'

#### II.2.

Practice:

Undertaking the training rules which encompass ethical culture, serenity and wisdom, and having developed them as follows:

Ethical Culture: In Full
Cultivation of serenity: In Full
Cultivation of wisdom: Partial

Breaking the five yokes

Result:

Non-Returning

Type 1:

Not returning to rebirth as man, attaining the Akaniṭṭha realm he attains Final Nibbāna [parinibbāyī] there.

Note: Here the wording is 'upstream he gets the Akaniṭṭha realm' [uddhaṁsoto hoti akaniṭṭhagāmi]. This realm is the highest of the Pure Abodes. It is likely, but not absolutely clear that this means he is reborn directly in the Akaniṭṭha realm. It could be (and the commentaries, Bhk. Thanissaro and Bhk. Bodhi assume) he is reborn in lower Pure Abodes and travels upward to this realm. (see discussion below)

Type 2:

With-own-making [sa-saṅkhāra] Final Nibbāna

Note: (saṅkhāra; own-making, confounding, constructing, fabrication. Woodward has "with-" or below "without some trouble"; Bhk. Thanissaro has fabrications, adding '(of exertion)'; Bhk. Bodhi skips right to 'exertion'; presumably these translations are influenced by commentary and work off the translation of saṅkhāra as 'activities'; however this is translated, keep in mind that in this context 'activities' or 'exertion' would imply the intent to create personal experience.) attains final Nibbāna,
There is a contradiction in the PTS Pāḷi in the ordering of this whole group and again with these two in this sutta and the next. Woodward translating saṅkhāra as 'trouble' creates a logic for reversing the order in the Pāḷi of this sutta to match what is an error in the next, but 'not-saṅkhāra' is higher than 'saṅkhāra' always.

Type 3:

Without-own-making [a-saṅkhāra] Final Nibbāna

Type 4:

Cut-down [upahacca] Final Nibbāna

Note: Upahacca 'up-strike' or 'kill', or 'up-cut' or the way we usually have it 'to cut up' or 'cut down' or 'to strike down'; Woodward: 'by reduction of his time'; and relying on commentary: Bhk. Thanissaro: 'on arrival [in a Pure Abode]; Bhk. Bodhi; 'upon landing'; see Bhk. Thanissaro's discussion in his footnote. #4) attains Final Nibbāna, Note that the nature of what is cut down is not specified. What we can infer from the position of this type in the list here and below is that there is less time and effort involved in the attaining of Final Nibbāna for this type than for the previous types.

Type 5:

In-between [antarā] Final Nibbāna

Note: There is no confusion here about the term, but the meaning is subject to much debate. One question put is: "Is this an indication of a state between births?" If we see that in the case of this sutta where these last four are put in the descending order thus confirming their relationships to each other as being a progression from lower to higher, and we take the first type as meaning that the non-returner is reborn in some world to progress from that on towards the Akiniṭṭha Realm where there he attains Final Nibbāna, then these four attainments could be understood as:
Style one: Rebirth in some realm where there is still self-identification or a personal world and thereafter moving on up to the Akiniṭṭha and attaining Final Nibbāna, there;
Style two: Rebirth in some realm where there is no self-identification or personal world, such as the Ākiñcaññāyatana or N'eva-sannā-nasannāyatana and thereafter moving on up to the Akiniṭṭha and attaining Final Nibbāna, there;
Style three: Cutting down, killing off, cutting-back, the remainder of whatever life remains in whatever rebirth has been taken, and thereafter moving on up to the Akiniṭṭha and attaining Final Nibbāna, there.
Style four: Between death and subsequent rebirth in one of the previous three styles, moving on up to the Akiniṭṭha and attaining Final Nibbāna, there.
But this is not absolutely required by the wording which is in each case just that in this way (i.e., with own-making) he attains Final Nibbāna.
And, again, this is a list put in ascending order, which when (as in the next sutta) it is put in descending order states that it is a failing not to have attained the previous, higher development: [an-abhisambhavaṁ: 'not-higher-self development of such'] and it is not possible to construct these last four styles in such a way as not to have them be successively shorter paths to Final Nibbāna than a progression through the Pure Abodes to the Akiniṭṭha. And why should that be objectionable? Is not attaining Arahantship in this life an even shorter path?
This would still allow the understanding of the first type to be a rebirth in some world below the Akiniṭṭha with a progression to there before the attaining of Final Nibbāna, but this would be inconsistent with the statement in MN 22] that 'all those who have broken the five yokes are spontaneously reborn (no specified location) and attain Final Nibbāna, there.
One more parameter needs to be factored in to the understanding of this list as a progression: that is, that it is frequently stated that the Non-returner reborn in one of the Pure Abodes, attains Final Nibbāna, at some point towards the middle of his lifespan. I am not aware of any place where the lifespan of those reborn in the Pure Abodes is stated. These realms are Brahmā abodes, however and are calculated in kappas: aeons.
The construction we are left with then points to the understanding of the first type as a rebirth directly in the Akiniṭṭha (the wording in MN 22 is that he attains Final Nibbāna, there) and the subsequent types as indicating other, shorter, direct routes to Final Nibbāna, not by way of the Akiniṭṭha.
Finally, it should be remembered that at any point along any path, (Streamwinner on up) the practitioner might be able to drive himself to destroy the āsavas and become Arahant.

#### II.3

Practice:

Undertaking the training rules which encompass ethical culture, serenity and wisdom, and having developed them as follows:

Ethical Culture: In Full
Cultivation of serenity: In Full
Cultivation of wisdom: In Full

Eliminating the Corrupting Influences [Āsavas] of Sense Pleasures, being and blindness [kāma, bhāva, avijja].

Result:

Arahantship in this life.

#### III. In descending order.

#### III.1:

Practice:

Undertaking the training rules which encompass ethical culture, serenity and wisdom, and having developed them as follows:

Ethical Culture: In Full
Cultivation of serenity: In Full
Cultivation of wisdom: In Full

Eliminating the Corrupting Influences [Āsavas] of Sense Pleasures, being and blindness [kāma, bhāva, avijja].

Result:

Arahantship in this life.

#### III.2:

Note: This and the following types, the way the sutta reads, have all undertaken the training rules and have developed ethical culture, serenity, and wisdom in full and have eliminated the five yokes. Each is said to have not attained the preceding [an-abhisambhavaṁ: 'not obtaining self development of such']; often put: 'failing that'.

Note: The PTS Pāḷi, CSCD and apparently the Pāḷi used by Bhk. Bodhi the order of this section is incorrectly reversed.

Type 1:

In-between [antarā] Final Nibbāna

Type 2:

Cut-down [upahacca] Final Nibbāna

Type 3:

Without-own-making [a-sa-saṅkhāra] Final Nibbāna

Type 4:

With-own-making [sa-saṅkhāra] Final Nibbāna

Type 5:

Not returning to rebirth as man, attaining the Akaniṭṭha realm he attains Final Nibbāna [parinibbāyī] there.

Note: In this sutta in the PTS Pāḷi there is an ellipsis between 'upstream he gets' and 'goes to the Akaniṭṭha' [uddhaṁsoto hoti ... Akaniṭṭha-gāmi]. This would make these into two different sorts of non-returner. The BJT Pāḷi has 'Going to the Akaniṭṭha' as a separate sentence in this sutta, but not the previous. The CSCD Pāḷi would read as Bhk. Bodhi translates: 'one bound upstream, heading toward the Akaniṭṭha realm,' no ellipsis, no separate sentence, one category. I think the PTS Pāḷi and translation (Woodward places ellipses as with the PTS Pāḷi) must be in error here as it is relatively certain that this sutta is to be understood as a repetition in reverse order of the previous sutta. There is no statement in this, at least in these suttas, that the first rebirth subsequent to this life is in the Pure Abodes. The breaking of the five yokes implies only no further rebirth in the 'Lower' Realms. That is defined by PED as meaning the kāma loka or realms where there is experience through the five senses. But since there is at least one case [that of Anāthapiṇḍika, and see also MN 143, and I believe there is at least one other person who was stated to be a non-returner and also to have been reborn in Tusita] of a non-returner being declared to have been reborn in the Tusita Realm, and since beyond the five yokes is still 'lust for form' [rūpa-rāja] the inference is that the non-returner could be reborn in a realm at least as 'low' as that.

Again note that the order here implies more and more time, effort, involvement, attachment.

Type 6: (There is no separate category created here for the following):

Practice:

Undertaking the training rules which encompass ethical culture, serenity and wisdom, and having developed them as follows:

Ethical Culture In Full
Cultivation of serenity Partial
Cultivation of wisdom Partial

Breaking the three yokes

By additionally weakening lust, hate and stupidity [rāga-dosa-moha] he becomes

Result:

The "One-seeder". He takes rebirth as man once; he is a 'Once-returner' Returning once to this world he brings and end to Pain.

Note: Again here the wording on this leaves open the possibility that between death in this world and the next return to this world there may be rebirths in other realms. This does not say: 'Taking rebirth only one more time.' In fact, if the Once-returner is to be seen as one who is less advanced than the lowest non-returner, (and that is always the implication) some intervening life or lives must be assumed or this would be a case of a Non-returner returning to this world to make an end.

Type 7:

Practice:

Undertaking the training rules which encompass ethical culture, serenity and wisdom, and having developed them as follows:

Ethical Culture In Full
Cultivation of serenity Partial
Cultivation of wisdom Partial

Result:

Rebirth in two or three good families.

Note that except for the fact that human birth involves much more pain and struggle, and so implies increased effort for attainment of Final Nibbāna, the amount of time for this type of Streamwinner would be less than that for the swiftest non-returner. Or is it the case here as with the Once-returner, that there are intervening lives in other worlds?

Type 8:

Practice:

Undertaking the training rules which encompass ethical culture, serenity and wisdom, and having developed them as follows:

Ethical Culture In Full
Cultivation of serenity Partial
Cultivation of wisdom Partial

Result:

Streamwinning: Rebirth in Hell, as a daemon, ghost or animal is precluded;
awakening is certain.
Seven rebirths at most, going up and down among gods and men.

The effort here has only been to make the progression rational and consistent with the various ways this progression is mentioned throughout the suttas. There is no question that it is a matter of interest, but the safest course, if one does not see that one is a Streamwinner, is to aim at that. It is at that point at least that there is certainty without need of 'belief' and perception that one is safe from rebirth in the sorts of lives lower than human status.

An editorial footnote will be appended to these suttas referencing this table: See Outline comparing Suttas 85-86-87.

[AN 3.89] Training (b), Woodward translation
The Buddha defines the higher ethical practice, the higher training of the heart, and the higher training in wisdom. A slight variation on the previous sutta, with verses added.
[AN 3.90] Pankadhā, Woodward translation
While listening to the Buddha speak about the training rules, Kassapa bhikkhu thinks that Gotama goes too far along the lines of strict behavior. After the Buddha departs he has second thoughts and suffers regret mightily. He quickly goes to the Buddha to reveal his error. The revelation is acknowledged and he is given a teaching explaining the importance of being a good example. As well as being the teaching on being a good example, this is a good example of what is meant by 'confession' or 'apology' in the Buddha's system. It is really neither a confession nor an apology, but the making conscious of an error in the presence of a person of such a nature as will make the incident unforgettable and useful as a means for keeping check on one's future behavior. The 'revelation' is made either to the person to whom one has behaved badly or to some highly respected person. This is not easy to do but is powerful medicine! Take a person who habitually lies but who understands the danger in lying. The habit is hard to break when attacked head-on, but if such a one resolves to immediately 'confess' that what he has just said is a lie, the embarrassment caused by that will quickly drive him to become more aware when he is speaking.
[AN 3.91] Urgent, Woodward translation
The Buddha addresses the anxiousness of the bhikkhus to attain the goal by likening the training to the three basic tasks of the farmer: plowing the field, sowing the seed, and irrigation. In the same way that these three tasks are under the control of the farmer, the training is under the control of the bhikkhu; in the same way as the growth of the crop is out of the hands of the farmer; the time of attaining the goal is out of the hands of the bhikkhu. Nevertheless there is expectation of results in both cases. Very similar to AN 3.82
[AN 3.92] Aloofness, Woodward translation
The Buddha compares the practice of living in solitude of those of other views with the practice of living in solitude of those who follow this Dhamma and Discipline. Then he compares the results of this practice with the steps the farmer goes through to harvest and secure his crop. This sutta describes a course to non-returning based on the practice of seclusion and having cultivated the first jhāna wherein the first three saṅyojana are broken and further there is a restraining of abhijjhāya and vyāpādena (Woodward's coveting and malevolence). Note that the usual fourth saṅyojana is, kāma-c-chanda so that what may be being said is that the restraint of coveting is the essential aspect of wishing for sense pleasures that must at least restrained to attain non-returning.
The BJT and CSCD pali and Bhk. Bodhi break this sutta into two at section four. The BJT Pāḷi has this section include all four Jhānas; the CSCD and the Pāḷi apparently followed by Bhk. Bodhi have, as is the case with the PTS Pāḷi, only the first Jhāna. Except for following what was done before, there is no sense to breaking the sutta into two at this point.
Bhk. Bodhi notes that the commentary wants to deny that this is a non-returner, but all the commentary does is invent the name 'jhāna-non-returner' and define this in the same way as the non-returner is defined which is just what the sutta does. The essential thing the commentary wants to inject into the thinking about this is that this non-returner does not enter a Brahmā-loka or the Pure Abodes, but goes to some kāma world (that would include the Tusita realm) and attains Final Nibbāna there. There is nothing in the sutta itself to confirm or deny this, but attainment of the Brahmā Lokas is said to be done by way of attaining the first jhāna even for commoners. Add this to the picture of the non-returner in the outline above. This is a good example of the kind of mess you can get into trusting the commentaries to explain things.

Just as in the autumn season
when the sky is clear
and the clouds have fled,
the sun
leaping up into the firmament
drives away all darkness from the heavens
and shines and burns and flashes forth,
even so
in the Ariyan disciple
arises the flawless, taintless eye of wisdom.
— AN 3.92 — Woodward

[AN 3.93] Companies, Woodward translation
The Buddha describes three sorts of groups of companions: one marked by dedication to practice, one marked by discord, and one marked by harmony. Great praise is put on the group marked by harmony.
[AN 3.94] The Thoroughbred (a), Woodward translation
The Buddha likens the ethical practices, dedication, and insight into the Four Truths of the bhikkhu to the qualities of beauty, strength and speed of a king's thoroughbred horse.
[AN 3.95] The Thoroughbred (b), Woodward translation
Linked to the Pāḷi. The Buddha likens the ethical practices, dedication, and breaking of the five yokes to the lower worlds of the bhikkhu to the qualities of beauty, strength and speed of a king's thoroughbred horse.
[AN 3.96] The Thoroughbred (c), Woodward translation
Linked to the Pāḷi. The Buddha likens the ethical practices, destruction of the corrupting influences (āsavas) of the bhikkhu to the qualities of beauty, strength and speed of a king's thoroughbred horse.
[AN 3.97] Rough Cloth, Woodward translation
[AN 3.98] Cloth of Benares, Woodward translation
The above two should be one sutta and are presented together in one file. The Buddha likens the immoral bhikkhu to cloth made from bark fibers and contrasts this with the moral bhikkhu who is like the treasured cloth made in Benares.
[AN 3.99] A Grain of Salt, Woodward translation
The Flower of the Sea Discussion of this sutta below,
The Buddha illustrates the relativity of kamma using three similes. The repercussions of the same deed for one of undeveloped character and one of developed character are compared to the effects of a small amount of salt on a small amount of water and the effects of the same small amount of salt on a large body of water; and two similes comparing the punishment for a small theft committed by a poor man and the punishment for the same small theft committed by a rich and powerful man.

The key to understanding this sutta is in understanding the following introductory passage:

"For one speaking thus, beggars:

'Whatsoever is such as this person intends to create by his deed
such as such as that is the experience that returns to him.'

Such being the case, beggars,
there is not had the living of the godly life
occasioning no thorough understanding of the consummate making of an end to pain.

But for one speaking thus, beggars:

'Whatsoever is such as is the experience this person intends to create by his deed,
such as such as that results in the experience that returns to him.'

Such being the case, beggars,
there is had the living the godly life
occasioning thorough understanding of the consummate making of an end to pain."

Kamma is not a matter of 'an eye for an eye'.

The meaning is that if it were the case that one doing an intentional deed of body, speech or mind necessarily were to experience the consequences in the form of experiences of body, speech and mind (it is not even necessary in this case to specify that these results be identical to those deeds, but only that they are of the same form), the nature of that manner of consequence is such as to preclude escape from kamma.

This must be understood in connection with the statement that there is no doing of an intentional deed without the experience of the consequences thereof. [AN 10.208]

Those two ideas together would require, for example, a deed done with body to be experienced by a consequence to the body, and so forth.

This would require identification with, or being downbound to body. And further, since there is no knowing the extent into the past of our intentional deeds of body, and kamma is not a one-for-one thing, but greatly amplifies whatever deed is done, there could be no knowing or saying that 'after such and such a time of doing no more intentional deeds of body, speech or mind, there will be an end of kamma'. And since the time involved in experiences of this sort is extensive, even if one were to practice very earnestly, death would intervene, and there would follow forgetfulness and in the next rebirth there would be the doing of new deeds.

However, if the experience of the repercussion of an intentional deed is in accordance with the sensation to be experienced through the senses that it was intended to cause, (may so-and-so suffer pain, may I enjoy pleasure by way of this deed) then understanding that there are but the three sense-experiences, and that one or another, and only one or another of these experiences accompany all sense experience at whatever level, this allows the results of deeds intended to cause experiences of a certain sort to manifest in connection with any experience through the senses at any level. Then, understanding that sense-experience is limited to the sense-spheres, by so developing one's bodily behavior, heart, and wisdom such as to abandon and rise above sense-experience, there is escape from kamma.

The repercussion of past deeds in the form of sense-experience will follow one up into ever more refined states, but by that very process such perspective is created as encompasses the ultimate past in terms of repercussions in the form of sense-experience (the perspective above sense-experience is the perspective of the totality of existence) and thus is had the experience of the totality of one's past kamma and by this the opportunity is created for the understanding of the consummate making of an end to pain in the understanding that that which is a sense experience is a thing that has come to be and that which has come to be comes to an end, and that by creating no new kamma and by abandoning and rising up above sense experience, kamma as experienced by the individual is brought to an end.

The theory one has about the nature of the mechanism of action of kamma will determine the nature of the measures one takes to bring kamma to an end. Holding the first of the two points of view above, one will not be able to bring kamma to an end because one will be attempting to bring the wrong things (forms of behavior resulting in things and events (the belief in the efficacy of ethics, rites and rituals to bring about the end of kamma, a yoke to rebirth to be broken by the Streamwinner)) to an end. Looking to the second of these points of view one will be able to bring kamma to and end because one will be looking to bring the cause of the experience of sensation through the senses to an end, that is, identification with the intent to create personal sense-experience.

[AN 3.100] Gold-refiner, Woodward translation
The Buddha compares the process of attaining the higher mind through meditation to the steps required for the refining of gold. The goldsmith balances use of heat, cooling and examination; the bhikkhu must balance his development of serenity, energy and detachment. In the same way that over-emphasis of one aspect of the process by the goldsmith will likely result in the ruination of the gold, the over-emphasis by the bhikkhu on samādhi will result in sloth, overemphasis on energy building will result in anxiety, and overemphasis on objective detachment will result in the lack of serenity necessary to end the corrupting influences. There are in this sutta very helpful descriptions of the faults to be looked for and got rid of for each stage of advancement in the meditative process.

So long, monks,
as I did not thoroughly comprehend,
as it really is,
the satisfaction in the world as such,
the misery in the world as such,
the escape therefrom as such,
so long did I not discern the meaning
of being enlightened
with perfect enlightenment
unsurpassed in the world
with its devas,
its Maras and Brahmās,
together with the host of recluses and Brahmins,
of devas and mankind.

But, monks, when I fully comprehended,
as it really is,
the satisfaction in the world as such,
the misery in the world as such,
the escape therefrom as such, -
then did I discern the meaning
of being enlightened
with perfect enlightenment
unsurpassed in the world
with its devas,
its Maras and Brahmās,
together with the host of recluses and Brahmins,
of devas and mankind.

Then did knowledge and insight arise in me, thus:

Sure is my heart's release.

This is my last birth.

Now is there no more becoming again.

— AN 3.101-Woodward

[AN 3.101] Before, Woodward translation
The Buddha relates how it was only after he understood, as it really is, the sweet taste of the world, the disadvantages of the world, and the escape from the world, that he considered himself completely awakened.
[AN 3.102] Satisfaction, Woodward translation
The Buddha states that it is only those who have understood the sweet taste of the world, the disadvantages of the world, and the escape from the world that are truly free, detached, released with an unconfined heart.
[AN 3.103] Lamentation, Woodward translation
The Buddha says that singing is just lamentation, dancing is just madness, and laughter is just childishness. Destroy the bridge, he says, to singing and dancing; It is enough, if something is really worthy of rejoicing, to simply smile.
The Buddha says to 'break the bridge' that leads to singing and dancing. The meaning is that singing and dancing and laughter are reactions to sense stimulus. They are the making of new kamma. There is the sense stimulus and then there follows after an expression which is a statement about that sense stimulus. For the Arahant if what is perceived is worthy, a response is called for, not a reaction. This is what is going on in back of several cases we encounter in the suttas where the Buddha smiles and Ānanda understands this to be significant and worthy of inquiry as to its cause. [See for example: MN 81
[AN 3.104] Satiety, Woodward translation
The Buddha points out that there is no reaching satisfaction in sleep, drink and sexual intercourse.
[AN 3.106] The Peak (2), Woodward translation
Not Warped, Olds translation
A vivid image of the effects of deviant thought. The Buddha likens warped thinking to the effects of a warped roof peak on the straightness of the rest of the house.
Also of interest in this sutta is the issue of the translation of the word vyāpāda, here vyāpanna, the fifth saṅyojana, and so very important to understand correctly. The PED has both going to vyāpajjati where they derive it from "[vi+āpajjati]" "vi" = re, un, āpanna [pp.] - 1. entered upon, fallen into, possessed of, having done, or for, Āpādeti [Causative] to produce, make out, bring, bring into; which leads [?] to the usual definition of 'malevolence' spoilt, disagreeing, gone wrong; corrupt; Bhk. Bodhi here "fail", Woodward (in this sutta) 'warped' and 'askew' with a footnote explaining.' I suggest what we have here in this sutta is the basic intended meaning as it would be understood throughout the world wherever there is construction using wood, that is as Woodward has it, for English, "warped". I suggest the derivation is: via apada; via the not-path. For the behavior and mental state: deviance, for the opposite: not-warped or straight or just as good "warped" and "not-warped" for all cases. In terms of the saṅyojanas, this would mean behavior and thinking that deviated from the Magga ... not just malevolence.
[AN 3.107] Three Causes (a), Woodward translation
Three things from which originate actions, kamma, karma. Nidānās, things from which originate, begin — not cause. Down-bound: things to which kamma is bound. If lust were a cause, it would always cause, there would be no escape from kamma. Lust arises and is intentionally abandoned, got rid of, exterminated, ended, understood to such a degree as to cause detachment from it, to stop it in its tracks, to see it coming before it arises and thereby to end kamma. Lust can be "not-acted-upon". Ditto dosa and moha.
[AN 3.108] Three Causes (b), Woodward translation
Three things from which originate actions that end kamma. This is the reverse case of the previous. This pairing of opposites is a frequent practice in the suttas precisely for situations like this where an exact understanding of the terms must be had to put them in both positive and negative form or they turn the sutta into a mess. Woodward notes that here 'Nidana' as 'cause' doesn't work but he uses 'cause'. Bhk. Bodhi also uses 'cause'. Its an ego thing. A reflection of Pajapati's problem. The arrogance of the ego that at heart thinks it is God the Creator of the Created: the cause of all this. It's inconceivable that things arise without being 'caused'. How come? "Because I can see that I exist, and I can see that things arise in the world as I become conscious of them and therefore I am the cause of things arising in the world." But: "This being, that becomes," is not a causal relationship, its an associative relationship. The beginning of both this and the previous sutta is: "There are these three Nidana giving rise to kamma," Here the three are not-lust, etc. Using 'cause' we are saying that a not-thing is the cause of an action. If we understand Nidana to mean, 'bound up in, tied to, (rises in association with)' we then have a sensible translation: Lust is tied to (even based on, even dependent on) the origination of kamma. Not-lust is tied to the origination of kamma. Any kamma tied to lust is no good, any deed not tied to lust is good. In the second case the kamma is the intentional not-doing of any action based on lust. Kamma which ends kamma.
[AN 3.109] Three Causes (c), Woodward translation
[AN 3.110] Three Causes (d), Woodward translation
Two suttas providing a variation on the previous two suttas, also a pair of opposites. The Buddha describes how desire for things in the past, future and present provide three bases for the arising of kamma. One sort of kamma brings a bad result, the other a good result. Note here the order 'past — future — present.' This is the standard throughout the Suttas, which I say is the case because the mind is a suggestible, ever evolving thing which is by this order pointed into the past, pointed into the future, but made to land in the present. The order used here [USA] today [Monday, March 10, 2014 6:02 AM]; 'past — present — future', shows a mechanical, hierarchical, linear thinking which has the effect of causing the whole population to focus mindlessly on the future, neither learning from the past nor paying attention to (or even enjoying) the present. Get the education to get the job to get the money to get the things that will show everyone else that one is more future oriented than everyone else. Fast tracking, trend setting, fad followers. The latest hairstyle, skirt-length, shoe, college, industry, location, number of children, ... house, car, telephone, radio, tv, hi-fi, Walkman, computer. Faster and faster. Faster, smaller, cheaper ... better? Nobody sees they are out of date before they start, they die hoping to leap-frog the next generation. Like sheep they go to the slaughter. They never looked back to see that in the end they have done nothing, what they got comes to nothing. Round and round and round and round, they drive themselves into the ground. Both Woodward and the BJT Pāḷi make errors not keeping this ordering in mind.
[AN 3.111] Doomed to the Downfall, Woodward translation
Persons of three sorts of habitual behavior end up in the Āpāyika PED: Apāya [Sanskrit apāya, from apa + i, cp. apeti] "going away" viz. - 1. separation, loss ... 2. loss (of property) ... 3. leakage, out flow (of water) ... 4. lapse, falling away (in conduct) ... 5. a transient state of loss and woe after death. Four such states are specified: purgatory (niraya), rebirth as an animal (tiracchāna), or as a ghost (peta-loka), or as a Titan (Asura-loka). Going to be put away for a while. ... few million years. Sub-human states.
[AN 3.112] Hard to Find, Woodward translation
The Buddha speaks of three persons who are difficult to encounter in the world.
[AN 3.113] Immeasurable, Woodward translation
The Buddha speaks of three types of persons found in the world: the one that is easy to measure, the one that is difficult to measure, and the one that is beyond measure.
[AN 3.115] Failure and Success, Woodward translation
The Buddha describes what constitutes failure and success in ethical practices, heart, and viewpoint in this Dhamma-discipline. Check out your concepts of failure and success against this list. Note that in this sutta 'sammā-diṭṭhi' is not defined in terms of the four truths. I have suggested elsewhere that it was likely the definition as given here that was originally understood as High View, and the Four truths were considered a separate doctrine, included in the Magga only when that is presented as the Seeker's Path, or the Non-seeker's Path where it has ten 'folds' and there as the ninth fold and then in terms of the paṭicca samuppāda. This does not make any difference in terms of doctrine. This sutta as it stands is directed at the commoner interested in avoiding hell and sub-human states and desiring rebirth in pleasant worlds.
Neither Woodward nor Bhk. Bodhi comment on this or quote commentary. Bhk. Bodhi translates 'sammā-diṭṭhi' here as 'correct perspective'. The fact that this was left as it is argues strongly against significant changes being made by early editors.
[AN 3.116] Sure, Woodward translation
The Buddha describes what constitutes failure and success in ethical practices, heart, and viewpoint in this Dhamma-discipline. Identical to the previous sutta with the addition of the simile of the true die that always lands steadily on whatever side it lands on.
[AN 3.117] Action, Woodward translation
The Buddha describes what constitutes failure and success in works, livelihood, and viewpoint in this Dhamma-discipline. A variation on AN 3.15 above.
[AN 3.118] Purity (a), Woodward translation
The Buddha describes purity of body, speech and mind.
[AN 3.119] Purity (b), Woodward translation
The Buddha describes purity of body, speech and mind. A variation on the previous sutta. Purity of mind is in this sutta given as awareness of the Nivaranas (Obstructions, Bind-ups, Involvements, Distractions). Note that is the presentation given here that is likely the source for its presentation in the Satipaṭṭhana Sutta.
[AN 3.120] Perfection, Woodward translation
The Buddha describes perfection of body, speech and mind. A variation on the previous sutta.
[AN 3.121] Kusināra, Woodward translation
The Buddha describes the thinking of two bhikkhus who receive a gift of a meal, one, living carelessly, to whom the gift is of little fruit, the other, living carefully, to whom the gift is of great fruit.
[AN 3.122] Strife, Woodward translation
The Buddha describes how living in strife arises from sensual, deviant and violent thinking and that where the bhikkhus live in strife is unpleasant to even think about, let alone visit, but where the bhikkhus live in harmony, without sensual, deviant and violent thinking it is pleasant to visit, let alone think about.
[AN 3.124] Bharaṇḍu, Woodward translation
The Buddha teaches his uncle Mahanama the significance of understanding sense desire [kāma], sense objects [forms, rūpa], and sense-experiences [vedana].
This is a very deep sutta in the form of a very short exchange between Gotama and Bharaṇḍu the Kālāman. The result of the exchange is that Bharaṇḍu the Kālāman gets up and leaves town never to be heard from again. Woodward expresses perplexity as to the reason for his departure, Bhk. Bodhi does not comment. My suggested explanation is:
This departure is an act of inwardly re-directed anger (like suicide) at being made to face embarrassment at being shown up in front of an important personage. The lesson here is to see how he was shown up — that is, this was not simply a case of his being contradicted three times and taking offense at an affront. Bharaṇḍu's reaction shows that he did not understand the significance of comprehension of the relationship between sense desires, forms and sense-experiences. Holding the position that the result of understanding all three is the same is thinking that understanding sense desires includes understanding as well forms and sense-experiences (that is, that the same desire to experience a sensation from a given sense organ and sense object will always produce the same sense-experience). By asserting this position he is also claiming to understand the three. But if Bharaṇḍu had understood the relative relationship of sense desire, form, and sense-experience, he would have seen what Gotama was doing (which was showing him that the same sense desire and form combination was producing different sense experiences at each repetition) and he would have seen the error in his thinking and in spite of his embarrassment, would not have felt anger (at the unpleasant mind sense-experience of being contradicted), could have seen the value of the lesson (that any sense desire/form situation could give rise to three different sorts of sense-experience depending on one's point of view) and could have become a disciple of Gotama.
This entire course of events looks like it was forseen by Gotama, but still he had to give Bharaṇḍu the opportunity to take another path. He didn't say in the beginning: "Set me up with lodgings at the ashram of Bharaṇḍu the Kālāman. He could not have remained silent after Bharaṇḍu's interjection or that would have misled Mahānāma. He let fate take its course and played out his part as was required by the situation. The fault was really Bharaṇḍu the Kālāman's for putting himself between Gotama and Mahānāma.
[AN 3.125] Hatthaka, Woodward translation
Hatthaka the deva revisits Gotama, describes life in the Aviha Realm, and tells of his strong devotion to the Buddha, Dhamma and Saṅgha. Here is another case of a Non-returner returning to this world for a visit. [see also: AN 10 89] In the sutta we get a tiny little glimpse of life in a Pure Abode.
[AN 3.127] Anuruddha (a), Woodward translation
Anuruddha has visions of women being cast into hell and he asks the Buddha to explain the reasons women are subject to such a fate.
[AN 3.129] Secret, Woodward translation
Three things which are done in secret and three things which shine out in the open unhidden.
[AN 3.130] Carved on Rock, Earth and Water, Woodward translation
The temperaments of three sorts of people are likened to what is carved in stone, carved in earth, and carved in water. Bhk. Thanissaro's is the better translation here, Woodward does not make his objects and similes parallel each other.
[AN 3.131] Fighting Man, Woodward translation
Three ways in which the bhikkhu's practice is likened to the archer's skills of the Warrior and which make him worthy of salutation, honors and gifts, a consummate opportunity for the world to make good kamma.
[AN 3.132] Companies, Woodward translation
Three sorts of groups classified according to the manner in which they are trained.
[AN 3.132] The Friend, Woodward translation
Three qualities by which a friend can be known.
[AN 3.136] Attainments, Woodward translation
Three things called attainment in the Buddha's system and three things called growth in the Buddha's system. This probably should be two suttas as is the case with the Wisdom edition and CSCD Pāḷi.
[AN 3.137] Colts, Woodward translation
This sutta should be read with the next two. The Buddha compares the qualities of speed, beauty and good proportions in a colt to the bhikkhu's understanding of the Four Truths, his ability to answer questions about the deep meaning of the Dhamma and Discipline, and his ease in getting the necessities of life.
[AN 3.138] Thoroughbreds, Woodward translation
The Buddha compares the qualities of speed, beauty and good proportions in a thoroughbred to the bhikkhu's having destroyed the five yokes to rebirth in the lower worlds, his ability to answer questions about the deep meaning of the Dhamma and Discipline, and his ease in getting the necessities of life.
[AN 3.139] Trained Steeds, Woodward translation
The Buddha compares the qualities of speed, beauty and good proportions in a thoroughbred to the bhikkhu's having destroyed the āsavas, his ability to answer questions about the deep meaning of the Dhamma and Discipline, and his ease in getting the necessities of life.
[AN 3.140] Peacocks' Feeding-Ground, Woodward translation
Three sets of three things that indicate one has attained the goal. The three sets are:
1. having the body of ethical practices of the adept;
2. having the body of serenity (samādhi) of the adept;
3. having the body of wisdom of the adept. I do not recall this being defined, but it would likely consist of knowledge of the Paṭicca-Samuppāda, insight into its implications, knowing the right time to act, and having the skills to act with effect;
1. having the marvel of magic powers;
2. having the marvel of ādesanā which PED, Woodward and Bhk. Bodhi translate 'mind-reading', but which is literally 'to-discourse'. There is a real marvel in the occurrence in one of a spontaneous discourse on the Dhamma and this may be the real meaning. There are two sorts of mind-reading found in the Suttas. One is the reading by knowledge of one's own heart, the hearts of others [see DN 22 § 12], and the other is knowing by some sign or just by intuitively knowing the train of thought of another. Since thought-reading is essentially 'hearing' the thinking (the vitakka and vicara, or word-thoughts) of another said to be possible on attaining the second jhāna, so the meaning could be 'to hear the discursive thinking' of another;
3. the marvel of giving efficacious advice, which Woodward translates 'teaching' and Bhk. Bodhi translates 'instruction' but which is more than just teaching (standing in front of a 'class' and muttering recollected words presumed to be knowledge), it is the ability to know what needs to be taught and having the skills to effectively teach it to a specific audience to bring about advancement towards an intended goal,
1. having high view. In this book of the suttas understanding this is complicated by the fact that this term is not, as it is elsewhere, defined as the Four truths.
2. having high knowledge, (seeing the Paṭicca-Samuppāda as it really is)
3. having attained high liberation (having attained freedom from the āsavas, seeing freedom as freedom, knowing one is free, that rebirth has been ended, one's duty has been done, one has lived the godly life, and that there is no more being some kind of an 'it' at any place of being 'at').
This is not a list of nine things, it is three lists of three things, each list being a different way of saying the same thing, so by comparing each set with the others to be sure the meanings in it are encompassed by each of the other sets one will arrive at a clearer definition of the meanings of each of the terms. This sutta is divided into three suttas by Bhk. Bodhi and CSCD. Since the usual number of suttas is met by having one sutta here, it looks likely that the original was the first set of three and that the second two sets were added after. This does not make them 'not-Dhamma'. My say.
[AN 3.141] Sinful, Woodward translation
Three types of action which land one in Hell and three which land one in a heavenly State. The title of this sutta in the Pāḷi is 'Akusala'. This term is most frequently translated 'unskillful'. 'Sin'; to commit an offense against (God or Law), is not really a Buddhist concept; actions have consequences in accordance with the intent of the actor and the same act can produce various consequences so the idea is really skill at recognizing the intent with which an action is being taken and judging that the consequences will be in accord with that intent and taking the appropriate, or skillful, course. Bhk Bodhi translates as 'Unwholesome.' The synonym is 'unwise.' The term for the converse is 'Kusala' which Woodward translates as 'Righteous' which suffers from the same bias and unrelatedness to the Pāḷi as his 'sinful'.
Woodward footnotes Yathābhataṁ, his 'according to his deserts' and Bhk. Bodhi's 'as if brought there' The whole phrase is yathābhataṁ nikkhitto evaṁ niraye/saggeti. yatha = like, as, according to; bhata = support; nikkhitta; laid down: 'thus laid down according to support.' The image is of one who is falling (having been 'cast' by his acts) through space and finds a landing place that supports him. So: "Having these three sorts of behavior he is thus placed in ~ such being in accordance with his support.
[AN 3.142] Blameworthy, Woodward translation
Three types of action which land one in Hell and three which land one in a heavenly State. Identical to the previous substituting 'sa-vajja' 'with faults' 'faulty' and 'ana-vajja' 'faultless' for 'akusala' and 'kusala'. Both Woodward and Bhk. Bodhi use 'blameworthy' and 'blameless.' The consequences of one's acts are not in accordance with the will of another but follow on their intent to cause pleasant or unpleasant or not-unpleasant-but-not-pleasant experiences. Not all things held to be blameworthy are faulty and not all things held to be blameless are faultless. Blame is a moral judgment and morality derives its authority not from a view-based standard of ethical behavior but on popular opinion. One 'fears blame', as a practical matter but trying to determine what is and what is not an act that will further one's progress towards the goal of the Dhamma using 'blame' as a standard is risky but it is sometimes used in this way when "blame" should then be thought of in terms of having an unpleasant kammic outcome.
[AN 3.143] Crooked, Woodward translation
Three types of action which land one in Hell and three which land one in a heavenly State. Identical to the previous substituting 'visama' and 'sama'. Even, level, like, equal, just. From sa = one, ma = made: made one with. Here Bhk. Bodhi uses 'unrighteous' and 'righteous' for which note Woodwards translation of 'kusala' in AN 3.141
[AN 3.144] Foul, Woodward translation
Three types of action which land one in Hell and three which land one in a heavenly state. Identical to the previous substituting 'asuci' and 'suci' PED: Suci: Pure, clean, white. Note the opposite is 'asuci' not 'sansushi' or 'san suci' or 'sans cuchi cuchi cuchi'. We have in English pairs of opposites which would serve and better reflect the Pāḷi: pure/impure, clean/unclean.
[AN 3.145] Lifeless (a), Woodward translation
Three types of action which amount to having uprooted and spoiled one's self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and three types of action which do not uproot, do not spoil the self, and which surround one with purity, bring praise by the wise, and which result in much good kamma.
Here Woodward translates 'akusala' 'immorality'; 'kusala' 'Righteous'; 'avyatto' 'sinful ignorant'; 'vyatto', 'moral, intelligent'.
[AN 3.146] Lifeless (b), Woodward translation
Three types of action which amount to having uprooted and spoiled one's self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and three types of action which do not uproot, do not spoil the self, and which surround one with purity, bring praise by the wise, and which result in much good kamma.
Identical to the previous substituting 'sa-vajja' 'with faults' 'faulty' and 'ana-vajja' 'faultless'.
[AN 3.147] Lifeless (c), Woodward translation
Three types of action which amount to having uprooted and spoiled one's self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and three types of action which do not uproot, do not spoil the self, and which surround one with purity, bring praise by the wise, and which result in much good kamma.
Identical to the previous substituting 'vi-samena' 'crooked' and 'samena' 'straight.'
[AN 3.148] Lifeless (d), Woodward translation
Three types of action which amount to having uprooted and spoiled one's self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and three types of action which do not uproot, do not spoil the self, and which surround one with purity, bring praise by the wise, and which result in much good kamma.
Identical to the previous substituting 'a-sucinā' 'foul' (un-clean) and 'sucinā' 'clean'.
[AN 3.149] honor, Woodward translation
Three modes of showing respect. The first meaning of 'homage' is that it is an oath of subservience, vassalage, the making of one's self into 'the man' of some lord. While one who has gained in this system is indebted beyond anything any feudal lord might have conceived of, the idea of bondage makes this word antithetical to the spirit of the Dhamma. The idea is a respectful salute, even to the point of prostration or verbal or mental expression of respect and veneration based on true appreciation.
[AN 3.150] Happy, Woodward translation
The practice of consummate bodily, verbal and mental behavior yields immediate happiness.
[AN 3.151] Practices (a), Woodward translation
The three modes of attacking the problem of 'pain' (dukkha) in existence: hedonistic self-indulgence, self-torture, and the middle way. The first two are called 'the two extremes' of practice. Providing the 'middle way' as the one alternative that actually worked in attaining the goal of the end of dukkha, was the subject of the first sutta. Note that here the middle way is defined not as the eightfold path, but as the four satipaṭṭhanas. It comes to the same thing as the fourth satipaṭṭhana includes the Way and the Way includes Samma Sati which is the end result of setting up sati, but it poses some interesting questions.
[AN 3.152] Practices (b~), Woodward translation
The PTS has (likely) incorrectly made this into one sutta. It is included here as one sutta, showing section breaks but without repeating the first part of each sutta for the sake of maintaining the PTS sutta numbering system intact. In understanding the sutta however the best course would be to read it as separate suttas. That would mean that the middle way that avoids hedonistic self-indulgence and self-torture would be being variously defined as: 1. (in the previous sutta) as the four settings-up of memory [saṭipaṭṭhānas, not so named],
2. the four best efforts [padhānāni, not so named],
3. the four paths to magic powers [iddi-pāda,]
4. the forces [indriya],
5. the powers [bala],
6. the seven dimensions of self-awakening, [sambojjhaṅga],
7. the eight-fold path (not so named).
As for the interesting questions this raises ... well:
Was this the original understanding of the Middle Way, or a later construction. Assuming this was a later construction, when reading the first sutta one must ask how it was so effective when it did not define the terms in the Way, nor did it define the Four Truths as 'Sammā Diṭṭhi'.
This is the group of 'Dhammas' that is understood to be the 'Dhamma' which is to be set up and remembered as 'living in the Dhamma observing the Dhamma', aka the fourth satipaṭṭhana. This could explain the apparent confusion in the collections which I would put back in order this way: Both 151 and 152+ are one sutta. The statement is that the Middle way is: The Four satipaṭṭhanas. The Fourth satipaṭṭhana is then further defined ("And what, beggars, is living in the Dhamma, overseeing the Dhamma? Herein a beggar ..." remembers to develop items 2-7. ... but in this case, how was 'Sammā Diṭṭhi' defined, and if as usual in this book, where are the Four Truths?
This is all just fun speculation, there needs to be no doubt as to doctrine as with some effort it can be shown that each of these seven Dhammas are equal to each of the others. The Buddha once said that if four wise men were to sit down to question him in turn taking breaks only for food, sleep and the calls of nature, they would all be dead and gone before he had come to the end of the possible ways the four satipaṭṭhanas could be constructed. (I wrote this just as I was beginning to format and proof MN 12 where this statement is made.)
[AN 3.153] Put into Purgatory (a), Woodward translation
Behaviors resulting in one landing in hell and the opposite behaviors which result in one landing in a heavenly state. 1. taking life and abstaining from taking life.
[AN 3.154] Put into Purgatory (b), Woodward translation
2. theft and abstaining from theft.
[AN 3.155] Put into Purgatory (c), Woodward translation
3. wrong practice in sensual desires and abstaining from wrong practice in sensual desires.
[AN 3.156] Put into Purgatory (d), Woodward translation
4. falsehood and abstaining from falsehood.
[AN 3.157] Put into Purgatory (e), Woodward translation
5. calumny and abstaining from calumny.
[AN 3.158] Put into Purgatory (f), Woodward translation
6. bitter speech and abstaining from bitter speech.
[AN 3.159] Put into Purgatory (g), Woodward translation
7. idle babbling and abstaining from idle babbling.
[AN 3.160] Put into Purgatory (h), Woodward translation
8. covetousness and abstaining from covetousness.
[AN 3.161] Put into Purgatory (i), Woodward translation
9. malice and abstaining from malice.
[AN 3.162] Put into Purgatory (j), Woodward translation
10. wrong view and high view.

Unit 8

[DN 32] The Ward Rune of Āṭānāṭa, Rhys Davids translation
Grimblot translation
Piyadassi Thera translation.
This does not look like a 'ward-rune' to me. It is a magic spell, but in and of itself it is not a 'ward-rune'. One is first to memorize a lengthy poetic homage (or if not homage, 'statement of recognition') to the Four Kings of the Four Directions. That memorized then if a bhikkhu or bhikkhuni or male or female lay disciple is harassed by some monster, an appeal for help to a number of powerful gods will be answered. An Appendix is added giving references to other places in the Suttas where the various gods to be appealed to are mentioned.
[See also: JĀT #203: Khandha-Vatta-Jātaka
AN 4.67.]

Unit 9

[MN 22] The Parable of the Water-snake, Horner translation.
A wide-ranging very famous sutta that begins with a forceful teaching on the dangers of indulgence in sense pleasures. This sutta contains two famous similes: the simile of the snake illustrating how a wrong grasp of the Dhamma is like taking hold of a poisonous snake from the wrong end; and the simile of the raft illustrating how the Dhamma should be used to attain its ends and then be let go. The sutta concludes with a thorough examination of the way 'not self' should be considered.
The interesting question here is why would Arittha hang on so stubbornly to his view about the harmlessness of sense-pleasure indulgence? It is possible of course that he was just a fool (but he was not unskilled in meditation, see: SN 5.54.6 where Gotama thought enough of him to give him special instruction on the in-and-out-breathing practice). But the likelihood is that he was trapped by a perception that befalls one who holds the view that there is no self. In this view a number of very dangerous conclusions can be reached because there is perceived to be no individuality there to experience the consequences of deeds. This would justify the simile of the snake and would explain the long dissertation that follows concerning the 'not-self' position. The presence here of the simile of the raft might also be explained as a hint to Arittha that if even the Dhamma could be let go, he could certainly let go his view. There is also in this sutta a very interesting remark made by Gotama as to constructing theories about the self where he states that even if there were a self that was incomprehensible, it would be foolishness to form theories about it. This statement is a little obscure and is made only in this sutta and has caused some confusion. Ms. Horner's translation is the most potentially misleading. The idea is that it is shown that examining things as they really are, there is no comprehension of a self possible, BUT even if there were a self that was incomprehensible, it would be foolish to speculate about it because its parameters could not be encompassed by speculations made within the scope of comprehension. This is not, as Ms. Horner's translation would indicate, an assertion that there is a self.

The profession of amity, according to Buddhist doctrine, was no mere matter of pretty speech.

It was to accompany and express a psychic suffusion of the hostile man or beast or spirit with benign, fraternal emotion — with mettā. For strong was the conviction, from Sutta and Vinaya to Buddhaghosa's Visuddhi-Magga, that 'thoughts are things,' that psychical action, emotional or intellectual, is capable of working like a force among forces.
— From C.A.F. Rhys David's Introduction to DN 32: Āṭānātiya Suttanta

Unit 10

[SN 5.46.54] Goodwill, Woodward translation.
The Buddha develops the four Brahmā Viharas by way of the Seven Dimensions of Self-awakening showing the scope and maximum accomplishment successively of the thorough practice of projecting friendliness, compassion, empathy and detachment while developing memory, Dhamma-investigation, energy building, enthusiasm, impassivity, serenity, and detachment. A very informative sutta as regards technique and the way aspects of the Dhamma integrate with each other. It is a wide-spread practice today [Wednesday, March 05, 2014 6:39 AM] to teach 'loving kindness' without the other three Brahmā Viharas and with little or no reference to the other important doctrines of the system. Here it is made clear that however much this is a beneficial practice, its final result is limited. One should not rest contented at this level! Here is a method for going deeper.

Unit 11

[AN 4.176] Aspiration, Woodward translation
The Buddha points out role models for bhikkhus, bhikkhunīs, upāsakos and upāsikās. The individuals named are linked to pages giving some biographical material and additional links.

'Monks, there are gross impurities in gold,
such as dust
and sand,
gravel
and grit.

The dirt-washer
or his prentice
heaps it into a trough
and washes it,
washes it up and down,
and runs the dirt out.

When this process is abandoned and ended,
there still remain moderate impurities in the gold,
such as fine grit
and coarse sand.

The dirt-washer
or his man
repeats the process.

When this is abandoned and ended
there still remain trifling impurities
such as fine sand
and black dust.

The dirt-washer
or his man
repeats the process.

Thereafter the gold-dust alone remains.

2. Then the goldsmith
or his man
heaps that sterling gold
into a crucible
and blows it,
melts it together
but does not run it out of the crucible.

That sterling gold is then blown till it melts:
it is molten but not flawless,
it is not done with yet,
its impurities are not yet strained off.

It is not pliable
nor workable
nor glistening.

It is brittle,
not capable of perfect workmanship.

But a time comes, monks,
when that goldsmith
or his man
blows that gold till it melts,
melts it down
and runs it out of the crucible.

Then that sterling gold is melted,
molten,
flawless,
done with,
its impurities strained off.

It is pliable,
workable,
glistening,
no longer brittle;
it is capable of perfect workmanship.

For whatsoever sort of ornament one wishes,
be it a gold plate,
or a ring
or necklace
or golden chain,
he can make use of it for that purpose.

— AN 3.100-Woodward

Unit 12

Lakkhaṇa Thera, biographical entry in the Personalities section.

Unit 13

[SN 4.35.28] On Fire, Woodward translation
Bhikkhu Thanissaro translation, Ñanamoli Thera translation and Olds translation.
The Woodward translation is fully rolled out. My translation of this was very early (for me) and was going for drama. None of the other translations is complete. Delivered by someone who can be taken seriously it is enough to make one get busy. Originally delivered to 'the Three Kassapas' and their followers, it resulted in the entire group of one thousand becoming Arahant on the spot. A really good case for those who argue that Arahantship can be had without going through the four jhānas. This was the third sutta delivered by Gotama.

Unit 14

[SN 2.19.1] A Lump of Bones, Mrs. Rhys Davids translation,
[SN 2.19.2] Cattle-butcher, Mrs. Rhys Davids translation,
[SN 2.19.3] Morsel and Fowler, Mrs. Rhys Davids translation,
[SN 2.19.4] The Flayed Sheep-butcher, Mrs. Rhys Davids translation,
[SN 2.19.5] Sword-pig-butcher, Mrs. Rhys Davids translation,
[SN 2.19.6] Javelin-deer-hunter, Mrs. Rhys Davids translation,
[SN 2.19.7] Arrow-judge, Mrs. Rhys Davids translation,
[SN 2.19.8] Sharp-point-driver, Mrs. Rhys Davids translation,
[SN 2.19.9] The Spy, Mrs. Rhys Davids translation,
[SN 2.19.10] The Corrupt Judge, Mrs. Rhys Davids translation,
[SN 2.19.11] The Adulterer Sunk in the Pit, Mrs. Rhys Davids translation,
[SN 2.19.12] The Dung-eating Wicked Brahmin, Mrs. Rhys Davids translation,
[SN 2.19.13] The Flayed Adultress, Mrs. Rhys Davids translation,
[SN 2.19.14] Ugly Woman, Fortune-Teller, Mrs. Rhys Davids translation,
[SN 2.19.15] The Dried-up Woman, Scatterer of Coals Over One of Her Fellows, Mrs. Rhys Davids translation,
[SN 2.19.16] The Headless Man, the Bandit, Mrs. Rhys Davids translation,
[SN 2.19.17] The Almsman, Mrs. Rhys Davids translation,
[SN 2.19.18] The Almswoman, Mrs. Rhys Davids translation,
[SN 2.19.19] The Sister-in-training, Mrs. Rhys Davids translation,
[SN 2.19.20] The Novice, Mrs. Rhys Davids translation,
[SN 2.19.21] The Woman-novice, Mrs. Rhys Davids translation,
Both the Rhys Davids translation and the Pāḷi are fully unabridged ... for the first time since they were first set down in writing or maybe even earlier. A series of nearly identical suttas in which Lakkhana asks the venerable Mahā-Moggallāna to explain the reason that he smiled on their way to Rājagaha. Mahā-Moggallāna tells of having seen a ghost suffering great torments. The Buddha says that he too has seen this ghost and reveals the reason it is experiencing such a fate.
Mrs. Rhys Davids notes the commentary as stating that the bodies of these ghosts were very large. I have heard the same thing by way of a Jamaican seer who said they were as large as football fields or even larger and that they sometimes took days to pass through and during that time many people would enter strange moods they couldn't explain. [See AN 5.100 n.5 for a case like this but of a higher sort of birth than the Ghost and which did not cause any disturbances in this world when it passed.]
Imagine the effect on the bhikkhus there as this routine was carried out day after day for 21 days. The Buddha notes that had he told of these things himself he might not have been believed, but by being spoken of by Mahā-Moggallāna and confirmed by Gotama in front of Lakkhana and (probably a growing number of) others that were likely present, there is a triangulation set up which makes doubt very difficult.

Unit 15

[AN 4.3] Uprooted (a), Woodward translation.
Four types of action which amount to having uprooted and spoiled one's self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and four types of action which do not uproot, do not spoil the self, and which surround one with purity, bring praise by the wise, and which result in much good kamma. See also: AN 3. 145, 146, 147 148 and many others.
[AN 4.4] Uprooted (b), Woodward translation.
Poor behavior towards four persons amounts to having uprooted and spoiled one's self, being surrounded by impurity, subject to reproach by the wise, and which results in much bad kamma; while good behavior towards four persons does not uproot, does not spoil the self, surrounds one with purity, brings praise by the wise, and results in much good kamma.
[AN 4.5] Uprooted (c), Woodward translation.
The Buddha describes the commoner, the Streamwinner, the Non-returner and the Arahant in terms of their relationship to the stream or natural flow of life.
[AN 4.6] Uprooted (d), Woodward translation.
Whether one's learning be great or small it profits not if one does not understand either the words or the point or if one does not follow the teachings within the Dhamma, but whether one's learning be great or small it profits well if one understands the words and the point and one follows the teaching within the Dhamma. This sutta has in it an unmistakable work of later editing in the list of works that are supposed to be read by one who is to be called well read (having 'heard much'). The list includes books known to be much later in origin than the Suttas. This is both discouraging and hopeful. It is discouraging because seeing work of this sort it is clear that there was some tampering with even the Suttas. It is discouraging because it has tainted this work with bias (the desire to have works that are not original documentation considered as original documentation) and allowed in doubt. It is hopeful because it shows the childish stupidity of the tamperers. They could not see that it would be easy to see what they have done. What they do is always clumsy and obvious and consequently if one keeps alert they will not lead one astray. (But clearly they have already lead many astray!).
[AN 4.7] Illuminates (the Order), Woodward translation.
Four who are accomplished in wisdom, disciplined, confident, deeply learned, Dhamma-bearers, who live according to Dhamma, that illuminate the Order.
[AN 4.8] Confidence, Woodward translation.
Being able in mind to answer four charges of self-deception that could be made against him the Buddha is confident he is Awakened and teaches a doctrine that will lead those who follow it to the end of pain. See MN 12, AN 6.64 listed above.
[AN 4.9] Craving, Woodward translation.
If craving arises in a bhikkhu it arises from one or another of these four sources.

Unit 16

[AN 6.64] The Lion-Roar, Hare translation.
Six powers of the Buddha by which he claims leadership, has confidence in addressing any group, and rolls on the wheel of Dhamma.
The key to getting the real feel for this sutta is in understanding the term 'yathā-bhūta' 'such as lives' Hare: 'knows as fact'; Bhk. Bodhi: 'understands as it really is'; Bhk. Thissaro: 'as actually present'. PED: bhūta grown, become; born, produced; nature as the result of becoming. I suggest 'such as it is/was'. We only need the 'really, in fact, actually' because we do not believe the statement on its face. This emphasis is not in the term itself. And this is the point of this sutta, that is that in three sets of six heavily emphasized statements the Buddha is saying that the powers he is claiming for himself here are things he sees in the same way as any other phenomenon observable in the world is seen. That is why this is called a 'Lion's Roar'; it is a public declaration of some virtue in one's self for the sake of eliminating doubt. Like the Lion's roar as it leaves its den in the evening to go out into the jungle to take the evening air, it is a strong reminder to creatures large and small as to what they are dealing with and to make themselves safe. In our world where the lie is so commonplace that we no longer believe anything, it is hard to see that in Gotama's time, where even most criminals if asked if they committed a crime would admit it for shame at lying, to make a false assertion, or even a self-deceptive assertion (saying something that is not true), so many times in succession without going crazy on the spot would be a virtual impossibility. This sutta, and those of this type, are close relatives to the magic command/wish/demand made by an 'act of truth'; 'Let lightening strike me dead if such and such is not the truth, or let my people go.' ... usually requiring the public revelation of some deep personal secret.
See MN 12, and AN 4.8.

One of the powers as translated here is that the Buddha: ...knows the stain, purity and emergence in musing, deliverance and concentration attainments. This (italicized phrase) is, in the Pāḷi: jhāna-vimokkha-samādhi-samāpattinaṁ. No hyphens. Does this mean, in stead: "jhāna-deliverance-samādhi-attainments" — one compound term? ("knowing-release-serenity-attainment"), a single idea, not three? The problems in attaining, clarification of, and emergence from a state of release in serenity attained through jhāna? If not, what is the implied distinction between 'jhāna' (knowing) and 'samādhi' (serenity)? See also in this regard: MN 12. Bhks. Ñanamoli/Bodhi have this there as here, 3 ideas. Bhk. Bodhi's note there, apparently relying on commentary, ignores 'samādhi' and explains the releases as liberations (the vimokkha, 'releases' include the four immaterial jhānas and the attainment of the ending of perception and sense experience) and samāpatti as 'the attainments': of jhāna, the four immaterial attainments and the cessation of perception and 'vedana', ('ending-perception-experience'). In any case, this translated as three concepts amounts to a heap of confusion.

— p.p.

Another interesting thing to note in this sutta (ignoring Hare's translation of samādhi as 'concentration') is the statement that these powers, which include the three 'visions' associated with Arahantship, are attained only by those who have (or who 'are') 'samādhi.' Depending on how one understands this term this can be problematic. Samādhi defined as the four jhānas, (but the term was not 'sammā samādhi') it is saying that the four jhānas are necessary for arahantship. Defined as serenity, the highest form of which is the jhānas, and the three modes of which are ambitionlessness, signlessness and emptiness, attainment of the four jhānas, or all four, might not be absolutely required. The first jhāna would certainly qualify as samādhi or serenity.

Unit 17

[MN 12] Greater Discourse on the Lion's Roar, Horner, translation.
This is a hair-raising sutta. It was delivered by Gotama towards the very end of his life. It is jam-packed with interesting information. And it is a first rate work of literary/oratory art by any standards. A bhikkhu who left the order is going around saying that there is nothing extraordinary about Gotama or his doctrine. Gotama, hearing of this person's opinion replies with a wide-ranging rebuttal listing the wondrous aspects of his awakening and the scope of his knowledge.
There is one statement made in this sutta which has the potential to cause great confusion caused by the current translations including my own. In the section where Gotama is describing his ability to see the destinies [literally 'gettings'] of persons (Ms. Horner translates gati as 'bourn' which is, as they said in those days, an 'unfortunate' translation as it relates to the Arahant who's entire purpose is to escape 'bourns'), the final sort of person he describes is the one who destroys the corrupting influences [see here] [āsavas], that is, the Arahant, and who by that enjoys feelings that are exclusively pleasant. The term translated 'feelings' is 'vedana'. This is the translation most often used. I have translated this 'sensation' and 'sense experience' because 'vedana' is most frequently associated with sense-experience. It is the term between 'touch' (or contact) and 'thirst' in the paṭicca samuppāda and consists of the experience of pleasure, pain, or not-pain-but-not-pleasure, and in the case of the first two it is something which must be let go to attain Arahantship. So what is being spoken of here? The explanation is that 'vedana' is of two sorts: that which is downbound to the world, which would be sense-experience or experience through the senses, and that which is a consequence of letting go (actually 'nirāmisa' meaning putting down meat, or 'carnal-free'). (These two modes of 'vedana' are to be found in the Satipaṭṭhana sutta and elsewhere.) So in the case of the use of this term in this sutta the translation 'sensation,' implying experience through the senses, would be ... um ... 'unfortunate'. 'Feeling' with an even stronger association with contact, is also not good. The better translation would be, in all cases, just 'experience' (e.g.: contact of the eye with a visible object gives rise to pleasant experience, unpleasant experience, experience which is neither unpleasant nor pleasant). The word 'vedana' itself means 'the given experience' or the 'thrill-given' or 'the given thrill' associated with the experience of life, especially that experienced by one who attains awakening. This is the only case that I am aware of where the experience of the Arahant is directly put in terms of 'vedana'. It is helpful that we do have this one case at least, in that it clarifies the understanding of the carnal-free sort of ... experience. When the 'vedanas' are numbered as eighteen, [see SN 4.36.22] the 'six forms of detachment [upekkha] relating to giving up [of each of the six senses] would be the experiences of the Arahant (or one experiencing temporary release); when the vedanas are numbered as thirty-six, the eighteen related to giving up include six each of pleasure, pain, and detachment. In this latter case, understanding this through MN 12, the experience of the Arahant would be exclusively the experiences of pleasure because he no longer is in danger of the experience of pleasure associated with detachment turning into the experience of pain (which is the case of temporary release) because of its ending, and he is at all times and in all ways detached. ... or so I understand this. I see this very much as one might imagine the case of living in anti-matter. The Arahant has the not-experience of all that which exists in the world. Because he is free from the hazard of the material world, which is ending, his experience is endlessly pleasant.
See AN 6.64, AN 4.8.

Unit 18

[AN 4.11] Deportment, Woodward translation.
Whether walking, or standing, or sitting, or lying down, a bhikkhu who does not wish to be known as a slacker, who does not wish to deprive himself of his opportunity for attaining the goal, should rid himself of lustful, deviant, or cruel thoughts.
In the Satipaṭṭhana Sutta we learn to pay attention to the four postures. Here we see what we should be observing and doing as we make ourselves aware of the postures. I harp on the mistake of thinking this is a practice intended to focus solely on observation of the posture (or sensations, mental states and Dhamma) and noting 'standing, standing, standing' etc. but this is the extent of the practice as taught by huge numbers of followers of Mahasi Sayadow. We have to acknowledge such persons as pioneers in bringing us Dhamma, but simultaneously we must avoid blindly following what they have taught when the shortcomings of what they have taught become obvious when compared to the greater body of information available later. The goal is not observation of the present moment, it is freedom from identification with the existing. One notes the body, etc., (what is there in front of the eyes) but in context (internal, one's own and what is thought of as one's own, and external, what does not pertain to the self or comes from the outside the 'whole body of available information') relative to sensation, mental state and Dhamma, and all this, even, only to the extent (i.e., not to be made the point of the practice) that it serves the purpose of calming down to such a degree as enables attaining insight through the lens of the Dhamma into the validity of the Four Truths or the Paṭicca Smuppāda, and further to that insight, to determine what needs to be done to attain the freedom from the existing moment that is the ultimate goal.
[AN 4.12] Virtue, Woodward translation.
Whether walking, or standing, or sitting, or lying down, a bhikkhu who has trained himself in ethical practices has overcome the hindrances. Then, to become one known as energetic, careful and resolute, he must develop energy, establish his memory, calm his body and concentrate and tranquillize his mind.
This sutta builds on the previous sutta further developing the satipaṭṭhanas by way of the postures.
[AN 4.15] Types, Woodward translation.
The Buddha lists the Four major types of chiefs of beings in the world.
Woodward translates 'chief types', but these are not the chief types of beings, but the four major chiefs of beings.
[AN 4.16] The Subtle, Woodward translation.
Exquisite, Olds translation.
The Buddha describes four 'exquisites.' The meaning possible to draw from the three translations (including Bhk. Bodhi's) is different in ... um ... exquisitely subtle ways each of which will yield a radically different form of practice. At a certain point in your studies it will be vital, at the least, to understand that there are differences of opinion as to what is being said. I try and be helpful:

Four of the five 'stockpiles' (rūpa, vedanā, saññā, saṅkhāra) (khandhas) are to be dealt with:

Per Woodward: A monk is possessed of the power to penetrate the subtlety [sokhu-m-māni] of body, feeling, perception, activities; he beholds no other power more excellent, he aspires for no other power.

Per Bhk. Bodhi: A bhikkhu possesses supreme exquisiteness [sokhu-m-māni] of form, feeling, perception, volitional activities, he perceives no exquisiteness more excellent, and does not yearn for any other exquisiteness.

Olds: A beggar has beheld a most exquisite shape, experience, perception, own-making, cannot conceive of a higher exquisite shape, etc., and aspires to no higher exquisite shape, etc..

The problem with Woodwar's translation begins and ends with the fact that there is no mention of any sort of power in the Pāḷi. He is giving us an interpretation in reliance on his understanding of what is said in the commentary: [Per footnote: "Comys. read sukhu-māni and define as: 'knowledge of how to penetrate the subtle characteristics.] By this he has, I believe, short-circuited the intent of the sutta and deprived the reader of the little itty bit of visibility of the absolutely essential piece of knowledge it provides. (I'll get to that in a minute and you can judge for yourself.)

The problem with Bhk. Bodihi's translation is that he has the bhikkhu possessing (having become in himself, most exquisite in) these forms, etc. which perceptions would justly be called vanity, self-deception and manifestation of a belief in self. He footnotes; My [insert in italics]:

"Mp's explanation [see quote above] seems to me problematic. I would identify exquisiteness of form with the form perceived in the fourth jhāna, exquisiteness of feeling with the neither-painful-nor-pleasant feeling occurring in the fourth jhāna and the formless attainments, exquisiteness of perception with the perception in the base of nothingness, and exquisiteness of volitional activities with the residual volitional activities in the base of neither-perception-nor-non-perception."

Putting aside that these are just guesses (he says "I would identify" not "These are"), Bhk. Bodhi is trying to identify what is the exquisite form, etc. being spoken of. If the attainment of a certain state had been the point of the sutta, it is certain that that would have been stated. There are much more direct and less uncertain ways to get the states Bhk. Bodhi mentions than leaving it up to the subjective judgment of the individual. But the Buddha says: These are the exquisites. In some way what we have in front of us must be made to be those exquisites. The meaning of a sutta needs to be found in the wording as it is found ... for the most part, except where there is an obvious connection between suttas, a sutta will have been delivered to an audience which might in its lifetime hear that sutta and only that sutta. Further, if the prose part of the sutta is to be taken alone, Bhk. Bodhi's translation is making the Buddha say that these four exquisites, attained by the bhikkhu, are the most exquisite exquisites, which is not the case. The most exquisite form of a bhikkhu does not compare to the most exquisite form of the Buddha, for an example. The most exquisite form of a bhikkhu at one minute will not be the same as his form will be in the next minute so it will not be possible for him to form the non-desire to have any other exquisiteness since he doesn't have the one he thinks he has in the first place. ... and for many other similar reasons this cannot be the meaning.

My suggestion is that the prose part of the sutta is an instruction in how to identify when one has perceived forms, etc., in a way which requires no further exploration of form to know that one has seen sufficient to understand form as it is. "Having seen the best, I can leave the rest." It is not necessary to have seen the most exquisite (the absolute best) form of all forms, and it is not necessary to have perceived form in any particular state, and it is not necessary to have become form in any particular state, to have reached the point where a form is perceived as exquisite, it is simply necessary to have seen such a form as satisfies. That is, to re-interpret the quote from the commentary: having seen forms in a way that satisfies provides a basis for insight into the characteristics of forms. Or one might say gives the power to penetrate the subtleties of form.

That is the sum total of the sutta, but there is a verse that follows which possibly clarifies and certainly confuses the meaning. It says:
Per Woodward: If he knows the subtlety of form, and sees various things about feelings, perceptions and activities, the monk lives in peace in his final body having conquered Mara.
Per Bhk. Bodhi: Having known the exquisiteness of form, and seeing various things about feelings, perceptions, and volitional activities, the bhikkhu lives in peace, bears his final body, having conquered Mara.
Olds: Knowing exquisite form, and understanding certain things about experience and perception he knows that the own-made is painful and not self and aspires to peace, to bearing his final body and to conquering Mara.

Woodward and Bhk. Bodhi essentially agree, I dispute. But the real problem here is that this is only one case of what should be four. We should be finding here that: Knowing exquisite form, exquisite experience, exquisite perception and exquisite own making, and seeing certain things about experience and perception (and I would add 'form') he understands that the own-made is not self and he aspires to peace, bearing his final body and to conquering Mara ... or ... there should be four separate stanzas, one each for exquisite form, exquisite experience, exquisite perception, and exquisite own-making, each with a concluding set of factors.

My guess? The commentator who invented the explanation used by Woodward and objected-to by Bhk. Bodhi (but actually accepted by him in the form of the verses) inserted the verses intending to reveal the meaning, (that is, the verse is the original commentary). As commentary he would not necessarily need to work out all the variations.

[AN 4.17] No Bourn, Woodward translation.
The Buddha describes four ways of going wrong. In this and the next three suttas Woodward translates 'gati' as 'bourn' which has the effect in these cases, where the term is 'agati' of turning these suttas upside down. One way of describing the aim of the system is to say that it is to achieve the state where there are no further 'bourns' and one sure way not to achieve that goal is to take hold of desires, hatred, stupidity and give reign to fear. But by Woodwards phrasing this is just what one is to do. Of course the meaning is that these are the four ways of going wrong or getting things or behaving incorrectly or the acting against 'good form' that is mentioned in the gāthās.
If the gāthās were eliminated, the possible meanings for each sutta are dual and opposite depending on whether one understands the intent to be pointing to the goal of the arahant or a worldly goal and whether one is to understand the subject as 'ways of going wrong' or 'what you get from going wrong' i.e., destinies. Aside from the gāthās there is no reason to think that these double meanings were not deliberate, if not, perhaps, hidden to most under the meaning as we hear it now. This sutta paints half of a picture. The other half is in the next sutta, and the sutta following that combines the two. I have translated that sutta just to put in my thought about how it should be read. Otherwise Bhk. Thanissaro's translation would do. The fourth in the series gives a variation which looks to my eye as though it was intended to point to what is to be understood in the lot as it gives an every-day example. (see also on this subject, Ms. Horner's translation of MN 12)
[AN 4.18] Bourn, Woodward translation.
The Buddha describes four ways one does not go wrong.
[AN 4.19] Bourn and No-Bourn, Woodward translation.
Going Wrong and Not Going Wrong, Olds translation.
The Buddha describes four ways of going wrong and four ways one does not go wrong.
[AN 4.20] The Food-Steward, Woodward translation.
The Buddha describes four ways the distributor of food in the Saṅgha goes wrong whereby he ends up in Hell and four ways that he does not go wrong and thereby ends up in Heaven.
[AN 4.23] The World, Woodward translation.
The Buddha declares his freedom from all things worldly and lists the attributes of the Tathāgata. Followed by verses of admiration which have been added to the Renga.
[AN 4.24] Kāḷaka Woodward translation.
The Buddha explains that his statement that he knows and understands whatsoever in the world, with its Maras, Brahmas, hosts of recluses and Brahmins, devas and mankind, is seen, heard, sensed, cognized, attained, searched into, pondered over by the mind, is to be understood as a simple statement of fact and is not a brag and that because he does know these things, to say otherwise would be a lie.
[AN 4.25] The God-Life Woodward translation.
The Brahmā-cariya or Holy Life is lived for the sake of finding the self-control, letting-go, detachment, and bringing to a conclusion to the problem of pain in existence not for the worldly advantages of fame, gains and favors.
[AN 4.26] The Cheat Woodward translation.
The Buddha states that pretend bhikkhus, stubborn persons, gossips, crafty and undisciplined individuals are not followers of what he has taught and have no chance to gain, grow, or prosper in this system, but those whose interest is genuine, who are open-minded, wise, flexible, not gossips, who exercise self-control are followers of what he has taught and will gain, grow, and prosper in this system.
[AN 4.27] Contented Woodward translation.
The Buddha praises contentment with basics of clothing, food, shelter and medicine that are worthless, easy to obtain, and blameless.
[AN 4.28] Lineage Woodward translation.
Among the ancient story-lines running down through the history of mankind — The Warrior's path, the practitioner of the holy life, ordinary people, shaman (sorcerers, wise men, witch-doctors, curers), powerful families, and Kings — there is also the lineage of the Ariyan, a warrior, holy man, ordinary man, shaman, powerful person, and king all wrapped up in the seeker after the solution to the problem of pain in existence. Here Gotama speaks of the four ancient practices of this latter group. Woodward speaks of four lineages, but what is being spoken of is four practices of one lineage.
[AN 4.29] Factors of Dhamma Woodward translation.
Four paths of good form that are ancient, long standing, traditional, primeval, pure and unadulterated, unconfused, respected by the wise.
[AN 4.30] Wanderers Woodward translation.
The Buddha visits a Wanderer's park and teaches the four paths of good form that are ancient, long standing, traditional, primeval, pure and unadulterated, unconfused, respected by the wise. And in this case he adds emphasis by showing that disparaging these four subjects one to ridicule.
We may have in this sutta a valuable opportunity to clarify our understanding of some important terms by their comparison with the factors said to be present when they are absent.
'Sammā-sati' for example, is contrasted with forgetfulness 'muṭṭha-s-sati' and 'a-sampajāna' 'non-cognizance' (lack of understanding), but also, according to PED, lack of mindfulness and attentiveness. We do have one word that means 'remember', 'mind', and 'pay attention to' in the word: 'mind' — (The mind, mind your manners, mind the children). We should probably use that in spite of the fact that it sounds somewhat old fashioned. Old fashioned is sometimes more clear than the modern, and this is especially important in this system which is so mathematically constructed. 'Sammā-samādhi' is contrasted with 'a-samāhitaṁ' literally 'non-confligration' which might seem like a good thing, but the meaning is 'not-kindled,' 'not lit,' (for which remember that one meaning of 'jhāna' is 'to burn') but also not-gathered together, composed, concentrated, collected, and 'vibbhanta-cittaṁ' 'a roving heart'.
I have spoken out against the translation of 'samādhi' as concentration which is only one factor of samādhi and suggested 'serenity:'

From Latin sernus, clear, fair, calm (of weather) peaceful, cheerful; akin to OHG serawēn, to become dry; Gr: χερον dry land. 1. completely clear, fine, or balmy suggesting or conducive to calm peacefulness free of storms or unpleasant change. Shining bright and steady and unobscured. 2. marked by or suggestive of utter calm and unruffled repose or quietude without suggestion of agitation, trouble, fitful activity, or sudden change. — Websters

After consideration of these contrasting terms, I still believe serenity is the better choice. It contains the germ of concentration while it incorporates ideas such as clarity and calm and lack of disruption caused by activities all of which are aspects of samādhi. One might raise the argument against this choice that there is the existence of 'miccha-samādhi'; or 'low' or 'contrary' or 'mistaken' (but not wrong!) -samādhi, and that where there can be misdirected concentration, how is it possible to have misdirected serenity? My response is that it is possible, as in the case of the serenity that sometimes occurs to those in battle and those engaged in highly worldly activities ... I'm thinking of painting, what were you thinking of? Gotama is in this sutta speaking of 'Sammā-samadhi'. That which is less than perfect serenity could easily be characterized as being less than perfectly composed and subject to a roving heart.
[AN 4.31] The Wheel Woodward translation.
The Buddha describes the four wheels on which rolls prosperity for gods and men.
[AN 4.32] Sympathy Woodward translation.
The four bases for making friends. Woodward translates 'Saṅgaha' as 'sympathy' in the sense of 'being of the same mind', 'in sympathy', 'simpatico'. Bhk. Thanissaro: 'fellowship.' See also: DN 33.4.40
[AN 4.33] The Lion Woodward translation.
The Buddha compares the fear and trembling inspired in animals by the lion's roar to the fear and trembling inspired in beings when the teaching of impermanence is heard taught by the Tathāgata.
[AN 4.34] Faiths Woodward translation.
A good word for those who go by faith. Four ways in which faith is placed in the best of things and having been placed in the best yield the best of results.
[AN 4.35] Vessakāra Woodward translation.
Brahman Vassakara visits Gotama and describes what the Brahmins call a great man and Gotama replies with what is called a great man in his Dhamma-discipline.
[AN 4.36] As to the World Woodward translation.
Brahmin Dona is walking along behind the Buddha when he notices the mark of the Wheel in Gotama's footprints. Drawing near he asks Gotama about what sort of being he may be and is told that he is beyond 'being' and is Buddha.
There are a couple of interesting things about this sutta aside from the lesson. First: though the Arahant is said to be 'trackless' here Dona is able to see his footprints. The commentary apparently attempts to explain that the footprints are invisible, but that this Brahman can 'see'. This is exactly backwards of the essence of the meaning of 'trackless'. Trackless should be understood as a matter of leaving no traces indicating that anything that was done by the 'trackless' one has been done from lust, hate, or stupidity. It is not a matter of leaving no footprints. The need to make Gotama into a supernatural being is to miss the real magic in what Gotama realized.
The other thing is that Woodward speculates that this is the Dona to whom was given the Buddha's bowl on his death. I wonder what happened to this bowl?
[AN 4.37] Incapable of Falling Away Woodward translation.
The Buddha enumerates four practices which ensure that one will not fall back.
[AN 4.39] Ujjaya Woodward translation.
Brahmin Ujjaya asks if Gotama praises sacrifices and is told that he does not praise bloody sacrifices and that they are of little worth but that he does praise traditional charitable sacrifices and that they are of much worth. Woodward footnotes the commentary describing a time previous to the Buddha in which sacrifices were not bloody, a story told in KD.SNP.2.7: Brāhmaṇa-dhammika Sutta.
[AN 4.40] Udayi Woodward translation.
Brahmin Udayi asks if Gotama praises sacrifices and is told that he does not praise bloody sacrifices and that they are of little worth but that he does praise traditional charitable sacrifices and that they are of much worth. Identical to the previous sutta but with different concluding verses.
[AN 4.42] Questions Woodward translation.
The four ways of dealing with questions. See also on this subject: AN 3.67. Just one of thousands of seemingly simple ways of dealing with ordinary situations that we are not usually taught but which are very helpful in clarifying one's thinking.
[AN 4.43] Wrath (a) Woodward translation.
Eight sorts of persons. Those governed by wrath, hypocrisy, gains, and fame, and those governed by Dhamma. These lists of persons found throughout the suttas are very helpful when it comes to controlling one's reactions to what feels like unreasonable behavior. Not everyone is governed by the reasonableness of the Dhamma. It is not likely, for example, that one will find success in dealing with a person governed by wrath by responding directly to any given episode of wrath. One must approach strategically, understanding the basis from which the person operates, and making one's response appear rational from that perspective.
[AN 4.44]
Wrath (b) Woodward translation.
Eight sorts of respect; respect for wrath, hypocrisy, gains, and fame; and respect for true good form as opposed to each of these.
[AN 4.45] Rohitassa (a) Woodward translation.
Gotama converses with the Deva Rohitassa who asks if it is possible to reach the end of the world where there is no more birth and aging and death and rebirth. Gotama explains that it is not possible to get to that end of the world by 'going' but it is not possible to make an end of birth and aging and death and rebirth without reaching the end of the world. The world, he says, the origin of this world, the end of this world, and the way to go to go to the end of this world is to be got by understanding this body with its perceptions and thoughts.
[AN 4.46] Rohitassa (b) Woodward translation.
Gotama relates to the bhikkhus his conversation with the Deva Rohitassa who asks if it is possible to reach the end of the world where there is no more birth and aging and death and rebirth. Gotama explains that it is not possible to get to that end of the world by 'going' but it is not possible to make an end of birth and aging and death and rebirth without reaching the end of the world. The world, he says, the origin of this world, the end of this world, and the way to go to go to the end of this world is to be got by understanding this body with its perceptions and thoughts.
This sutta looks like it should just be the second half of the previous sutta. It might be interesting to some to note that in the Pāḷi there is an unusual effort made to make this repetition of the sutta read like a modern narrative. Where usually what we find in such cases is an exact repetition of the events as they were previously told, here there is inserted such transitional phrases as: "When he had said that, I responded ..." So now we have three ways repetitions are found: strict repetition, encapsulation ('and they repeated all that had happened') and this narrative form.
[AN 4.47] Very Far Away Woodward translation.
Farther apart than the earth and the sky, the two shores of the oceans, the place of the sun's rise and its setting are the values of the good from those of the bad.
[AN 4.48] Visākha Woodward translation.
The Buddha bestows high praise on Visākha for teaching Dhamma with great skill.
[AN 4.49] Perversions Woodward translation.
The Buddha teaches that holding that the changing is not changing, that pain is not pain, that not-self is self, that what is foul is fair is a perversion of perception, the heart, and point of view, but that to hold that the changing changes, that pain is pain, that what is not-self is not-self, and that what is foul is foul is not a perversion of perception, the heart, and point of view. Seems straight-forward enough ... until you start to examine what you are being told in the news, in ads, by teachers and by example of the leaders of men and of nations. Then you can see that without being taught such basic ideas as are found in this sutta sorting out without bias what is and what is not worth listening to and following is no easy task.
[AN 4.50] Stains Woodward translation.
Four slimes that slime the life of the recluse, preventing it from blazing up and shining forth: drinking alcohol, sexual indulgence, handling money, and earning a living other than by begging. Kilesa, slime; as in the slime left by a snail.
[AN 4.52] Flood of Merit (to Laymen) (b) Woodward translation.
Unwavering confidence in the awakening of the Buddha, the teachings of the Buddha, and respect for the followers on the four stages of progress along with possession of high standards of ethical behavior — each of these things produces a flood of good kamma.
[AN 4.53] Living Together (a) Woodward translation.
The Buddha describes four sorts of couples found in the world: a bad man living with a good woman, a good man living with a bad woman, a bad man living with a bad woman, and a good man living with a good woman.
[AN 4.54] Living Together (b) Woodward translation.
The Buddha describes four sorts of couples found in the world: a bad man living with a good woman, a good man living with a bad woman, a bad man living with a bad woman, and a good man living with a good woman. Identical with the previous sutta with one term changed in the descriptions.
[AN 4.56] Well matched (b) Woodward translation.
Matched Lives (2) Olds translation.
The Buddha describes the way a couple that desires to find each other in the next life may do so. This sutta was prompted by the events described in the previous sutta, AN 4.055 where a perfectly matched couple ask Gotama how this may be done.
[AN 4.57] Suppavāsā Woodward translation.
Suppavasa of the Koliyans gives a meal to the Buddha and is told that the food giver both gives and gets, life, beauty, happiness and ability. Think of it this way: 2500 years later we are still hearing about this woman because of her carefully prepared acts of charity.
[AN 4.58] Sudatta Woodward translation.
Anāthapiṇḍika visits the Buddha and is told that the food giver both gives and gets, life, beauty, happiness and ability. Similar to the previous but with different verses.
[AN 4.59] Food, Woodward translation.
The Buddha tells the bhikkhus that the food giver both gives and gets, life, beauty, happiness and ability. Identical to the previous but addressed to the bhikkhus.
[AN 4.60] The Householder's Duty, Woodward translation.
The Buddha tells Anāthapiṇḍika serving the Order is a layman's path to a good reputation here and a good rebirth hereafter. Gihī-sāmīci-paṭipadā, Householders High Road, Consummate Path to Walk. Not 'Duty.'
[AN 4.61] Four Deeds of Merit, Woodward translation.
The Buddha teaches Anāthapiṇḍika a wise way to manage accumulated wealth such that at the end it will be seen to have been well used.
[AN 4.62] Debtless, Woodward translation.
The Buddha teaches Anāthapiṇḍika four sorts of joy to be experienced by a householder: The joy of ownership, the joy of wealth, the joy of debtlessness, and the joy of blamelessness. So in these last three suttas we get a whole course in money management ... completely untainted by guilt or fear.
[AN 4.63] Equal with Brahmā, Woodward translation.
Four terms of admiration applied to families where mother and father are honored and treated with respect: "With Brahmā", "with the First Teachers", "with the First Gods", and "Worthy of Offerings."
The veneration given to parents in the Buddha's time is almost unimaginable today — to our great disadvantage when it comes time to review one's life and think about those who have been of great service to us ... not to mention the guilt emanating from neglect or actual mistreatment. The names for mother and father given here are of deep psychological importance. For the infant, the parents are indeed the Creator, the first teachers, the first gods and for the service they do for their child when it is young and helpless they are indeed worthy of offerings. Even the most neglectful parents have given their child life, food, clothing and much else. Most parents will have done more for their child than anyone else in the world will ever do. Those ideas which were not well articulated in infancy do not abandon the individual but underlie and support his entire relationship with the world throughout his life and returning again in old age they ask for their due and for the one who has neglected his parents this is a heavy debt to pay. If you have living parents now, make an effort now. Do not regret hereafter.
[AN 4.64]
Purgatory, Woodward translation.
Four behaviors that land one in Niraya. Hell. Woodward's translation 'Purgatory' reflects his understanding that Hell is permanent and endless where Purgatory is temporary. For the Buddhist all states are temporary including rebirth in Hell.
[AN 4.65]
Outer Form, Woodward translation.
Four ways people take measure: those who judge by outer appearances and trust in outer appearances; those who judge by hearsay and trust in hearsay; those who judge by self-abjigation and trust in self-abjigation; those who judge by good form and trust in good form.
Also here is a chapter of Designation of Human Types, Division of human Types by Four, Chapter 22 which is referenced by this sutta as an explanation of the terms. I question the definitions for the latter two types. In the first of those two, what is being spoken about is the sort of person who looks for humility, modesty, self-deprication, and such sorts of traits and where finding them judges the person to be a good person; for the second type as Woodward points out the Abhidhamma is focused too closely on "Dhamma" with a capital "D" where what is being spoken of is 'Good Form' which absent Dhamma would be based roughly on a refined view of the prevailing morality, not, as Woodward would have it on one's personal standard (though it would be one's personal standard, that personal standard would have a basis in some sort of common agreement as to right and wrong. All of these are in the end judging by personal standard. Standard that has been made personal.)
[AN 4.66] Lustful, Woodward translation.
Four types of persons: the lustful, the hateful, the deluded, and the proud.
[AN 4.67] Lord of Snakes, Woodward translation.
A bhikkhu has died of snake-bite so the Buddha gives the bhikkhus a 'charm' to project friendliness towards snakes. Footnote four in Ms. Horner's Vinaya version gives a good idea of what is at work:

Loving-kindness or love, mettā, and the three other modes of the brahma-vihāras are transferred from the mind of the suffuser to that of the being who is suffused or infused.

This is a phenomena that is the inverse of mind-reading: Thought projection. Ideas are things. They float around out there available to everyone and only become 'one's own' with identification. If a thought is strongly generated by one person (being) it can be identified with by others. Think of the universe as a gigantic brain in which signals are ever-present and where beings are like signal-receiving, but also signal-boosting stations.
I recommend reading this sutta in the Pāḷi even if you do not understand the Pāḷi ... though having the translation right there it is a simple matter to see what is what. The actual charm is the centered verses below the short introductory story. I also believe this 'charm' will be much more effective if said with comprehension in the Pāḷi if only because it is really 'charming' to the ear. Relax and you can see how a snake would find it so.
And also new Vinaya-Pitaka, Cullavagga 5 #6 the Vinaya version of this story which was (apparently) the reason for allowing bhikkhus to shed (let) blood in order to cure snake bite.
See also: DN 32, Jat. #203
[AN 4.68] Devadatta, Woodward translation.
The Buddha likens the fate of Devadatta to several things that bear fruit to their own destruction and the destruction of others.
There seems to me to be a problem here with Woodward's translation of 'parābhavāya'. The plantain, bamboo, reed and mule are said to 'atta-vadhāya' 'destruction of self' and 'parābhavāya' which Woodward translates 'destruction of others'. That Devadatta brought about problems for others is obvious, but not so obvious is the harm done to others by these other things. PED just has 'destruction.' 'Others' is not found in the word or outside it. Bhk. Bodhi has 'to his own ruin and destruction' which looks to be the better translation. Maybe 'to his own ruin and general (para) destruction. The problem here is holding on to 'atta' as 'self'. (little joke).
[AN 4.69] Effort, Woodward translation.
The Buddha defines the four best ways of making effort. Here is a good opportunity to see the way Gotama has constructed his system so as to make it 'helpful in the beginning, helpful in the middle and helpful at the end'. What he has done is worded the formula so as to make it generic. Taken as it is, in the beginning, the idea of what is an 'unprofitable state' and what is a 'profitable state' is left undeclared so that it applies to each individual as he himself defines it. That in turn will be a value which is under a constant state of upward revision because no matter how low the individual begins, by pointing himself to what he believes at that point is a profitable state, he moves himself forward to some degree. That is true even in the case of very low ideas of 'profit' such as increase in pleasure or wealth. In no long time success in the pursuit of a low level profit will be seen as the pursuit of the unprofitable. It is a natural course of things, for example, that the sensualist will discover that sensual pleasure is enhanced by abstinence. And if initially only to increase his pleasure he will turn to letting go and the track from there is steadily in the upward direction. It is also the natural course of things that the acquisition of wealth leads to the perception that there are higher degrees and forms of wealth. Because making the effort will result in the gain of profit or the elimination of the unprofitable, etc. there will be instilled faith in the formula and further effort, and so on. Just by beginning a benevolent cycle is set rolling. At a later point one will discover that what is considered 'profitable' in this system is the further set of generic instructions found in the Eightfold Path and later still in the Seeker's Path. Always the particulars will be left to the perception of the individual even when these latter are given in detail: the details are themselves generic in form.
[AN 4.70] Effort, Woodward translation.
Olds translation.
A wonderful sutta though of a sort likely to be discredited by many of 'modern' thought. The Buddha outlines the effects of leaders of men both good and bad. It has been pointed out here a few times that what needs to be seen is that this world is a work of the collective imagination and the laws of physics that govern it are, so far from being immutable, highly subject to agreement as to what is and what is not possible. Somewhere else here it has been pointed out that however much there is currently disagreement that there is such a thing as the influence on natural events of the behavior of men, what we have today is a corrupt leadership leading a corrupt populace into further corruption while at the same time there is drastic weather alteration, alteration of the position of the earth's pole and the manner in which that alters perception of the courses of the moon and sun, stress on food production and a deterioration of over-all health in the populous. (Some will argue with that last, but I would say that what we have, in so far as there is an increase in longevity, is the prolongation of the lives of a much weaker people through mechanical means. Left to nature, the lifespan of people would be decreasing. People are for the most part trading quality of life for length of life.)
[AN 4.71] Effort, Woodward translation.
Four things indicating assurance that one is on the way to Nibbāna: being of high ethical behavior, learned, energetic and wise. See also: Points of Controversy IV.8, Of entering on the Path of Assurance
Points of Controversy Appendix 6a: Niyama, Niyāma: 'Assurance.'
[AN 4.72] View, Woodward translation.
Four things indicating assurance that one is on the way to Nibbāna: thoughts of giving up, non-deviant thought, thoughts of harmlessness, and High View.
[AN 4.73] Worthy, Woodward translation.
The Buddha describes four modes of speaking about the self and others which lead to a reputation as a 'fellow man' and four that lead to the reputation of not being a 'fellow man'. The word for the 'fellow man' is 'sappurisa'. Woodward: Worthy; Bhk. Thanissaro: Person of integrity. Bhk. Bodhi: Good person. I have used 'good man' and also 'wiseman, shaman, preacherman, etc.' where the context seemed to speak of a person of more than ordinary good qualities.
[AN 4.74] The Young Wife, Woodward translation.
The bhikkhus are told to train themselves in sense of shame and fear of blame like the newlywed bride when she is first brought home to the family. This was in the days when several generations of a family might be living together in one home and where the parents of the groom would be the actual heads of the household. This was at a time when there was a lively sense of the respect due to elders. Further, the bride might be almost a stranger to her husband and if she were found unacceptable could be sent home which would bring great shame on her family.

As cattle when the lead bull swerves,
All of a mind to follow, swerve as well,
So with men, if he who is the leader be corrupt,
so much the more will those who follow be.
Th'unrighteous king to all the realm brings pain.

As cattle when the lead bull's course is straight
All of a mind to follow, go straight as well,
So with men, if he who is the leader be upright,
so much the more will those who follow be.
The righteous king to all the realm brings peace.

— AN 4. 70 Olds

Unit 19

Gati. Glossology entry.

Unit 20

The Book of the Gradual Sayings, Vol. II, Introduction, by Mrs. Rhys Davids, and Translator's Preface, by F.L. Woodward. Mrs. Rhys Davids Introduction and F.L. Woodward's Preface to The Book of the Gradual Sayings, Volume II: The Book of the Fours. I recommend you stay away from this Introduction until such a point as the tendency to anger, tearing your hair out, pounding your desk and throwing a brick at your computer is well under control. The arrogance and 'superiority' of this woman is beyond comprehension. If she had stuck to her own discipline she would have emerged a hero, but she has felt a need to 'explain Buddhism' to the world and has by that ventured into territory where she is simply an incompetent. She has passionately embraced her own view of what Gotama's teaching 'must' have been all about and is defending that view against all comers. What she has done is explained from a theoretical intellectual viewpoint based on her own experience and preconceptions what can only be explained properly by a practitioner. Its like a lawyer, untrained and inexperienced in any aspect of medicine, who writes an introductory text on medicine. For her, everything that does not agree with her view is a later 'monkish' construction (she want's Gotama, who spent most of his time addressing bhikkhus, to have directed his teaching primarily to the less interested common man), and by that she manages to ignore incalculably more than is accommodated by her view.
I include this work here because it is both the basis of controversy and of historical interest and it has been referenced by Woodward in a sutta in his translation of this volume.

Unit 21

[SN 5.55.39] Kāḷi, The Woodward translation.
The Buddha teaches The Four Dimensions of Streamwinning Cattāri Sotā-pattiyaṅgāni to Kāḷigodhā, the Sakyan lady, who declares that she is possessed of these four. The Buddha congratulates her and tells her she has declared Streamwinning.

Unit 22

[SN 5.49.001-012] 1. Ganges — Flows to the East, + 2-12, all in one file. (all untitled), the Woodward translation.
12 for the price of one! The Cattāri Sammā Padhāna (Four Consummate Efforts) lead to Nibbāna in the same way as the Ganges, Yamunā, Acīravatī, Sarabhū, Mahī Rivers flow to the East; and in the same way as the Ganges, Yamunā, Acīravatī, Sarabhū, Mahī Rivers flow to the Ocean. These constitute the first chapter of the Saṁyutta Nikāya book on the Consummate Efforts.

Unit 23

[SN 2.14.12] With Causal Basis C.A.F. Rhys Davids, translation,
The Buddha describes how sensual desire, deviance, and cruelty and their opposites arise from perception of information about things of a like nature. Mrs. Rhys Davids uses 'cause' for her translation of 'Nidana', tied-to, bound up with or down to. This idea pervades most people's thinking about Buddhism but it needs to be re-examined.

"The era of big data challenges the way we live and interact with the world. Most strikingly, society will need to shed some of its obsession for causality in exchange for simple correlations: not knowing why but only what."
"The ideal of identifying causal mechanisms is a self-congratulatory illusion..."

— quotes coincidentally found in Mayer-Schönberger and Cukier, Big Data Once again modern science catches up to Buddhsim. But I would say "Most strikingly, society will have to stop calling correlations causes."

Evil does not cause evil. It is through perception of evil - the cognizance of information conveying the idea of evil - that the idea of evil arises in the mind but the evil information did not 'cause' that idea, it came up in association with, bound up in that information. A thing that causes another thing always causes that other thing. That being the case there could be no escape from what that thing caused. But there is escape. Through the analysis of a thing into its component parts one is able to separate out the information that is giving rise to any specific idea and take measures to counteract its tendency to arise.
The idea of 'cause' is a sublimation of the idea of self. It requires that there be a force there independent of any given thing which is the 'cause' force. That is the idea of the ultimate existence of a thing and that is a sublimation of the idea of self. That is also at the root of the idea of a Creator God. This is also the problem with the translation of 'dhatū' as 'element': it implies an on-going ultimate existence of a thing.
Elsewhere the word most consistently translated 'cause,' 'hetu', is also being translated so carelessly. The word actually means 'driving force' which is a much clearer idea of what is actually happening in almost every case where 'cause' is used today in whatever field. The distinction is most helpful when trying to figure out the paṭicca samuppāda. The idea is that among factors that result in each phase, there is one which if missing, will prevent the arising of the next phase. The existence of forms of being (bhavas) does not 'cause' living in a form of being, but without forms of being there would be no living in any form of being.
[SN 2.14.13] Brick Hall C.A.F. Rhys Davids, translation,
Brick House, Olds translation.
The Buddha teaches that it is because of data, the available information, that perceptions, views and thoughts arise. Mrs. Rhys Davids translates 'dhatū' as 'element'. I have used 'information'. The question is: Is 'dhatū' a thing or material object, or is it that which can be known about things or material objects — A property or characteristic?
Here what would be understood using 'element' is that there is a big mass of 'blindness-element' out there that plops down on someone to cause him not to see what is there to see. This is no more the case than it is the case that there is a chariot there apart from its constituent parts. Solidity is a dhatū, but in a body of water that has become frozen, there is no 'thing' there that is the solidity of that water. The idea that it is 'solid' is generated within the perceiver through comprehension of the properties of resistance, impenetrability, etc. So here in this sutta the idea is that there is information there which can be resorted to or not; that the individual, reacting to sense experience with liking or disliking, blinds himself to information that would otherwise inform him with a more neutral view.
In the previous suttas in this series, beginning at SN 2.14.1 we learn one of the most important things there is to know about how to set the mind upright: that the diversity in perceptions comes from the diversity in data (my then translation of 'dhatū') and not the other way around. The eye comes into contact with a visible object and visual consciousness arises. To the mind, Eye, visible object and visual consciousness are all received as 'dhatū': information.
The individual begins with the belief at heart that he is the creator of the created. He thinks therefore he is. Things enter his world upon his perception of them. With the information that perception arises from objects and not the other way around, the tendency is to say that one's world is created by an external force. But the Buddha tells us that it is 'within this fathom long body that the beginning of the world, the end of the world and the escape from the world is to be found.' [AN 4.45] What has happened? Without noticing it the idea of self has, in its effort at 'self'-preservation, switched sides. A visual object comes into contact with my eye and creates my visual consciousness of that object. Put a billion or so of those perceptions together and snap fingers or breath into a lump of clay and there I am. "I did not create the world", "The world created me." But all that has happened in reality is that the properties of sensations, perceptions and consciousness have arisen from contact in conjunction with the view-property "I am this way" or "I am that way." A little information is a dangerous thing!
[SN 2.14.14] Low Tastes C.A.F. Rhys Davids, translation,
Inclined to Flow Together or Birds of a Feather Flock Together, Olds translation.
In the past, the future and the present beings gather together in groups based on similarities in their beliefs.
Here the idea that 'dhatū' is information or characteristic or property, not 'element' should have become clear. People do not go with the flow as though the flow were some river which carries them off, they flock together with those of characteristics similar to themselves.
[SN 2.14.15] Conduct, C.A.F. Rhys Davids, translation,
Many of the outstanding leaders under Gotama are walking back and forth followed by great numbers of disciples and the Buddha points out to the bhikkhus sitting around him that each is following a leader who's disposition is similar to their own. He then states that in the past, the future and the present beings gather together in groups based on similarities in their beliefs. This is an expansion of the previous sutta. There are links to biographical information on each of the leaders mentioned.
[SN 2.14.16] [Sutta] with Verses, C.A.F. Rhys Davids, translation,
The Buddha points out that just as muck blends with muck and milk blends with milk in the past, the future and the present beings gather together in groups based on similarities in their beliefs. A variation on the theme of the previous suttas.
[SN 2.14.17] Unbelievers, C.A.F. Rhys Davids, translation,
The Buddha Points out that in the past, the future and the present people gather together in groups based on similarities in their beliefs: those with no faith in the Dhamma with those of no faith, those with faith in the Dhamma with those of faith. A variation of the previous suttas. The PTS Pāḷi inserts the description of those with faith into the section on those without faith. It could be that this represents another way the sutta was to have been organized, but it is not developed that way in the rest. I have followed the BJT and CSCD. Mrs. Rhys Davids abridges in such a way as to obscure the way the sutta is organized. Both the Pāḷi and Mrs. Rhys Davids translation have been properly unabridged here.
[SN 2.14.18] The Five Based on Unbelievers, C.A.F. Rhys Davids, translation,
[SN 2.14.19] The Four based on 'The Unconscientiousness', C.A.F. Rhys Davids, translation,
[SN 2.14.20] The Three based on 'The Indiscreet', C.A.F. Rhys Davids, translation,
[SN 2.14.21] The Two by the term 'The Uneducated,' C.A.F. Rhys Davids, translation,
[SN 2.14.22] The Lazy,' C.A.F. Rhys Davids, translation,
Suttas 18-22 develop the theme begun in the previous suttas that in the past, future and the present people gather together in groups based on similarities in their characteristics in the form of a 'wheel' according to the following scheme (using Mrs. Rhys Davids Vocabulary):
18.: Unbelievers: unconscientious, unwise;
believers: conscientious, wise:
Unbelievers: indiscrete, unwise;
believers: discrete, wise;
Unbelievers: uneducated, unwise;
believers: educated, wise;
Unbelievers: lazy, unwise;
believers: energetic, wise;
Unbelievers: muddleminded, unwise;
believers: levelheaded, wise.
19.: Unconscientiousness, indiscrete, unwise;
conscientiousness: discrete, wise;
Unconscientiousness: uneducated, unwise;
conscientiousness: educated, wise;
Unconscientiousness: lazy, unwise;
conscientiousness: energetic, wise;
Unconscientiousness: muddleminded, unwise;
conscientiousness: levelheaded, wise.
20.: Indiscreet: uneducated, unwise;
Discreet: educated, wise;
Indiscreet:lazy, unwise;
Discrete: energetic, wise;
Indiscrete: muddleminded, unwise;
Discreet: levelheaded, wise.
21.: Uneducated: lazy, unwise;
Educated: energetic, wise;
Uneducated: muddleminded, unwise;
Educated: levelheaded, wise;
22.: Lazy: muddleminded, unwise;
Energetic: levelheaded, wise.

All this in the PTS translation is abridged down into one paragraph giving the titles and a description of the formula from which it would not be possible using it alone to figure out the actual scheme.

I don't know why people are not jumping up and down with delight at seeing these. Except, of course, that we are cool, and do not display our emotions in such a crude way. This is like looking back 2500 years and seeing the way people's minds were working and what they were taking delight in. There just is not anything even approaching this intimate view of another time in any other literature in the world. Simply marvelous!

[SN 2.14.23] The Unconcentrated,' C.A.F. Rhys Davids, translation,
The Buddha points out that people gather together in groups based on similarities in their characteristics. He identifies two groups with opposing characteristics that gather together.
[SN 2.14.24] The Vicious,' C.A.F. Rhys Davids, translation,
The Buddha points out that people gather together in groups based on similarities in their characteristics. He identifies two groups with opposing characteristics that gather together. Identical to the previous substituting 'vicious/virtuous' for 'unconcentrated/concentrated.'
[SN 2.14.25] The Five Moral Precepts,' C.A.F. Rhys Davids, translation,
The Buddha points out that in the past, future and the present people gather together in groups based on similarities in their characteristics. Identical in structure to the previous but substituting the five precepts for the terms.
[SN 2.14.26] The Seven Courses of Action,' C.A.F. Rhys Davids, translation,
The Buddha points out that people gather together in groups based on similarities in their characteristics. He identifies two groups with opposing characteristics that gather together. Identical in structure to the previous but substituting the last term for three on speech.
[SN 2.14.27] The Ten Courses of Action,' C.A.F. Rhys Davids, translation,
The Buddha points out that people gather together in groups based on similarities in their characteristics. He identifies two groups with opposing characteristics that gather together. Identical in structure to the previous but adding three additional characteristics.
[SN 2.14.28] The Eightfold, C.A.F. Rhys Davids, translation,
The Buddha points out that people gather together in groups based on similarities in their characteristics. He identifies two groups with opposing characteristics that gather together. Identical in structure to the previous but using what we have come to know as The Eightfold Path but which here is simply identified as 'Eightfold' or 'eight-dimensioned'. No 'Magga', no 'Ariya ~ Magga'.
[SN 2.14.29] Ten Factors, C.A.F. Rhys Davids, translation,
The Buddha points out that people gather together in groups based on similarities in their characteristics. He identifies two groups with opposing characteristics that gather together. It is interesting to note that although this sutta is, in the Pāḷi, named 'Dasaṅgika' 'ten-aṅgika' and the previous sutta is 'Aṭṭh'aṅgika' 'eight-aṅgika' (no 'magga') Mrs. Rhys Davids translates 'eightfold' and 'ten factors' while Bhk. Bodhi translates 'eightfold path' and 'ten factors'. I believe that in the same way we do not go around putting titles on the various conversations we have with people, that the suttas and such various lists as we find throughout the suttas were only given names when repeated reference to them made naming them a convenience. So it is a reasonable conclusion to think that what we have here is early relative to those places where the Eight-Dimensional Way or the Ariya Eight Dimensional Way and the (Ā)Sikkhāpada are referred to by those names. Again to my mind this would tend to suggest that these 'tedious repetitions' were early, not later 'monkish' additions. This theory is confounded by the fact that in the first sutta (also found in the Saṁyutta Nikāya) the 'Aṭṭh'aṅgika' is called ariyo aṭṭh'aṅgiko maggo. Could it possibly be that the first sutta was subject to 'monkish' tampering? More likely would be that it was occasionally referred to in these ways and later on the casual names stuck. To attain the Eye of Dhamma it is necessary only to have the first three of the Four Truths (to hear that 'this' is pain, that this pain has its origin in thirst, and that it can be brought to an end by ending thirst), but the fourth truth, being the Way to do it, is not explained in detail sufficient to make it comprehensible. Even allowing that aṅgikas 2-8 could be guessed at thinking the intent was 'the highest form in which these things are practiced) the first aṅgika, 'ditthi' or 'view,' was unique to Gotama and would not have been known in any way prior to this utterance. But the fact is that the Magga is, in its details, carefully and uniquely constructed in units of intentional not-doing. No other contemporary set of instructions for attaining the goal of solving the problem of rebirth and pain in existence was constructed in this way. The Magga without knowledge of its details is, if not useless in attaining the goal, almost as difficult a task as becoming self-awakened without a teacher. It leaves up to the individual to determine what, exactly is 'sammā' 'consummate' this and that. And while that will in fact be helpful, it will not likely result in the intentional not-doing of all behavior intended to cause personal existence that is required for the goal. So this problem reaches another aṅgika dimension: those places where it is given without the details look to be places where the details were assumed to be known or where it was assumed that they would be explained by the leaders of groups. Those places in the suttas where the details are given are relatively infrequent. All sorts of questions arise when thinking about this. Where were the details first introduced? Was the Magga itself a later compilation from the various aṅgikas as developed individually or in groups? Why is there so little emphasis on the details of the Magga as a unit? Why the distinction between the eight-dimensioned and the ten-dimensioned? And why the change from 'fold' to 'factor'? What was the impulse that lead Bhk. Bodhi to insert 'Path' where it was not in the Pāḷi? But as to that, just remember: 'a rose by any other name will smell as sweet.' This is all just a matter of curiosity.
[SN 2.14.30] The Four,' C.A.F. Rhys Davids, translation,
The Buddha introduces the four basic bits of information we receive about things in the world: that things are Earth-like, Water-like, Firelight-like and Wind-like. PED gives one of the ideas in back of this term as dhātū, being the equivalent of 'dom' as in surf-dom. A footnote in the next sutta references the commentary in explaining the meaning as 'solidity, liquidity, heat, and motion.' Properties, characteristics, bits of information, not 'elements.' (Mrs. Rhys Davids use of 'elements' is here most easily explained but it should be seen, and will be shown in the following suttas that what is being spoken of here is not a thing in and of itself, but a property of things, and that using the translation 'element' points in the wrong direction.) Here I return to the issue of translating 'dhatū' as element to point out to the reader that he should be aware that in Volume 3 of the Saṁyutta, the Khandha Vagga, Woodward has used 'element' for his translation of 'khandha'. We need to be on the alert and allow for this sort of inconsistency at this point in the progress towards a translation with a uniform vocabulary which, if it ever is to be, is still some time in the future.
One more thing: The translation of 'vāyo-dhātū' as 'air ~' is just wrong. It is 'wind' or 'wave-form' or 'motion' or the like. Air does not convey the idea of motion which is necessary for understanding this property. The 'vāyo' concentration device, for example, is to look at the motion of leaves blown in the wind. One determines if there is life in a living being through the presence of the tejo and vāyo dhātū. Air exists in dead things.
[SN 2.14.31] Before, C.A.F. Rhys Davids, translation,
The Buddha describes how it was through perception of the satisfaction in, problems with and escape from the characteristics of solidity, liquidity, heat and motion that he was assured that he had attained awakening and was no more to be subject to rebirth.
[SN 2.14.32] I Walked, C.A.F. Rhys Davids, translation,
The Buddha describes how it was through seeking, finding and gaining insight into the satisfaction in, problems with and escape from the characteristics of solidity, liquidity, heat and motion that he was assured that he had attained awakening and was no more to be subject to rebirth.
[SN 2.14.33] If There Were Not This, C.A.F. Rhys Davids, translation,
The Buddha describes how if there were no satisfaction to be got from the properties of solidity, liquidity, heat, and motion, there would be no lust for them, how if there were no pain associated with them there would be no dissatisfaction with them, how if there were no way to escape from them there would be no escaping from them, but since there is, there is, and that it is only insofar as one has understood these things as they are that there is any living of the religious life and attaining to freedom. An apparently simple idea but one which is essential to understand to keep from swinging from the lust for the world that makes one blind to the problems of life to a hate for the world that makes one blind to the reasons one gets attached and bound up.
[SN 2.14.34] Pain, C.A.F. Rhys Davids, translation,
The Buddha describes how if there were no pleasure to be got from the properties of solidity, liquidity, heat, and motion, there would be no lust for them, how if there were no pain associated with them there would be no repugnance for them, but since there is, there is. If you didn't get it the first time, here it is expressed in another way.
[SN 2.14.35] Taking Delight In, C.A.F. Rhys Davids, translation,
Free From Pain, Olds, translation,
The Buddha declares that he who takes delight in the earthly, the watery, the fiery, and the windy is not free from pain, but he who is free from such delight is free from pain. For my translation of this sutta I have taken advantage of the PED mention of the fact that the term 'dhātū' acts almost as the suffix 'dom' which I have extended to 'y' = 'iness', etc. and which it looks to me now to be for at least some cases where this term is used the best of all solutions. See also: SN 3.22.29
[SN 2.14.36] Uprising, C.A.F. Rhys Davids, translation,
The Buddha states that whatsoever is the arising of the Earthy, Watery, Fire-like, and Windy is just simply the arising of pain and that whatever is the ending of such is simply the ending of pain.
[SN 2.14.37] Recluses and Brahmins (1), C.A.F. Rhys Davids, translation,
The Buddha defines what it means to be a shaman or a Brahmin in terms of understanding the satisfaction, pain, and escape from the Earthy, Watery, Fire-like, and Windy. The definition of the 'recluse and Brahmin' is a recurring theme ending many chapters and books.
[SN 2.14.38] Recluses and Brahmins (2), C.A.F. Rhys Davids, translation,
Linked to the Pāḷi. The Buddha defines what it means to be a shaman or a Brahmin in terms of understanding the rise and fall of the Earthy, Watery, Fire-like, and Windy.
[SN 2.14.39] Recluses and Brahmins (3), C.A.F. Rhys Davids, translation,
The Buddha defines what it means to be a shaman or a Brahmin in terms of understanding earth, water, firelight and wind, understanding the way they arise, understanding the way that they end, and understanding the way to go to bring about their ending. This is The Four Truths verbatim except for the specific reference to the four dhātū. In other words what this is saying is that the dhātū (including consciousness and space) is another way of describing everything that exists.

Unit 24

[SN 3.22.29] Taking Delight In, F.L. Woodward translation,
In Pain, Olds translation.
The Buddha declares that whoever takes delight in the Stockpiles of Existence (khandhā) takes delight in pain, but whoever takes no delight in them is free from pain. See especially for this, SN 2.14.35.

Here again we come upon the problem of rendering the term 'vedana' when applied to the arahant and to the layman. Here I decided the best option would be to render the term 'sense-experience' for the case of the individual and just 'experience' for the case of the arahant. Then, seeing there is here also the terms for the perception and consciousness of the arahant, I have applied this solution to those terms as well, that is, to distinguish the term 'consciousness' where it is being used of the consciousness of the ordinary person we should translate it 'sense-consciousness', and for the arahant just 'consciousness' for the perception of the arahant, just 'perception' and for the layman, 'sense-perception'. Where the terms apply to the Arahant see discussion of viññāṇa anidassana and AN 11.8 and others there like it. Previously I have tried to point out this distinction with regard to 'consciousness' by translating 'individualized consciousness' which is what it is. It is difficult to understand why there were in these cases no new terms invented to distinguish these faculties in the ordinary person and the Arahant. The best I can do to offer a distinction for the reader is something like: The Arahant has the experience, perception and consciousness of not being identified with sense-experience, sense-perception and sense-consciousness, whereas the layman experiences through the senses. The arahant's consciousness depends on freedom from sense-consciousness as its basis and by that cannot be said to 'be in existence'. It has not crossed over into personal identification. One can experience the idea of such 'extra-sensory' sight simply by recollecting an image from a dream or noting the fact of 'seeing' objects in daydreams or jhāna. This is 'seeing' an object other than by way of the eye.

Unit 25

[DN 24] Mystic Wonders and the Origin of Things, Rhys Davids translation.
A suttanta delivered by Gotama towards the end of his life. We have a cross link in this sutta to the events described in MN 12. This sutta describes events leading up to the resignation of Sunakkhatta from the order. Sunakkhatta has complained that Gotama works no feats of magic for him nor does he tell him about the origins of the world. But Gotama tells of several events where he worked feats of magic right in front of Sunakkhatta which were acknowledged by him as feats of magic. Then he describes several ways theories of the origin of the world are arrived at. I find this one of the most humorous suttas in the entire collection. This puts me in the class of a schoolboy on holiday in the opinion of Rhys Davids. All things considered that is probably not an insult to me. There are, however, things in this sutta which are extraordinary and worthy of deep thought. The major problem in formatting the sutta was getting the quotation marks correctly. What is at work is a hypnotic technique which does one of two things: throws the listener right off track or raises such a state of concentration as allows virtual transportation to the events being described. That was the point: that is, to create belief in the listener by bringing him to the position of eye-witness. It does this on multiple levels within the range of the contemporary scene and then it juxtaposes all those with visions of the ancient past right back to the origins of the world cycle. It has quotations within stories within quotations within stories within stories with quotations. I have tried to make the sequences more apparent by the use of indentations as well as the progression of quotation marks. There is one passage which is left abridged as it is not clear how Rhys Davids would have translated it. He summarizes which is not helpful. The possibility exists that I have not got the quotation marks perfectly correctly!
[DN 29] This one was mind-boggling to untangle in the Pāḷi as the bulk of it was in the form of "...pe..." and sometimes the abridgments were not even so noted, and the BJT had omissions and numerous differing readings.
The Delectable Discourse, Rhys Davids translation.
Gotama responds to the news that the death of Nāthaputta the Nigantha has resulted in the break-up and general disorder of his followers by outlining in great detail the solid foundation on which the Saṅgha has been constructed. This is another sutta given towards the very end of Gotama's life. This is a 'suttanta' or a compilation. In this case there seems no reason to think that it was not 'compiled' by Gotama himself. At one point, one of the themes being discussed is in the form of what is known in old-time religion as a 'devil-downer': a series which gets progressively more complex as it is developed. (The devil, not being so bright, cannot follow ... if you ever are being tracked closely and need to escape.) It takes the form of: If not A, then not 1; if A then 1; but if A and not B, then not 1, but if A and B, then 1; but if not A and B and C, then not 1... X19. Totally lost, as was so much else in this sutta, by abridgment. There is much in this sutta when unabridged, as it is here, which will tempt one to skip, but I highly recommend you give it a chance. If you give it alert attention all the way through, or better yet, try to repeat it from memory, you will come close to the concentration it needs to have had to be delivered in the first place. If you do this and note the point where you no longer have an underlying tendency to get on with it or go to sleep, you will have firmly entered into the first jhāna. There is also the possibility in making this effort that you will have insight into and respect for the power of the mind that is giving us this doctrine. You can safely think that whoever this person was, he was something extraordinary.
The translation of this suttanta by Rhys Davids has likely gone a long way towards increasing the confusion over the issue of things the Buddha "did not reveal". [see pg 128; text: pg 136] Where Rhys Davids has "Brother, this hath not been revealed by the Exalted One." (Why Rhys Davids makes this error is a mystery, as he seems to have understood the issue clearly elsewhere. It seems the differentiation between a doctrine based on a point of view and one based only on what can be seen directly is not yet clear in his mind.) The Pāḷi is "Etam pi kho āvuso Bhagavatā avyākataṁ:" "Avyākata" would be better translated 'not-explained' or 'not responded to'. The Pāḷi repeats the question: 'This has not been responded to; that is: The Question" The word 'revealed' implies that there is something to reveal that has not been revealed. The meaning is that Gotama has not made any response to this question. It is not that he has not dealt with the issue. He has. It is thoroughly dealt with by the explanation that the khandhas are not the self. The questioner is really asking if the khandhas, of one who has attained the goal are reborn and in what condition. Since the one who has attained the goal is no longer defined by the khandhas, the question does not apply. Further, it is not a mystery as to why he does not respond to the question. He explains his reason clearly: it is because for those who do not see the situation as it really is, it is possible to form directly opposing opinions on such an issue. Not knowing, the issue is a matter of speculation, a matter of viewpoint. Debating or offering opinions on matters of viewpoint does not conduce to dispassion or to the attaining of the goal. The Buddha sticks to the goal. Elsewhere in the suttas the same situation is put in the form of the questioner asking: "Do you say ~" or "hold" and the Buddha answering "Not that." He does not say such a thing or hold such a point of view. When asked what he does say, he responds. The idea that there is some mystery there that is to remain unrevealed serves those who would use such a mystery to cloak their own lack of understanding and promote their own agendas — They know the secret, if you want to know it, then it will cost you in one way or another.

The more we see of this whole business of writing down the suttas and translating what has been written down the clearer it becomes as to why Gotama did not want it to be written down or translated: it becomes a matter of endlessly putting out fires that arise as a consequence of misinterpretation. And fires that are written down have a greatly extended persistence. Similarly translations are highly subject to error and quickly get out of control. And "fires" are ideas that have already lead countless beings astray in a matter of importance beyond calculation in terms of misery. Left in the hands of those who had them in memory, the difficult doctrines would be preserved by those with strong, well disciplined minds where the highly motivated could seek them out and be sure of getting the doctrine in a form closely adhering to the original and the populous would be better off with the basic training in giving and the development of higher standards of behavior. Even if the major doctrines quickly vanished and all that remained was the basic training that would have been better for the majority than the propagation of the false doctrines that have arisen through misunderstandings created by the limitations of expression in the written word and through the misunderstandings always accompanying translation. There would have been frauds and the deluded, but they would not have had the ability to point to 'an authoritative body of original documentation' to support misconceptions.

As it is, there is no escaping doubt as to the correctness of any translation. And consequently, with every new translation the true Dhamma becomes more and more difficult to find. Can we justify further translations or the further dissemination of the translations we have? I ask myself this with every new upload.

The remedy for doubt of the correctness of a translation is to turn to the Pāḷi, and because even there are found reasons for doubt, the only reasonable resort is putting the system as it is found and understood (whether in translations or the Pāḷi or from a teacher who has learned it from the translations or the Pāḷi) into practice. There is no knowing for sure until you do it. For those whose interest is in freedom, and who understand that freedom means the freedom from any sort of pain and that that includes birth in any form of existence, the thing that needs to be listened to is the liberating aspect of any statement. That seeing, that there is no bondage whatsoever in a result, is the true guide.

As for writing and translation, that rabbit is out of the hat, the milk has been spilt, the water has passed under the bridge and over the dam, the fly is in the ointment and the hair is in the soup, there is no sense in beating a dead horse, but have too many cooks spoiled the broth? The only thing for us here at this time [Saturday, April 19, 2014 7:10 AM] is to make the best of a poor situation. It was easy, before printing and before the digital age for individuals to claim an understanding of what the Buddha taught that was no more than their pre-conceived notions. Now the essence, the real truth, of what Gotama taught can be found in most of the translations we have if they are read very carefully and cross checked with each other and the Pāḷi and against the wisdom of long personal experience tempered with good sense and the criteria raised by the goal of freedom and altered accordingly. So it seems like the best course is to get at least one or two translations of every sutta out there, free, and in digital form so that the influence of any one translation or unpublished sutta or point of view on what is being said is diminished and the small errors and weighty false doctrines can be countered by placement along side available evidence.

It appears that it is human nature that newcomers will form hasty opinions as to the goal and as to their attainments. These, because of the temptations of fame or profit will be easily persuaded to propagate their notions. There will be those who follow. There will be for some of these the desire to find out more. Where the full scope of the suttas is not easily available there is little hope that these lost sheep will find the path, where, as now, the suttas are completely available, in multiple versions along with the Pāḷi, there is for the mislead at least some hope. To make access to the full spectrum of teachings even more easily accessible is the best justification for dealing with the present situation by the effort to get all available existing suttas on line and available without cost.

Unit 26

[AN 4.75] Perfections, Woodward translation.
2 sets of four things to be perfected. This should be two suttas.
[AN 4.76] Kusinārā, Woodward translation.
In the final moments of Gotama's life he asks the bhikkhus if there is any one of them that is in doubt about him or his teaching. There is no one in the assembly that has any doubts.
[AN 4.77] Unthinkable, Woodward translation.
The Buddha lists four topics which are imponderable, whose scope is so vast as to cause madness in anyone who allowed them to obsess the mind. A good sutta to read alongside this one is SN 5.56.41 where pondering the world is defined and contrasted with pondering the four truths and where it becomes clear that when the Buddha does not respond to requests for opinions it is not a case of keeping things a mystery, but a matter of retaining one's sanity or at least not giving others good reason to doubt of it. The important phrase to understand in this sutta is 'na cintetabbāni.' Woodward's 'unthinkable', Bhk. Thanissaro: 'unconjecturables'; Bhk. Bodhi: 'inconceivable. Childers: 'regard'. Cinteti is the idea of thinking when the mind is conceived of as 'the heart'. "You see?" + abbāni, meaning ? to draw out. To draw out from the heart? That is actually what one does when one does this. You sit down with the intent to see the full scope of a topic and drag out first one train of thought then another.
[AN 4.78] Gifts, Woodward translation.
The four states of purity of gifts. The idea here is that the returning good kamma from a gift depends not only on the character of the giver and the nature of the gift, but also on the character of the receiver. Think of the difference between the result of a wet rag thrown by a weak man against a hanging blanket versus a rubber ball thrown by a strong man against a smooth hard wall. 'Purity' is fundamentally a matter of detachment. 'Virtue' is the not-doing of unvirtuous deeds. Detachment allows the force of the deed to be fully discharged on the part of the giver and returned with amplified force to the giver by the receiver. So we might construct a simile from the tennis match, where the speed and force of the exchange depends on the server, the construction of the ball and the strength and aim of the other player.
[AN 4.79] Trade, Woodward translation.
The explanation in terms of kKamma of why the enterprises of some individuals fail, while others turn out differently than expected, others turn out as expected and still others turn out beyond their expectations. In the Pāḷi, Sariputta asks "Ko nu kho Bhante hetu, ko paccayo ~" Woodward translates "what is the reason what is the cause" (usually 'hetu' is translated 'cause'; when you read 'cause' in translations, look up the Pāḷi, if the Pāḷi is 'hetu' think 'driving force' 'engine'; if it is 'nidana' think 'bound up with' or 'bound down by'; if it is 'paccaya' think 'dependence', 'condition'.); Bhk. Bodhi just has "why", or "the reason why". A translation more helpful in understanding the meaning would be "What is the driving force, what results in these various experiences?" Of the many factors that go into success and failure in one's occupation, what is the one which is most determinant of the outcome? The Buddha uses a gift to a shaman or Brahmin as the example, but the same dynamics are at work with any person. Be careful of what you promise! Don't make promises you cannot keep. Make every effort to fulfill promises you have made and if you can see you will be unable to do so, get back to the person to whom the promise was made and make an explanation. Take a care for your future happiness! The feelings of the person expecting the fulfillment of a promise you have made are your feelings later. Woodward footnotes Points of Controversy where an objection is made to the whole proposition that there is such a tie between the giver and receiver based on the notion that since the individual is continuously changing, he cannot be said to be the same person from one minute to the next so that for him there is no return on a gift. A sort of madness that comes from getting high understanding only half the picture. In this case the person has understood the idea that there is no thing there that can be called the self and has come to the conclusion (formed the opinion, arrived at the point of view) that there is no self. It is vital to understand the Buddha's position with regard to subjective experience in order to understand why it is not correct to say that there is no self. There is the subjective experience of a continuing self. Until liberated from that by the understanding that it is not a true perception, that it is only identification with a point of view, that subjective self experiences suffering. If that were not the case, what would be the point of Buddhas or their Dhamma?! The Buddha's teaching is for the relief of that subjective suffering as well as for the complete liberation from it. Gotama's teaching is for the liberation from pain. All pain. Real or imagined.
[AN 4.80] Essence of the Deed, Woodward translation.
Off to Kamboja, Olds translation.
Four reasons women do not occupy stations of importance, engage in commerce or trade. Both Woodward's and Bhk. Bodhi's translations have problems which will put women's backs up. I have done my translation hoping to show an alternative way the sutta can be read. The common problem is the categorical statement "Women are ... x,y,z bad trait. Which is why they do not do x,y,z, manly things." The Pāḷi must be 'heard' without the implication that these are absolute states. The construction is: "Wrath Ānanda womenfolk" etc. To translate: "Women are wrathful" must be heard as 'women being ~' or 'if a woman be', or 'are for the most part', 'are generally', 'some women are' etc. Bhk. Bodhi has attempted to mitigate the issue by inserting the words 'are prone,' but his translation still comes across as an irrational statement on the part of the Buddha. Separately, Woodward has changed the statement 'go to Kamboja' to 'reach the essence of the deed' reading 'kamm'ojaṁ' for 'Kambojam'. The original PTS Pāḷi (since changed), the BJT and the CSCD, the commentary and whatever Pāḷi is being used by Bhk. Bodhi all have 'Kamboja.' Woodward has footnoted the commentary statement that this is to be understood as an idiom standing for 'foreign trade,' but he cannot see the sense of that. But there are too many examples in the suttas of women who have become Arahant to think that the meaning could be that women do not penetrate through to the essence of the deed. The bias of his translation has blinded Woodward to this contradiction in his understanding. As it stands to defend these translations would be to say that Gotama did not foresee the state of women in future time, or even outside the local area at that time and, additionally, or, to put it another way, this would be to say that this sutta was not 'timeless'. I believe my translation overcomes these drawbacks.
[AN 4.81] Stealing, Woodward translation.
Four behaviors that land one in Hell; four that land one in heaven. Identical to AN 4.64.
[AN 4.82] Lying, Woodward translation.
Four behaviors that land one in Hell; four that land one in heaven. A different set of four from the previous.
[AN 4.83] Praise, Woodward translation.
Four behaviors that land one in Hell; four that land one in heaven. A different set of four from the previous two.
[AN 4.84] Praise, Woodward translation.
Four behaviors that land one in Hell; four that land one in heaven. A different set of four from the previous two. Identical to AN 4.43 but without the verses.
[AN 4.85] Darkness, Woodward translation
Four sorts of persons characterized with the terms 'dark' and 'light': one born with all the advantages who is of bad behavior, one who is born with all the advantages who is of good behavior; one born with all the disadvantages who is of bad behavior, and one born with all the disadvantages who is of good behavior. A good sutta to remember if you find yourself 'judging a book by its cover' or if you find yourself being complacent, thinking things will always be as they are. Outward circumstances depended on past behavior, future circumstances depend on current behavior. You know if you're being bad or good — so be good for goodness sake!
[AN 4.86] Of Low Estate, Woodward translation.
Four sorts of persons characterized with the terms 'high' and 'low': one born with all the advantages who is of bad behavior, one who is born with all the advantages who is of good behavior; one born with all the disadvantages who is of bad behavior, and one born with all the disadvantages who is of good behavior.
The PTS Pāḷi and translation omit the definitions which I have included in italics and indented. It appears in full in BJT, abridged in CSCD, and abridged by Bhk. Bodhi.
[AN 4.87] Kinds of Recluses (a), Woodward translation.
Gotama takes the names commonly given at the time to various sorts of shaman and re-defines them in terms of his Dhamma-Vicaya.
[AN 4.88] Kinds of Recluses (b), Woodward translation.
Gotama takes the names commonly given at the time to various sorts of shaman and re-defines them in terms of his Dhamma-Vicaya.
[AN 4.89] Kinds of Recluses (c), Woodward translation.
Gotama takes the names commonly given at the time to various sorts of shaman and re-defines them in terms of his Dhamma-Vicaya.
[AN 4.90] Kinds of Recluses (d), Woodward translation.
Gotama takes the names commonly given at the time to various sorts of shaman and re-defines them in terms of his Dhamma-Vicaya.
If the four suttas were intended to be taken together as a puzzle, there seem to be errors in Blue-Lotus 1 and White-Lotus 1. Both should have been that 'he weakened the āsavas', not destroyed them. I recollect that the releases are attainable by even the Streamwinner but still there is a distinction there that would make the relationship rational. Then all four groups would have the structure: Streamwinner, Once Returner, Non-returner, Arahant. Blue Lotus 3 could be experiencing temporary release. Otherwise perhaps Woodward's speculation that the first group only was original and the others made up (carelessly) to form the usual group of four pairs of men (those on the four paths). Or there is also the (doubtful) possibility that there was no intention of making the four sets parallel each other.
Then there is the problem with the translation of 'appatta-mānaso' in the situation in Immovable Shaman 4. Woodward translates: 'has not made up his mind', Bhk. Bodhi: 'has not attained his mind's ideal'. Both of these appear to me at least as highly shakable. I suggest taking the word back a step: appa pa atta māmaso 'a little past mastering his mind'. Or 'mastering the mind' could be understood as a higher state than the certainty of attaining the goal of the Streamwinner. To be 'unshakable' he mist have got at least this far.
Bhk. Bodhi argues from an assumption that Blue-Lotus 1 and White-Lotus 1 are correct that there appears to be a weakening of the standards for Arahantship involved. It could be that or it could be an error in the understanding of the situation on the part of the commentator or as I suggest, an error in the recollection of the sutta.

| Samaṇa-m-acalo The Immovable Shaman | Samaṇa-puṇḍarīko The Blue-lotus Shaman | Samaṇa-padumo The White-lotus Shaman | Samaṇesu samaṇa-sukhumālo The Sweet-faced Shaman among Shaman
1 | He aspires to the goal of ultimate release. | He has destroyed the āsavas; is released in heart, released by wisdom; but does not attain the eight releases. | He has destroyed the āsavas; is released in heart, released by wisdom; and does abide in the eight releases. | He receives the necessities, good health, and good will when desired and not when not desired; he attains the jhānas; has destroyed the āsavas; and is released in heart, released by wisdom.
2 | He has broken the three saṅyojana and has become a Streamwinner | He has broken the three saṅyojana and warn down lust, hate and stupidity and has become a Once-Returner. | He has completely destroyed the five yokes to lower births will re-appear where he will attain Arahantship without returning to this world. | He has destroyed the āsavas; is released in heart, released by wisdom
3 | He lives following the eight dimensional way [not so named] | He lives following the ten dimensional way [not so named] | He lives following the ten dimensional way [not so named] and abides in the eight releases | He receives the necessities, good health, and good will when desired and not when not desired; he attains the jhānas; has destroyed the āsavas; and is released in heart, released by wisdom.
4 | He is a little developed in mind and aspires to the goal of ultimate release. | He lives observing the appearance and disappearance of the stockpiles, but does not experience the releases. | He lives observing the appearance and disappearance of the stockpiles, but does experience the releases. | He receives the necessities, good health, and good will when desired and not when not desired; he attains the jhānas; has destroyed the āsavas; and is released in heart, released by wisdom.

[AN 4.91] Asuras, Woodward translation.
Four sorts of persons and their followers likened to Monsters and deities in four combinations.
[AN 4.92] Concentration (a), Woodward translation.
Four sorts of persons classified according to their attainment of calm of heart and the higher wisdom of insight into things. Note that neither of these things by itself is termed 'samādhi'.
[AN 4.93] Concentration (b), Woodward translation.
An expansion of the previous sutta. The Buddha describes four sorts of persons classified according to their attainment of calm of heart and the higher wisdom of insight into things and then urges the bhikkhus to make effort to establish their accomplishments and eliminate their deficiencies and further to press on to the elimination of the corrupting influences. Note that neither is calm the goal nor is insight the goal nor are the two together the goal, but that with the two together the corrupting influences may be eliminated and the goal attained. Calm of heart is not exclusively the jhānas. Consummate 'samādhi' is the jhānas, but along the way a serene calm should be the goal throughout the day in every activity. If one's practice is to create insight over here and practice creating serenity over there between the hours of x and y, or while a candle burns down one inch, or during the time a stick of incense burns down, or the effects of a joint wear off, by the sole technique of jhāna, it is likely that the whole practice will suffer. Whether walking or standing still or sitting or lying down, still, calm, tranquillize the entire experience of embodied living.
[AN 4.94] Concentration (c), Woodward translation.
The Third Serenity, Olds translation.
The Buddha describes four sorts of persons classified according to their attainment of centered internal calm and insight into things of higher wisdom. A variation on the previous sutta. This one points to the lines of investigation which should be pursued to overcome deficiencies. The difference in the descriptive paragraph given here compared to the previous two follows my new translation. I do know that the title should be: 'Serenity, the Third'.
[AN 4.95] The Firebrand, Woodward translation.
The Buddha ranks four persons according to their pursuit of personal profit and the profit of others. The one who pursues neither his own profit nor the profit of others is likened to a stick burning at both ends, smeared with dung in the middle: no good for nuth'n. The one who pursues both his own profit and the profit of others is likened to 'the cream of the cream.'
[AN 4.99] The Precepts, Woodward translation.
Types of individuals classed according to whether they are of benefit to themselves only or others only or to both or neither. Continuing the series begun above. This sutta defines what is of benefit as being the five precepts.
[AN 4.100] Potaliya, Woodward translation.
Gotama convinces Potaliya that of four sorts of persons who speak or withhold praise and dispraise the one who speaks timely, truthful praise of the praiseworthy and timely, truthful dispraise of what deserves dispraise is the most excellent of the four. I have edited this sutta somewhat to eliminate ambiguities in several places in Woodward's translation. The final result follows the Pāḷi and comes closer to Bhk. Bodhi's translation which is clear. The very interesting thing in this sutta (once it is unabridged and straightened up) is the visibility here of the way in which at least one style of dialog was conducted (there are many examples of this style in the suttas). Gotama lays out four cases and asks Potaliya to say which he thinks is best. Potaliya chooses one which is not the one which Gotama thinks is best. Gotama states that of the choices, a certain one is best. (No "you are wrong, I am right", but no waffling either. He makes the statement "This is the best, and for such and such a reason." In response Pataliya does not say "you are right, I am wrong," but indicates his acceptance of Gotama's case by stating it as Gotama has stated it explaining it as Gotama has explained it. This is the combat of two ideas without bringing in the personalities. Potalia might have disagreed up to three times and Gotama repeated the case up to a third time before Potaliya's head split into seven pieces.
[AN 4.101]
Rain-Cloud (a), Woodward translation.
Gotama likens four sorts of persons to four sorts of rain-clouds: one that thunders but doesn't rain, one that rains but doesn't thunder, one that neither rains nor thunders, one that both rains and thunders.
[AN 4.102] Rain-Cloud (a), Woodward translation.
Gotama likens four sorts of persons to four sorts of rain-clouds: one that thunders but doesn't rain, one that rains but doesn't thunder, one that neither rains nor thunders, one that both rains and thunders. He defines mastery of Dhamma as thundering, understanding the Four Truths as raining.
[AN 4.103] Rain — The Pot, Woodward translation.
In this sutta Gotama compares four sorts of persons to the conditions of four waterpots: one that is covered and empty, one that is uncovered and full; one that is both uncovered and empty; and one that is covered and full. He defines 'covered' as charming comportment, 'full' as knowledge of the Four Truths.
The Pāḷi has:
Tuccho pihito,||
pūro vivaṭo,||
tuccho vivaṭo,||
pūro pihito.|| ||
empty and covered
full and uncovered
empty and uncovered
full and covered,
which is followed by Woodward and Bhk. Bodhi:
In the first case the person is charming but has no knowledge,
in the second case he is not charming but has knowledge,
in the third case he has neither charm nor knowledge
and in the fourth case he has both charm and knowledge.
The two good qualities are (according to the order of the details as we find them in the Pāḷi): 'full' of water which stands for charming comportment; and 'covered' which stands for comprehension of the Four Truths.
In the case of water-pots, 'empty' and 'uncovered' are not good things.
So following the details as they are presented, the order should have been:
Pūro vivaṭo,||
tuccho pihito,||
tuccho vivaṭo,||
puro pihito,||
full and uncovered,
empty and covered,
empty and uncovered,
and full and covered.
If we take it that the headings as they are found are correct and the details have been reversed, we would have comportment standing for 'covered' and knowledge standing for 'full'. This would more closely parallel the thinking in the previous two suttas where 'thunder' stands for speech in the one case and superficial book knowledge in the second, and rain (which, do I need to point out? is water) stands for understanding. This would also better satisfy the mind as indicating that 'full' points to the more significant aspect and 'covered' to the more superficial aspect.
But there is a further complication: The pattern in the previous suttas is that the first person's first quality is a positive one. The second person has the deeper quality but lacks the quality of lesser importance. And considering that, we cannot put understanding of the Four Truths in the place of the second place.
One way or the other the Pāḷi is incorrect and Woodward and Bhk. Bodhi follow and to make the sutta make sense either the headings need to change or the order of the details needs to change. What to do? I have chosen to change the order in the headings from first full, second covered, to first covered and second full (using Woodwards terms 'closed' and 'open', 'full' and 'empty'.)
Pihito tuccho,||
vivaṭo pūro,||
vivaṭo tuccho,||
pihito pūro.|| ||
covered and empty
uncovered and full
uncovered and empty
covered and full,
This allows the details to remain in their current order and puts The Four Truths in the position given most respect.
Long explanation for a simple change, but in this case the Pāḷi and all the translations agree but all are in error and in such a case I need to present all the reasoning in back of a change. I have not changed the Pāḷi.
[AN 4.104] Pools of Water (a), Woodward translation.
[AN 4.105] Pools of Water (b), Woodward translation.
These two should be one sutta as in the previous and the following; the first is incorporated in the second. Otherwise we have The Buddha teaching people about pools of water. The Buddha compares four sorts of persons to the conditions of four pools of water: one that is shallow but looks deep, one that is deep but looks shallow, one that is shallow and looks shallow, and one that is deep and looks deep. This sutta is a twist on the use of the two sets of terms. Here deepness is a matter of understanding the Four Truths or not, appearing deep or not is a matter of having charming comportment or not.
[AN 4.106] Mangoes, Woodward translation.
The Buddha compares four sorts of persons to conditions of mangoes: one that is unripe and looks ripe, one that is ripe and looks unripe, one that is unripe and looks unripe, and one that is ripe and looks ripe. Bhk. Bodhi's version of the Pāḷi has two of these suttas on Mangoes one of which is in brief as per the "Pools of Water" suttas above where his text has only one of those. Both problems seem to arise from the summary index at the end of the chapter (uddāna) and are likely the result of an attempt to make the chapter have the usual ten suttas. But there is no sense to the brief versions of either of these suttas. When the Buddha teaches in brief, the brief teaching still makes good Dhamma.
[AN 4.107] Mice, Woodward translation.
The Buddha compares four sorts of persons to the manners in which mice abide: one that digs a hole but does not live in it, one that lives in a hole it has not dug, one that neither digs a hole nor lives in one, and one that lives in the hole it has dug.
I tend to think this is another sutta where the headings should be reversed and inverted, but a case can be made either way, so I have left it as it is.
[AN 4.108]
Oxen, Woodward translation.
The Buddha characterizes the behavior of leaders of sects as resembling the behavior of bulls leading herds of cattle: one is a terror to the cattle of another herd, not to his own; one is a terror to his own herd but not to other herds; one is a terror to both; and one is a terror to neither.
[AN 4.109] Trees, Woodward translation.
The Buddha likens persons to trees of sapwood or heartwood.
[AN 4.110] Snakes, Woodward translation.
The Buddha likens persons to snakes in the matter of their possession of venom and the potency of that venom. This one appears to rely on word-play similar to our double meaning for venom: poison and poisonous temperament. But the word for poisonous temperament means 'terribly-poisonous', which leaves us with the best case being 'not terribly poisonous' which is still poisonous. Bhk. Bodhi probably has the best solution to this one: 'one who's venom is quick to come up but not virulent', etc. where the best case becomes 'neither quick to come up nor virulent.' But we still end up with a sutta that deals with sorts of people with anger.
[AN 4.111] Kesi, Woodward translation.
The Buddha compares his training methods with those of Kesi the horse trainer.
[AN 4.112] Speed, Woodward translation.
The Buddha likens the straightness, speed, patience and docility of the bhikkhu worthy of offerings to the qualities of a king's thoroughbred horse.
[AN 4.114] The Elephant, Woodward translation.
The Buddha likens the qualities of a worthy bhikkhu to the qualities of a king's elephant.
[AN 4.115] Occasions, Woodward translation.
The Buddha delineates the parameters of the four choices one has on the occasion where action is contemplated. Another really handy piece of information, especially if you don't like thinking of your self as a fool and you do like thinking of yourself as one of manly strength, manly vigor and energy.
[AN 4.117] On Guard, Woodward translation.
Four occasions when one's guard should be up: when the mind is harassed by lust, hatred, stupidity, and intoxicating pride.
[AN 4.121] Self-Reproach, Woodward translation.
Four reasons based in fear that make people resolve on good behavior. This sutta has that wonderful list of tortures it is always so inspiring to think about during meditation and contemplation of rebirth.
[AN 4.122] The Wave, Woodward translation.
The Buddha describes four fearful challenges that face the newly ordained bhikkhu who has gone forth in faith: the need to overcome anger at being instructed in proper forms of behavior for a bhikkhu; the need to overcome desire to indulge the appetite for food in ways that are not suitable for a beggar, the need to over come envy of householders enjoying the pleasure of the senses; and the need to overcome lust on the sight of attractive members of the opposite sex.
[AN 4.125] Amity (a), Woodward translation.
The Buddha describes four paths to deva worlds based on the four divine lifestyles: friendliness, sympathy, empathy and detachment. Then he points out that the destiny of those who are students of the Dhamma is non-returnering while that of those of other beliefs is returning to the round of rebirths. Here is a case where it is clearly stated that practice of even just one of the divine states, as long as it is combined with an understanding of the goal of the Dhamma, leads to non-returning.
[AN 4.126] Amity (b), Woodward translation.
The Buddha describes four paths to the Pure Abodes based on the four divine lifestyles: friendliness, sympathy, empathy and detachment in combination with seeing that form, sense-experience, sense-perception, own-making, and sense-consciousness are changeable, painful, a sickness, a boil, a dart, grief-ridden, an oppression, another's, destined for destruction, empty, and not-self.
These are the paths described in these two, together with the previous two:

Practice | Co-factor | Immediate Destiny | Subsequent Destiny
1st Jhāna | Non-believer | Brahmā-world. Lifespan 1 kappa.* | Return to the Round of Rebirths
1st Jhāna | 'Hearer' of the Buddha† | Brahmā-world. Lifespan 1 kappa. | Arahantship there
2nd Jhāna | Non-believer | Ābhassara-world (Radiant Ones). Lifespan 2 kappas. | Return to the Round of Rebirths
2nd Jhāna | 'Hearer' of the Buddha | Ābhassara-world (Radiant Ones). Lifespan 2 kappas. | Arahantship there
3rd Jhāna | Non-believer | Subhakiṇha-world (Luminous Ones). Lifespan four kappas. | Return to the Round of Rebirths
2nd Jhāna | 'Hearer' of the Buddha | Subhakiṇha-world (Luminous Ones). Lifespan four kappas. | Arahantship there
4th Jhāna | Non-believer | Vehapphala-world (Fruit of the Sky). Lifespan 500 kappas. | Return to the Round of Rebirths
4th Jhāna | 'Hearer' of the Buddha | Vehapphala-world (Fruit of the Sky). Lifespan 500 kappas. | Arahantship there
1st Jhāna | seeing that form, sense-experience, sense-perception, own-making, and sense-consciousness are changeable, painful, a sickness, a boil, a dart, grief-ridden, an oppression, another's, destined for destruction, empty, and not-self. | Pure Abodes | Arahantship there
2nd Jhāna | seeing that form, sense-experience, sense-perception, own-making, and sense-consciousness are changeable, painful, a sickness, a boil, a dart, grief-ridden, an oppression, another's, destined for destruction, empty, and not-self. | Pure Abodes | Arahantship there
2nd Jhāna | seeing that form, sense-experience, sense-perception, own-making, and sense-consciousness are changeable, painful, a sickness, a boil, a dart, grief-ridden, an oppression, another's, destined for destruction, empty, and not-self. | Pure Abodes | Arahantship there
4th Jhāna | seeing that form, sense-experience, sense-perception, own-making, and sense-consciousness are changeable, painful, a sickness, a boil, a dart, grief-ridden, an oppression, another's, destined for destruction, empty, and not-self. | Pure Abodes | Arahantship there
Abiding with a heart of Friendliness | Non-believer | Brahmā-world. Lifespan 1 kappa.* | Return to the Round of Rebirths
Abiding with a heart of Friendliness | 'Hearer' of the Buddha† | Brahmā-world. Lifespan 1 kappa. | Arahantship there
Abiding with a heart of Sympathy | Non-believer | Ābhassara-world (Radiant Ones). Lifespan 2 kappas. | Return to the Round of Rebirths
Abiding with a heart of Sympathy | 'Hearer' of the Buddha | Ābhassara-world (Radiant Ones). Lifespan 2 kappas. | Arahantship there
Abiding with a heart of Empathy | Non-believer | Subhakiṇha-world (Luminous Ones). Lifespan four kappas. | Return to the Round of Rebirths
Abiding with a heart of Empathy | 'Hearer' of the Buddha | Subhakiṇha-world (Luminous Ones). Lifespan four kappas. | Arahantship there
Abiding with a heart of Detachment | Non-believer | Vehapphala-world (Fruit of the Sky). Lifespan 500 kappas. | Return to the Round of Rebirths
Abiding with a heart of Detachment | 'Hearer' of the Buddha | Vehapphala-world (Fruit of the Sky). Lifespan 500 kappas. | Arahantship there
Abiding with a heart of Friendliness | seeing that form, sense-experience, sense-perception, own-making, and sense-consciousness are changeable, painful, a sickness, a boil, a dart, grief-ridden, an oppression, another's, destined for destruction, empty, and not-self. | Pure Abodes | Arahantship there
Abiding with a heart of Sympathy | seeing that form, sense-experience, sense-perception, own-making, and sense-consciousness are changeable, painful, a sickness, a boil, a dart, grief-ridden, an oppression, another's, destined for destruction, empty, and not-self. | Pure Abodes | Arahantship there
Abiding with a heart of Empathy | seeing that form, sense-experience, sense-perception, own-making, and sense-consciousness are changeable, painful, a sickness, a boil, a dart, grief-ridden, an oppression, another's, destined for destruction, empty, and not-self. | Pure Abodes | Arahantship there
Abiding with a heart of Detachment | seeing that form, sense-experience, sense-perception, own-making, and sense-consciousness are changeable, painful, a sickness, a boil, a dart, grief-ridden, an oppression, another's, destined for destruction, empty, and not-self. | Pure Abodes | Arahantship there

*One complete evolution and devolution of the World-system.

†There is no specification as to the nature of the 'hearer' (Bhagavato sāvaka), but presumably this would at least require the individual to have unshakable faith or to have conceived the yearning to bring rebirth to an end or the idea of Arahantship would not occur to him ... and it would not happen unawares.

Except for the cases of the non-believer, all of these are Non-Returner paths. Note that except where the practice of jhāna leads directly to the Pure Abodes, the implication is that the full lifespan of the destination is to be lived. There is a definite progression with regard to rebirth of each succeeding divine abiding, with that of upekha, rebirth in the Vehapphala-world being the most pleasant and long lasting, but that if the time it takes to achieve Arahantship is considered, the hierarchy is reversed. This accords with a theme that runs throughout the suttas that it is better to 'take one's medicine' here — that though the life in this lower world may be more unpleasant than the heavenly realms, it is also more conducive to achieving the goal. A note of non-carelessness not to take this to extremes! The situation again reverses at the point below human birth where each succeeding lower rebirth is more difficult to escape.

[AN 4.127]
Marvels (a), Woodward translation.
A Wondrous light appears when a Buddha descends into his mother's womb, at his birth, at his awakening and upon his first setting to roll the wheel of Dhamma. I wonder if this is not a distortion of what Gotama actually said, maybe a subtle wording misunderstood. At other points he is said to have spoken metaphorically of his appearance as being a light brought into the world, which it certainly was, and that was certainly marvel enough. Also, this light that he brought is said to make it possible for beings living in darkness to see that there are other beings there. This is a remark very frequently made by those who have become converts. I suggest this is a reference to the breaking of Pajapati's problem which unbroken makes it impossible to prove to one's self that there are other beings there. The breaking of this problem does release a sort of vision which could be understood as light making visible other beings here.
[AN 4.128] Marvels (a), Woodward translation.
The appearance of a Buddha results in the miracle of an open mind and ready ear in beings overcome by habit, pride, excitement, and blindness. This is more in the nature of the sort of miracle praised by Gotama.
[AN 4.129] Marvels (c), Woodward translation.
The Buddha points out the marvelous way bhikkhus, bhikkhunis, laymen and lay women take delight when Ānanda approaches and teaches.
[AN 4.130] Marvels (d), Woodward translation.
The Buddha points out the marvelous way nobles, Brahmins, householders and ascetics take delight when a Wheel-turning King approaches and speaks and then he compares this phenomena with the similar thing that happens when Ānanda approaches and teaches bhikkhus, bhikkhunis, laymen and lay-women.
With this sutta one can see the nature of seeing into the future. At another point Gotama says of Ānanda that if he did not attain to Arahantship, he would become a Wheel-turning King. Although for most of us the memory of the last wheel-turning King will be somewhat faint, the mechanism is the same for seeing into the future by way of comparison with past events that are more easily called to mind. This is not the same thing as predicting the future from past events as it is practiced by the weatherman or the general or the political scientist. That is an intellectual exercise which is frequently incorrect. This is 'seeing' in a moment of intuition, the correspondence of two events and 'knowing' the significance. So after three suttas giving us marvels, we have a fourth telling us how to see such things for ourselves. That is, if you have an open mind and a ready ear. Otherwise you are, of course, free to think 'he is just talking through his hat.'

[AN 4.131] Fetters, Woodward translation.
The Buddha describes four sorts of persons in relationship to the sorts of yokes to rebirth [saṅyogana] they have or have not yet got rid of.
This sutta raises important issues. First is an unusual breakdown of the saṅyoganas:
1. those yoking one to rebirth in the lower worlds Woodward translates 'this World' and then, for the Once Returner translates in a way that can be misunderstood as indicating that he has not broken any of the first five fetters (this, apparently, an opinion derived from commentary). But these are yokes to any 'kama-loka' which includes the deva-worlds up to the Tusita Realm — see the Buddhist cosmology here — These first five yokes are: 1. The One-truth (own-body) view, 2. Doubt about kamma, the Awakening of the Buddha, etc., 3. Belief that good deeds, ethical conduct or rituals can bring an end to pain, 4. Wishing for pleasure, 5. Deviant thinking. When the first three of these are broken by the Streamwinner, he is no longer subject to rebirth lower than the world of humans. He is able to see when he is hanging on to a way of viewing his individuality that will lead him to hell or some other low state and is able to let that go without having the strength to let go of every sort of being. The Once-returner is also a Streamwinner, so he will have at least broken the first three yokes. The Buddha is in this case speaking of the category as a whole, not its individual components. He does not say 'has not broken any fetters' he says 'has not broken the 'orambhāgiyāni saṅyojanāni.' All five.
2. those yoking one to rebirth
3. those yoking one to existence.
Bhikkhu Bodhi cites the commentary for definition of the last two and the result is a restatement of the terms with nothing informative added.
You are welcome to disagree, but I suggest we do not need to go off into bizarre speculations relying on the commentary to understand these last two categories. It is sufficient to carefully examine the nature of the 10 saṅyojanāni that we are given.
First, to understand the latter two categories, one must understand fetter #1: sakkāya-ditthi. The usual understanding is that this means 'view of self' understanding that to mean the idea one has that one has an eternal self, etc. Actually the usual understanding is to flip to the view that there is no self which is why this yoke must be understood in broader terms than 'own-self'. The emphasis should be on the 'view' part of the compound. The holding onto points of view concerning individuality with the idea: 'This alone is the truth, all other views are stupidity.' The Streamwinner who has freed himself from this yoke will have understood that the problem of pain arises as a result of the holding on to a view concerning his having an eternal self, but he will not necessarily have actually abandoned the identification, thoughts, and so forth that arise from having had that point of view in the past. It's like the phantom limb phenomena. He is likened to the person who has come across a well without a bucket to retrieve the water. [see SN 2.12.68] He can see the solution (as it were) but has not got the means to drink.
In a similar way all the first five fetters have to do with orienting the intellect to the goal and focusing the individual's behavior on elimination of various gross obstructions to perception of his inner workings. These first five do not constitute having uprooted the underlying drive to be. The next two fetters are lust for form and lust for immaterial existence: the underlying drives to be, aka: yokes to actual rebirth.
The final three yokes are pride, a fear-ridden-anxiety, and being subject to misunderstanding (aka blindness). Here we have the case of the person who has sufficient experience to prevent him from behavior that would result in rebirth in any realm of being, but for whatever reason (long habit, experience, difficult circumstances) there remain these subtle states of mind. This is the case of the Non-Returner who no longer own-makes (sankharams) and who obtains final release at some point after the death of the body but before assuming any rebirth.
There is much discussion back and forth concerning the precise state this individual is in caused by trying to imagine a state of existence which does not require rebirth. A between-births. But this is not necessary if one examines AN 11.7 and similar suttas where it is stated that there is the possibility of perception without perception of 'being' in any realm of 'being'. 'Existence' is a matter of perception, rebirth is a matter of having acted upon perception to the effect of having set rolling identification with form or the formless. The paṭicca samuppāda differentiates between bhava and jāti: existence and rebirth. This person is percipient of these subtle mental states. That is what remains for him of existence. That is what he gets rid of, without assuming rebirth, to become Arahant.
Say I.
[AN 4.132] Reply, Woodward translation.
Orators, Olds, translation.
A little four-liner about the facility and precision with which persons utter speech or engage in banter or repartee.
The three terms to understand are: paṭibhāna, yutta-paṭibhāno and mutta-paṭibhāno. Yutta = yoked; mutta = free. paṭibhāna = paṭi + bhāna = re(flect back on) + bhāna.
The trouble starts with the meaning of 'bhāna'. PED does not list this term. Points of Controversy has it coming from 'bhā' 'to become apparent'; possibly it comes from 'bhāṇaka' reciting, or 'bhaṇati, to speak, say, tell, recite, preach.
Woodward translates paṭibhāna 'reply'. Bhk. Bodhi translates 'discernment'. In their discussion of terms in Points of Controversy pg. 377, Shwe Zan Ang and Mrs. Rhys Davids describe the meaning as being 'that by which things knowable become represented, are present'. (Which requires some paṭibhāna to understand.) Or 'analytic insight'. A footnote there translates the term 'rhetorical gift'. My reading says this term refers to the product of discernment in speech, not the thinking processes that precede speech. Also it looks to go beyond mere reply and include spontaneous recitation. So I would settle on re-citation. That would result in the 'literal' translation:
One has yoked-recitation not free-recitation;
one has free-recitation not yoked-recitation;
one has yoked-recitation and free-recitation;
and one has neither yoked-recitation nor free-recitation.
Now is that 'yoked to the topic,' 'speaking precisely,' or yoked in the sense of restrained, constrained; or is that 'speaking concisely'? Is 'free recitation' unrestrained recitation or easily flowing recitation and in either case is the negative 'constrained recitation' and does that mean 'constrained to the topic' or 'speaking concisely'?
Both Woodward and Bhk. Bodhi appear to be following their understanding of the commentary. Woodward has 'to the point' and 'diffuse'. He has abridged person #3 to: 'he who does both'. Unabridged this becomes 'to the point and diffuse'. At best, this needs to be heard as 'on point and in detail.' Person 4, who is neither, would be one who was 'neither to the point nor diffuse' for which we might be thankful at least for the brevity.
Bhk. Bodhi has translated 'incisive and 'free-flowing'. Incisive, in meaning number 2, (not as in #1, cuttingly): precisely and with exactitude. Yoked to the topic, free in terms of readiness of wit. Bhk. Bodhi's translation of 'paṭibhāno' as 'discernment' makes these aspects of 'discernment'. But reciting or discerning, it is at least possible to be both precise and have free-flowing thoughts or speech or to be neither precise nor have free-flowing thoughts or speech.
Woodward complicates the issue noting the commentary on the Puggalapaññatti as suggesting the meaning for 'yutta' as 'succinct'; 'mutta' as 'rambling'. This would alter the meaning to:
One has succinct speech/discernment not rambling speech/discernment;
one has rambling speech/discernment not succinct speech/discernment;
one has succinct speech/discernment and rambling speech/discernment;
one has neither succinct speech/discernment nor rambling speech/discernment.
Between Woodward and Bhk. Bodhi, Bhk. Bodhi's solution works the best if read without discernment. (Sorry, couldn't help myself. To be precise, I was feeling unconstrained.)
I dipped my oar in with my own solution which takes a little from here and a little from there.
[AN 4.133] Quick Witted, Woodward translation.
Four sorts of persons: one who grasps a matter intuitively, one who understands hearing the details, one to whom things must be explained and one who is only able (at best) to remember the text.
These are all learners, there is another sort of person who cannot even remember a thing from one minute to the next.
[AN 4.134] Effort, Woodward translation.
Four sorts of persons differentiated by whether or not they live depending on the fruit of their prior deeds or on present effort.
[AN 4.135]
Blameworthy, Woodward translation.
Four persons differentiated by the degree to which they are subject to blame.
[AN 4.136] Virtue (a), Woodward translation.
Four sorts of persons distinguished by the thoroughness of their mastery of ethical conduct, concentration and wisdom.
[AN 4.137] Virtue (b), Woodward translation.
Four sorts of persons distinguished by the thoroughness of their mastery of and respect for ethical conduct, concentration and wisdom.
[AN 4.138] Subdued, Woodward translation.
Four sorts of persons sorted out according to their having mastered their body or their mind or neither or both.
It is interesting to note that mastering the body is put only in terms of living alone in the forest. This makes it probable that this was an early sutta. Later control of the body would have been phrased in broader terms of living in solitude. Bhk. Bodhi translates the term 'nikaṭṭha,' rendered by Woodward as 'subdued,' as 'retreat'. "gone on retreat by" PED: brought down, debased, low. ni = down; kaṭṭha = plowed. Plowed under.
[AN 4.139] Dhamma-Talk, Woodward translation.
Four sets of speakers and the ways they are judged to be Dhamma-talkers by their gatherings. Bhikkhu Bodhi's reading of this sutta is much better:
One that talks little and that is off point with a following that is incompetent to judge and so considers him a Dhamma-talker;
one that says much and that is off point with a following that is incompetent to judge and so considers him a Dhamma-talker;
one that says little but that is on point and his company is competent to judge and so considers him a Dhamma-talker;
one that says much and that is on point and his company is competent to judge and so considers him a Dhamma-talker.
Woodward would have the competency of the company judged by the competency of the speaker.
[AN 4.140] Expounder, Woodward translation.
Four persons: one able to convey the intent but not the letter; one able to convey the letter but not the intent; one able to do neither and one able to do both.
The Buddha concludes this sutta with the statement that one who has the four paṭisambhidā could not falter in both the conveyance of the intent and the conveyance of the letter. Paṭisambhidā paṭi: (reflect back on) + sam = co, con, with; + bhida break apart, analyze. That which is reflected back upon analysis ... in this case of the intent, the form, the roots, and the manner of rhetorical exposition of a teaching. (Woodward: the Four Analytical Powers; Bhk. Bodhi: The Four Analytical Knowledges) These are: attha, the spirit or intent of word, phrase or complete exposition; dhamma, one authority (U. Pandi, pg. 377 Points of Controversy) says this is understanding the word, another (the Abhidhamma) understanding the logic behind an expression — it is possible to merge these two sets of ideas ('this is said this way (the word) because people hear this expression thus (the reason)', 'this is said in this order (the word) because in this way it has such and such an effect on the mind (the reason)' 'this is said this way (the word) because this is the order in which the idea expresses its evolution and logical basis (the reason); etc.), but this may be a confusion of this term with the next, and the meaning of 'dhamma' is 'thing', 'form' or 'the Word' and the Abhidhamma always tries to make things appear more obscure than they are and in this case they are trying to make this into knowledge of Dhamma. But that would make this not a universal set of tools of analysis, but one directed at this Dhamma only and usually when Gotama is speaking about his Dhamma he makes it clear that that is what he is doing; nirutti, the knowledge and intuitive knowledge of the roots of both word and phrase and the proper grammatical construction thereof (for example, etymology, or understanding the origin and meaning of an idiomatic expression); (to digress: in what I have called 'Old Pāḷi' where the letter is a syllable, a syllable is a word, and a word is a sentence, the explanation of the word in the science of nirutti is more along the lines of the explanation of the origins and meaning of the idiomatic expression than the construction of a 'word' from the meaning of its 'syllables'. A Pāḷi 'word' is something like a Chinese pictogram. And like such, a Pāḷi word can be read forwards and backwards and assumes different meanings with different inflections (rather than being a separate word with 'different' spelling, long ā, etc.) and is to be understood in multiple ways — that is, not in many separate ways but in many ways simultaneously. (the same thing happens in English even today, but the phenomena goes mostly unnoticed ... except in certain cases of madness What we have in the dictionaries is a selection from the possibilities, not the entire scope. Not understanding this is the source of many misunderstandings made by modern linguistic analysis. It is a form of linguistic imprisonment constraining us to one reality. ... and it is always breaking down.) and paṭibhāna, the knowledge of (and inspired access to) rhetorical expression, enrapturing turn of phrase, tactics in the conveyance of an idea. Ahum.
[AN 4.146] Seasons (a), Woodward translation.
The Buddha likens stages of progress towards the goal (hearing Dhamma, Discussing Dhamma, calming down, and insight) to four seasons.
[AN 4.147] Seasons (b), Woodward translation.
The Buddha likens stages of progress towards the goal (hearing Dhamma, Discussing Dhamma, calming down, and insight) to four seasons. An expansion of the previous sutta.
Note the order, first after hearing Dhamma is discussing it which is Dhamma research. Then is developed all those practices under the heading of calming down: giving, developing ethical practices, developing self-control, and developing the jhānas. The final season is the development of insight. There is no problem with beginning any or all of these practices at the start, but one should understand how progress will unfold.
[AN 4.148]
Wrong Practice, Woodward translation.
Painful practice of speech. Note: not 'miccha vācā', 'vacī du-c-carita' painful vocal carrying on.
[AN 4.148] Right Practice, Woodward translation.
Pleasant practice of speech. Note: not 'sammā vācā', 'vacī su-c-carita' pleasant vocal carrying on.
[AN 4.150] Essences, Woodward translation.
Four essentials: ethical practice, serenity, wisdom and freedom.
PED: Sāra 1. essential, most excellent, strong 2. the innermost, hardest part of anything, the heart or pith of a tree 3. substance, essence, choicest part
[AN 4.151] Controlling Powers (a), Woodward translation.
Four forces: faith, energy, mind, serenity.
[AN 4.152]
Controlling Powers (b), Woodward translation.
Four powers: faith, energy, mind, serenity.
The distinction between the 'Indriyāni,' (forces) and the 'Balāni,' (powers) is that the forces are impersonal external energy-fields, the powers are personal uses of forces. When faith, energy, mind, and serenity are 'Indriyāni,' they are forces. When they are put to work, they are 'balani'.
[AN 4.153] Powers (a), Woodward translation.
Four powers: faith, energy, faultlessness, and tenacity.

The meaning of the fourth one 'saṅgāha-balaṁ' here is uncertain. Woodward has 'collectedness', Bhk. Bodhi: 'the power of sustaining a favorable relationship'. It has something to do with grouping together by way of attachment or association. Where is the commentator when you need him? Oh, he's over here. He says it is misspelled and should be sangaṇha, 'showing kindness'. PED spells it sanga. If we just go by the word itself, it means saṁ = with, own; gāha = grip as in 'in the grip of passion'; 'own-grip'. Get a grip on yourself mon! Stick-to-it-iveness?
[AN 4.154] Powers (b), Woodward translation.
Four powers: mind, serenity, faultlessness, and tenacity. Everyone is sticking to their previous version of sangaṇha, for this one.
[AN 4.155] Computation, Woodward translation.
Four powers: reconsideration, development, faultlessness and tenacity.
PED spells the first one 'Paṭisankhāna' and defines it along the lines of reflection, judgment, consideration. This is the obvious meaning in the sutta noted by Woodward who nevertheless translates as 'computation'. Bhk. Bodhi: reflection.
[AN 4.162] Computation, Woodward translation.
Four paths to the eradication of the corrupting influences: the unpleasant slow path to higher knowledge; the unpleasant fast path to higher knowledge, the pleasant slow path to higher knowledge, and the pleasant swift path to higher knowledge. In detail.
Woodward characterizes these as 'modes of progress', but the word is 'paṭipada' which is 'path-stepping', or the practice itself. Bhks. Thanissaro and Bodhi both use 'practice'. The shift in meaning is necessary to understand that the emphasis is on the description of method not how the practice is experienced. The details in this case are the details of how each mode of practice works. Mechanism of action.
[AN 4.163] The Unlovely, Woodward translation.
Four paths to the eradication of the corrupting influences: the unpleasant slow path to higher knowledge; the unpleasant fast path to higher knowledge, the pleasant slow path to higher knowledge, and the pleasant swift path to higher knowledge.
A variation on the previous, with this sutta providing the methods of practice used by those following each path. Of note here is something that could be used to support the idea of arahantship without the jhānas. The first two modes of practice do not use the jhānas as their samādhi practice; they use meditation on the foul. (If we stretch our minds all the way over to SN 5.54.9 we can see that it appears that meditation on the foul was at an early point the main practice employed by the bhikkhus to establish serenity (samādhi).) The distinction is clear. The difference is that by using the jhānas the practice is pleasant. All four paths depend on the practitioners powers (balāni) of faith, modesty, self-restraint, energy, and wisdom. Speed of insight depends on the degree to which the forces (indriya) of faith, energy, mind, serenity and wisdom are found in him. These latter are characterized (in the previous sutta) as 'givens' depending on the individual's basic nature in terms of the degree to which he is passionate, malicious, infatuated. ('Given' does not mean unalterable. Its just what you start with.)
So the method described here is that one who works at reducing his passionate, malicious, infatuated nature, controlling himself by way of faith, modesty, self-restraint, energy, and wisdom, would experience a proportionate rise in the forces of faith, energy, mind, serenity and wisdom and by that an increase in the speed of his attainment of higher knowledge, if he is indifferent as to whether or not his path is pleasant, he uses the meditation on the foul, if he wishes his path to be pleasant he uses the jhānas. Who would choose the unpleasant path? Maybe it is that jhāna practice requires great long stretches of solitude, calm, peace, quiet to develop. Such things are not always easy to come by. Meditation on the foul is a practice which can be worked into a more turbulent life situation.
[AN 4.164] Patient (a), Woodward translation.
Four paths of practice: marked by intolerant irritation, marked by endurance, marked by self-control, marked by calming down.
[AN 4.165] Patient (b), Woodward translation.
Four paths of practice: marked by intolerant irritation, marked by endurance, marked by self-control, marked by calming down. A variation on the previous sutta. The word translated 'patience/impatience' by Woodward and Bhk. Bodhi, and 'tolerance' by Bhk. Thanissaro is 'khamā/a-k-khamā.' What is needed is a word for the impatience/intolerance/inability to endure things that give rise to emotional reactions. None of these quite works. The word also means 'earth' which in the simile does not react when filth is thrown at it, etc. Good/ill humored? Forgiving/unforgiving? Indulgent/unindulgent?
[AN 4.166] In Further Detail, Woodward translation.
Four paths to the eradication of the corrupting influences: the unpleasant slow path to higher knowledge; the unpleasant fast path to higher knowledge, the pleasant slow path to higher knowledge, and the pleasant swift path to higher knowledge. The factors of unpleasantness and slowness are considered less than advantageous while those factors of pleasantness and speed are considered advantageous. A development of AN 4.162.
[AN 4.167] Sāriputta and Moggallāna (a), Woodward translation.
Questioned by Sariputta, Moggallāna reveals that of the four paths to the eradication of the corrupting influences his was the one that was unpleasant but with speedy attainment of higher knowledge.
[AN 4.168] Sāriputta and Moggallāna (b), Woodward translation.
Questioned by Moggallāna, Sariputta reveals that of the four paths to the eradication of the corrupting influences his was the one that was pleasant and with speedy attainment of higher knowledge.
[AN 4.169] With Some Effort Woodward translation.
Afflicted Extinguishment, Olds translation.
The Buddha distinguishes between two sorts of persons in accordance with their path: one pair meditates on the foul and one pair uses the jhānas. Of each pair one attains extinguishment here and one hereafter. In the case of the first pair, meditating on the foul, extinguishment either here or hereafter comes after own-making (saṅkhāra). In the case of the second pair, using the jhānas, extinguishment either here or hereafter comes without own-making.
In the description of the type of person Woodward translates 'saṅkhāra' as 'with- and without effort'; but in the list of contemplations, he translates it 'activities'. Bhk. Bodhi does a similar thing using 'exertion' and 'conditioned phenomena'. 'Saṅkhāra' does have the dual meaning of the activity used to create personal existence and the identified-with existing thing, but the translation should make it more obvious that it is the two sides of this one idea that are being spoken of. 'Confounding' and 'the confounded' or 'fabricating' and 'the fabricated'. And it is not 'conditioned'! (see the discussion: Is Nibbāna Conditioned) And the idea is not just 'activity' but 'identification with the intent to create the experience of pleasure through action of thought, speech, and body; and the identified with result. It is essential to grasp this idea in order to understand how the Buddha is distinguishing the two sets of individuals. The contemplation of the unpleasant involves saṅkhāra (it involves personal, identified-with perceptions and thoughts and intentions and behavior), where the jhānas do not (or, at least they evolve towards and culminate in detachment precluding own-making). In other words both paths get one there, but the one using contemplation of the foul involves a battle with issues of the self which must be resolved first. This is a very important sutta to read when trying to understand the meaning of saṅkhāra. If you do not have the concept correctly, the sutta makes no sense.
[AN 4.170] Coupled Woodward translation.
Ānanda describes four ways Arahantship is arrived at, stating that all those who declare Arahantship do so having followed one or another of these courses.
This sutta seems strangely out of context. It must have been spoken by Ānanda some time after the Buddhas's death. Another sutta which points out the need to develop both calm and insight.
[AN 4.171] Intention Woodward translation.
Intentions (a), Olds translation
The Buddha describes how it is intent that is the mechanism of action of kamma of body, speech and mind that results in the personal experience of pleasure or pain in body, speech, or mind. Intent, in turn, is shown to be impersonal. The intent driving a deed can arise in the self or in another. Further, the groundwork for action can be known or unknown. In whatever combination of factors it is blindness that is at the bottom of it and the elimination of blindness that ends kamma.
An example of other-instigated (or motivated) intent and preparation for action would be the case of the soldier being commanded to act by the general, the employee by the boss, etc. In the case of an other-instigated intent, both the instigator and the one who is instigated experience the consequences in accordance with the intent. There is no escape by saying 'I was just following orders.' Better to refuse to act when the action (e.g., killing, lying, theft, etc., for whatever reason) deviates from one's own perspective on the kammic outcome and take the consequences than to follow orders and take consequences resulting from another's intent (e.g., to inflict pain from motives based in lust, hate, delusion)! At least you won't end up in hell from refusing to do some foul deed.
This sutta is, in some versions of the Pāḷi and in Bhk. Bodhi's translation, combined with the next sutta. Whether or not it was at one time a single sutta, it should be read in conjunction with that sutta.
[AN 4.172] Intention, Woodward translation.
Intentions (a), Olds translation
The Buddha describes how it is intent that is the mechanism of action of kamma of body, speech and mind that results in the personal experience of pleasure or pain in body, speech, or mind. Hearing this exposition, Sariputta explains the details of how this works for the self-instigated action that results in rebirth, the other-instigated action that results in rebirth, the both self and other-instigated action that results in rebirth and asks the Buddha for an explanation of how there can be rebirth or not in the case where there is neither self-instigation nor other instigation. Gotama explains.
[AN 4.173] Analysis, Woodward translation.
Sāriputta explains to the bhikkhus that although he early-on grasped both the spirit and the letter of logical analysis and teaches it in detail, still, if, while the Buddha is face-to-face with them, if any of them have doubts, they should ask the Buddha.
[AN 4.175] Upavāna, Woodward translation.
Upavāna questions Sāriputta about making an end of Pain. Sāriputta makes the point that it is not by conduct or vision that an end of pain is to be reached, but that it is by conduct resulting in knowing and seeing things as they really are that brings one to the end of pain. Perfect theoretical knowledge, behavior that is in accordance with the Magga, and insight into the Four Truths is not sufficient to achieve the end of pain. This behavior and vision must be directed at and result in actual knowledge and actually seeing these things at work in the world. It is only upon this actual seeing that there can be the repulsion that results in letting go, freedom, and seeing freedom in freedom being free. See AN 4.177 (next) for how this is put by Gotama.
[AN 4.177] Rāhula, Woodward translation.
The Buddha instructs his son Rāhula to regard the characteristics of solidity, liquidity, heat and motion, whether internal or external as not his, not an aspect of himself, not his real self so that seeing things as they really are, he will be repulsed, let go, and by that attain freedom and seeing freedom in freedom be free.
[AN 4.178] The Village Pond, Woodward translation.
Linked to the Pāḷi and to the Bhikkhu Thanissaro translation.
The Buddha describes two pairs of individuals. One pair is striving to get rid of 'own-body', the other is striving to break up 'blindness'. In each of the pairs the persons have attained peaceful states of mind and liberation of heart and work at their objective but in one case there is no excitement at the task while in the other there is. The Buddha states that where this excitement is missing, the task is unlikely to be accomplished.
The task of the first individual is said to be to eliminate 'own-body' (sakkāya-nirodha). Not 'own-body-view' (sakkāya-diṭṭhi). But there is no 'own-body' there to get rid of. How are we to understand this? Bhk. Thanissaro translates it: 'cessation of self-identification', Bhk. Bodhi: 'cessation of personal existence', but Woodward translates it more closely to what is found in the Pāḷi: 'ending of the person-pack'. The task has two parts: breaking the hold of the view that the way one sees the self is 'the one true view' concerning the self (e.g., that body is the self, or belongs to the self or is a product of the self or has the self within it); and actually attaining liberation from that body. It looks as though what is being spoken of is the latter task, but the wording is not so clear as to allow certainty. If the meaning is breaking the view, what we have here is advanced meditators who have gained liberation of heart working on the attainment of Streamwinning. (Not an impossibility, but it adds a dimension of complexity to the situation which is confusing.) Similarly confusing is the second set of persons, those working on 'breaking up blindness' (avijjāppabheda). (PED: breaking or splitting up, opening. Giving the example of analyzing a word by way of breaking it into syllables). (Bhk. Thanissaro: 'the breaching of ignorance'; Woodward and Bhk. Bodhi: 'the breaking up of ignorance') This also can be divided into two tasks: the first is intellectual comprehension of the truth of the four truths or the seeing that 'all that which has come to be comes to an end' (which would be 'breaching of ignorance'), the second is the actual seeing of the truths at work (or the no longer seeing of things as working in accordance with the previously held view one believed was the 'one true view' because one is now able to know and see 'the dependence of this on that') as in the paṭicca samuppāda (which would be the breaking up of ignorance). And again here if the first task is being referred to we would have the case of an advanced meditator working on Streamwinning. If it is the second case, the task has gone beyond seeing the truth of the four truths (which is necessary to break through the sakkāya-diṭṭhi) and is now focused on all the peripheral or collateral misbegotten beliefs that accompany holding on to a view of self and things. Since the term in the second group is 'breaking up' as in analyzing (where Bhk. Thanissaro has used a misleading term here that points to the attaining of Streamwinning) we have grounds for understanding the intent of the sutta to be the second stage in both sets of persons, that is that they are Streamwinners working on the higher accomplishments (Arahantship): ending self-view, all-round or complete detachment from body, or any sort of self-identification (we could say: 'the ending of 'own-body' in quotes, meaning not just the ending of the view, but the ending of the experience itself), and breaking up blindness.
[AN 4.179] Nibbāna, Woodward translation.
The Elder Ānanda asks the Elder Sāriputta the reasons that some beings attain Nibbāna in this life when others do not and is told that it depends on their awareness or the lack of awareness upon perception that a thing is or is not connected to deterioration, stability, advance, or attainment. See: How to Judge from Personal Experience where there are only two criteria: "Doing this will result in good conditions increasing and bad conditions decreasing," etc. One of the most handy bits of guidance you will ever find.
[AN 4.180] Nibbāna, Woodward translation.
A well-known (and too little used) sutta. The Buddha tells the bhikkhus to determine whether or not a saying is to be considered as his word by comparing the phrases and their construction (pada-vyañjana: pada: phrase; vyañjana, lubrication, component parts; Woodward: 'words and syllables'; Bhk. Bodhi: 'words and phrases'. The precise meanins of this phrase is worth a deeper look. 'Pada' is literally 'foot', 'footstep' or 'path'. In the spoken language the 'letter' was a syllable, and the bhikkhus were on occasion remarked to take pride in repeating Gotama's word 'down to the syllable', but vyañjana means 'letter' only in the sense of 'as opposed to the spirit'. It does mean component part and derives from the idea of lubricant (enabling the letters to work together and make sense) and stretching out, drawing out or erecting, i.e. the construction of the phrase) with the phrases and their construction as found in the Suttas and in the Vinaya. This is to be done even in the case of four great authorities: Someone who has reportedly heard a saying face-to-face with the Buddha; some Saṅgha with a reportedly learned elder; some reportedly learned Saṅgha; a single reportedly learned monk.
Today this is taught with the idea that we are to accept it as the word of the Buddha if it comes from any of these four 'authorities'. This is exactly the opposite of the meaning found in the sutta. We should also add that this work of comparison should be done with any reportedly true saying heard from any 'authority' or read about (including any translation from the Pāḷi) in any book or anywhere on the internet. 'Any' includes 'is'sef 'ere.
[AN 4.181] Fighting Man, Woodward translation.
The Buddha likens the skills of the bhikkhu to those of a King's Warrior.
[AN 4.182]
Surety, Woodward translation.
The Buddha states that there is no one, no shaman, no preacher, no god, no devil, no God, who can promise that that which is subject to aging, sickness, death and the consequences of deeds will not suffer aging, sickness, death and the consequences of deeds.
And what is subject to aging, sickness, death and the consequences of deeds? Any being whatsoever that has come into existence.
[AN 4.183] Hearsay, Woodward translation.
The Buddha explains that a statement should not only be true but should be profitable and not lead to trouble.
Another sutta using the logic found in See: How to Judge from Personal Experience. See also: AN 4.179.
[AN 4.184] Fearless, Woodward translation.
The Buddha shows Brāhmin Jāṇussoni that not everyone is afraid of death. Those who have overcome desires and lusts, those who have overcome passion for living in a body, those who have done good deeds and abstained from bad deeds, and those who have no doubts as to Dhamma do not fear death.
[AN 4.185] Brāhmin Truths, Woodward translation.

Sacca: Maxim. 2a. A general truth, fundamental principle, or rule of conduct, especially when expressed in sententious form, a saying of proverbial nature. Sententious: full of meaning or wisdom. Websters

— p.p.

The Buddha approaches some eminent Wanderers and teaches them Four Brahmin maxims: 'All living things are not to be harmed'; 'all sense pleasures are impermanent, painful, changeable'; 'all lives are impermanent, painful, changeable'; and 'I have no part in anything anywhere and here for me there is no attachment to anything'.
[AN 4.186] Approach, Woodward translation.
A lucky bhikkhu asks the Buddha a number of questions and gets answers that satisfy him.
[AN 4.187] Vassakāra, Woodward translation.
Gotama states that it is impossible for a bad man to be able to recognize a bad man or a good man, but that it is possible for a good man to do so. A story follows which illustrates the meaning.
Pay attention! The sutta is subtle. It illustrates all four cases although it appears to illustrate only one.
[AN 4.188] Upaka, Woodward translation.
Upaka, tries to trap Gotama and ends up caught in the trap himself. Gotama then explains that what he teaches is simply what is profitable and what is not.
He tries to get Gotama to agree to the statement that having uttered abusive speech that one cannot back up, one is blameworthy. He is thinking that Gotama's having stated that Devadata was going to Hell was abuse whereas it was simply a statement of fact. But Gotama does not fall into the trap and in stead points out that by approaching him with the intent to trap him Upaka has himself uttered abusive speech which he cannot back up. There is a further twist in the story when Upaka tries to tell the story to King Ajatasattu, a former supporter of Devadata's, but who had recently been converted by Gotama. The King is not pleased to be associated with someone who thinks he can get the better of Gotama.
[AN 4.189] Realization, Woodward translation.
Make it Real, Olds, translation.
The Buddha describes four things that are to be realized by way of making them real. He describes how in the simplest most direct terms possible.
We do not see what is in front of our eyes and would not believe it if we were told so we must be told in words that excite our curiosity and yet directly reveal the method for seeing for ourselves. An invaluable sutta! There are more things under heaven than are accounted for in your vision of the world, my friends.
[AN 4.190] The Sabbath, Woodward translation.
The Buddha praises the Saṅgha on a Full Moon Day observance.
[AN 4.191] Heard with the Ear, Woodward translation.
The Buddha describes four advantageous situations that result in the future just from concentrated study of Dhamma.
Hope for those whose practice of Buddhism is lopsided concentration on study of the Suttas!
[AN 4.194] The Sāpūgyans, Woodward translation.
Ānanda instructs the men of the Tiger's Path Clan in four ways to exert energy to bring about perfection in ethical conduct, heart, point of view and freedom.
It is interesting that the four practices are introduced in words highly reminiscent of those used for the introduction of the Four Satipaṭṭhanas. Why was the Satipaṭṭhana not used in stead? It is also curious (as Woodward remarks) that this is a sutta which is a little advanced for laymen and is internally directed at bhikkhus. It seems out of place and awkward. Maybe it is an early attempt by Ānanda to construct a sutta.

Unit 27

[SN 5.56.1] Concentration, Woodward translation
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.
[SN 5.56.41] Reasoning, Woodward translation
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, because here by the juxtaposition of the issues not to be considered with those which should be thought about it is made clear that this is not a case of keeping things a mystery but of what is and what is not a matter pertaining to the goal.

Unit 28

Puggala-Paññatti, Chapters of Designation of Human Types, Division of Human Types by Four, translated by B.C. Law
Chapters 16, 17: Praise and Dispraise
Chapters 19, 20: Dark and Light (same file contains Chapter 20, abridged which is the same as 19 but with headings 'stooping and progressing').
Chapter 21: Persons like trees.

Unit 29

[AN 4.196] Sāḷha, Woodward translation.
By way of similes the Buddha shows general Sāḷha, that so called purification by way of self-mortification is a useless outward practice and cannot lead to overcoming blindness and the freedom gained through knowledge and vision and that what is needed is purification by both external and internal perfection.
[AN 4.197] Mallikā Woodward translation.
the Warren translation.
Queen Mallikā asks Gotama about the reasons some women have beauty, wealth, and power while others do not.
[AN 4.198] The Self-Tormentor Woodward translation.
Four persons found in the world: One who torments himself, one who torments others, one who torments both and one who torments neither himself nor others. A very long, detailed sutta.
[AN 4.200] Affection Woodward translation.
Four ways liking and disliking arise and the way that jhāna and the destruction of the corrupting influences bring about a condition where there is neither liking nor disliking. One who has attained such a state is said neither to attract nor to repel, neither to smolder nor to blaze up, and is not burnt-up. The Pāḷi is full of play on the root jā = to burn, to be born, and to know.
[AN 4.201] The Precepts Woodward translation.
The Buddha describes the attributes of the good man and the good man of good men and the bad man and the bad man of bad men. Based on ethics.
[AN 4.202] The Believer Woodward translation.
The Buddha describes the attributes of the good man and the good man of good men and the bad man and the bad man of bad men. Based on his development of various powers.
[AN 4.203] Destroyer of Beings Woodward translation.
The Buddha describes the attributes of the good man and the good man of good men and the bad man and the bad man of bad men. Based on ethics. An expansion of AN 4.201, omitting the use of alcohol and adding three on speech.
[AN 4.204] The Ten Deeds Woodward translation.
The Buddha describes the attributes of the good man and the good man of good men and the bad man and the bad man of bad men. Based on ethics. An expansion of the previous adding covetousness, deviance, and view.
[AN 4.205] The Eightfold Way Woodward translation.
The Buddha describes the attributes of the good man and the good man of good men and the bad man and the bad man of bad men. Based on the Eightfold Path.
[AN 4.206] The Tenfold Way Woodward translation.
Olds translation.
The Buddha describes the attributes of the good man and the good man of good men and the bad man and the bad man of bad men. Based on the Tenfold Path.
[AN 4.207] The Wicked (a) Woodward translation.
The Buddha describes the attributes of the bad man and the bad man among bad men and the nice man and the nice man among nice men. Based on ethics. A variation of AN 4.203 (above).
[AN 4.208] The Wicked (b) Woodward translation.
The Buddha describes the attributes of the bad man and the bad man among bad men and the nice man and the nice man among nice men. Based on the tenfold way. A variation of AN 4.206.
[AN 4.209] Of Wicked Nature (a) Woodward translation.
The Buddha describes the attributes of bad form and the bad form of bad forms and the attributes of nice form and the nice form among nice forms. Based on ethics. A variation of AN 4.207.
[AN 4.210] Of Wicked Nature (b) Woodward translation.
The Buddha describes the attributes of bad form and the bad form of bad forms and the attributes of nice form and the nice form among nice forms. Based on the tenfold path. A variation of AN 4.208.
[AN 4.211] The Company Woodward translation.
Four who corrupt a group and four who lite up a group.
[AN 4.212] View Woodward translation.
Four things that carry one to Hell and four things that carry one to a heavenly rebirth.
[AN 4.213] Ingratitude Woodward translation.
Four things that carry one to Hell and four things that carry one to a heavenly rebirth. A variation on the previous, substituting gratitude for view.
[AN 4.214] Taking Life Woodward translation.
Four things that carry one to Hell and four things that carry one to a heavenly rebirth. A variation on the previous with different terms.
[AN 4.215] The Way (a) Woodward translation.
Four things that carry one to Hell and four things that carry one to a heavenly rebirth. A variation on the previous using the first four dimensions of the eight-dimensional way.
[AN 4.216] The Way (b) Woodward translation.
Four things that carry one to Hell and four things that carry one to a heavenly rebirth. A variation on the previous using the second four dimensions of the eight-dimensional way.
[AN 4.217] Modes of Speech (a) Woodward translation.
Four things that carry one to Hell and four things that carry one to a heavenly rebirth. A variation on the previous using statements about what one has seen, heard, sensed and cognized.
[AN 4.218] Modes of Speech (b) Woodward translation.
Four things that carry one to Hell and four things that carry one to a heavenly rebirth. A variation on the previous using the opposite statements about what one has seen, heard, sensed and cognized.
[AN 4.219] Shameless Woodward translation.
Four things that carry one to Hell and four things that carry one to a heavenly rebirth. A variation on the previous using belief, ethics, sense of shame, and fear of blame.
[AN 4.220] Of Weak Wisdom Woodward translation.
Four things that carry one to Hell and four things that carry one to a heavenly rebirth. A variation on the previous using belief, ethics, energy and wisdom.
[AN 4.221] Good Conduct Woodward translation.
Four bad and four good habits of speech.
[AN 4.222] View Woodward translation.
Four characteristics of the foolish, incompetent, unworthy person that result in him having uprooted and spoiled his self, being surrounded by impurity, subject to reproach by the wise, and which result in much bad kamma; and four characteristics of the wise, competent, worthy person which do not uproot, do not spoil the self, and which surround one with purity, bring praise by the wise, and which result in much good kamma.
[AN 4.223] Ingratitude Woodward translation.
A variation on the previous, substituting gratitude for view.
[AN 4.224] Taking Life Woodward translation.
A variation on the previous with different terms.
[AN 4.225] The Way Woodward translation.
A variation on the previous using the first four dimensions of the eight-dimensional way. Note that in the PTS Pāḷi and Woodward's translation this is not followed by another sutta with the second four dimensions. This appears to be a mistake as it occurs in BJT and CSCD as well as Bhk. Bodhi and so to include it, while preserving the sutta numbers of the PTS I have included it as the second half of this sutta using Woodward's translation of AN 4.116.
[AN 4.226] Modes of Speech (a) Woodward translation.
A variation on the previous using statements about what one has seen, heard, sensed and cognized.
[AN 4.227] Modes of Speech (b) Woodward translation.
A variation on the previous using the opposite statements about what one has seen, heard, sensed and cognized.
[AN 4.228] Shamelessness Woodward translation.
A variation on the previous using belief, ethics, sense of shame, and fear of blame.
[AN 4.229] Weak in Wisdom Woodward translation.
A variation on the previous using belief, ethics, energy and wisdom.
[AN 4.230] Poets Woodward translation.
Four types of poet.
[AN 4.231] In Brief Woodward translation.
The Buddha describes kamma in terms of dark and light deeds.
[AN 4.232] In Detail Woodward translation.
The Buddha describes kamma in terms of dark and light deeds. An expansion of the previous sutta. Very useful in clarifying the nature of the deed that ends kamma, that is, that it is the intentional not-doing of intentional deeds.
[AN 4.233] Soṇakāyana Woodward translation.
A Brahmin questions Gotama about Soṇakāyana's misunderstanding of the meaning of Gotama's teaching about kamma that ends kamma. Gotama repeats what he has actually said about dark and light deeds and deeds that are neither dark nor light that result in the ending of kamma.
An important sutta for underscoring the idea that the Buddha is not teaching by this doctrine ineffectiveness of kamma. The view that kamma is ineffectual was taught by a contemporary of Gotama named Mikkhali, and was called the most pernicious of man-traps.
[AN 4.234] Precepts Woodward translation.
The Buddha describes kamma in terms of dark and light deeds.
This is two suttas inexplicably (and awkwardly) combined into one in the PTS Pāḷi, and Woodward's translation follows. It substitutes two different sets of behaviors/beliefs for the first two types of deeds in each of the two suttas but it does not provide the outcomes of these deeds. It looks to me as though the outcomes should have been picked up from the previous suttas. As it is it leaves the names of these deeds making only partial sense.
[AN 4.235] The Ariyan Way Woodward translation.
The Buddha describes kamma in terms of dark and light deeds.
A variation on AN 4.232 using the Eight Dimensional Path for the kamma that is neither dark nor bright, with a result that is neither dark nor bright, kamma that ends kamma.
[AN 4.236] Limbs of Wisdom Woodward translation.
A variation on AN 4.232 using the Seven Dimensions of Awakening for the kamma that is neither dark nor bright, with a result that is neither dark nor bright, kamma that ends kamma.
Note that this sutta (and similarly for the previous sutta the Eight Dimensional Way) is saying that the Seven Dimensions of Awakening is constructed of intentional not-doings. That includes 'Sati' (recollection, memory, attention) and 'Samādhi' (serenity). It is not too difficult to see that 'Samādhi' is constructed of a series of abandonings, each higher state being attained not by 'getting' but by 'letting go of the previous state,' but how do we understand 'Sati' to be intentional not-doing? Sati in this case is recollection of body, sensation, mental-states and things seen through the lens of Dhamma with the idea of observing how they come to be, are maintained, and come to an end with the further idea of becoming thoroughly objectively detached from them. The intentional not-doing is the not becoming attached or identified with such things as they come into awareness (or are recollected). Woodward and Mrs. Rhys Davids have both remarked how it must be a distortion of the system originally taught by Gotama that all virtues are negative ones (i.e., 'abstaining from'). This is the fact and it is an essential orientation required by anyone who would understand this system. The entire point of this series of suttas is that there is kamma which perpetuates kamma and living in the world and there is a sort of kamma which is the key to escaping kamma and that is intentionally not doing the sort of kamma that perpetuates kamma and living in the world. The Buddha's Methods always result in a good outcome, and on occasion and when asked Gotama does directly teach kamma that has positive worldly results (attaining beauty, wealth, health, long life, heavenly rebirth), but when the result is worldly gain, this is to be seen as a sort of failure in terms of the goal of his system...a falling short of that which is higher and better.
[AN 4.237] Blameworthy Woodward translation.
Blameworthy things that land one in Hell, praiseworthy things that land one in a good rebirth.
Note that the last factor, 'view' is not 'sammā-' (high) but 'anavajjāya-' (blameless). The former would end kamma, the latter is belief in kamma and related worldly things.
[AN 4.238] Harmful Woodward translation.
Harmful things that land one in Hell, harmless things that land one in a good rebirth.
Note that the last factor, 'view' is not 'sammā-' (high) but 'avyāpajjha-' (harmless). The former would end kamma, the latter is apparently belief in kamma and behavior in accordance with kamma that is light with light result.)
[AN 4.239] The Recluse Woodward translation.
Gotama teaches the bhikkhus a 'lion's roar' and describes the four sorts of ascetics found in this Dhamma and Discipline.
[AN 4.240] The Recluse Woodward translation.
Four benefits from associating with the good man.
[AN 4.241] Offence (a) Woodward translation.
Four reasons a bad bhikkhu might think to profit from creating dissension in the order.
[AN 4.242] Offence (b) Woodward translation.
The Buddha extols the benefits of fear of punishment using a comparison between the fear of worldly persons of the punishments of evil-doers in the world with the awareness of bhikkhus and bhikkhunis of the punishments of recalcitrant members of the Order.
An interesting view is given in this sutta of the behavior of at least a portion of the society with regard to guilty deeds. That is that the guilty volunteer themselves for punishment. There was a similar practice in ancient China. There was apparently no expectation of leniency because of volunteering in this way, nor was leniency given. The issue was considered to be that by this behavior the honor of the individual was redeemed. Consider the state of affairs here today (USA Wednesday, June 04, 2014 5:48 AM) where the guilty are always advised to plead "not guilty" and to fight to evade punishment to the end. After all, why should the common criminal behave differently than the king and the ministers of state? After all, why plead guilty to having broken unjust and irrational laws? Perhaps following the example of the Japanese politician and high-ranking business executive, in the past few years there has been a tendency for persons of note to publicly apologize for misbehavior after being caught. That's not quite the same thing, and the motive is always seen to be self-serving rather than honor-redeeming. One might be more convinced of repentance if the 'apologists' also gave up that which was gained by their mis-behavior.
[AN 4.243] Profit of the Training Woodward translation.
The Buddha explains that this holy life is lived for the sake of the advantages of the training, for higher wisdom, for the highest freedom, and for mastery of mind, and he describes how each of these things is arrived at.
[AN 4.247] Modes of speech (a) Woodward translation.
The Buddha lists four ignoble forms of speech.
[AN 4.248] Modes of speech (b) Woodward translation.
The Buddha lists four noble forms of speech.
[AN 4.249] Modes of speech (c) Woodward translation.
The Buddha lists four ignoble forms of speech.
[AN 4.250] Modes of speech (d) Woodward translation.
The Buddha lists four noble forms of speech.
[AN 4.251] Higher Knowledge Woodward translation.
Things to be comprehended, abandoned, developed, and realized through higher knowledge.
[AN 4.252] Higher Knowledge Woodward translation.
The Buddha's message in terms of quests: being yourself subject to aging, sickness, death and besliming seek that which is not subject to aging, sickness, death and besliming.
[AN 4.253] Sympathy Woodward translation.
The four fundamentals for gathering together a group.
[AN 4.254] Mālunkyā's Son Woodward translation.
The elderly Mālunkyā's Son asks The Buddha for a teaching in brief and receiving it shortly thereafter becomes Arahant.
This is a good example of a teaching in brief. Essentially it amounts to getting rid of any sort of wanting. If the whole mass of the Dhamma is confusing or overpowering or if there is just no time to deal with it all, it is helpful to remember such a teaching and focus down on the essential problem.
[AN 4.256] The Thoroughbred (a) Woodward translation.
The Buddha likens the qualities of a worthy bhikkhu to the qualities of a king's thoroughbred horse.
[AN 4.257] The Thoroughbred (b) Woodward translation.
The Buddha likens the qualities of a worthy bhikkhu to the qualities of a king's thoroughbred horse. For 'speed' substitutes destruction of the āsavas for the Four Truths.
[AN 4.258] Powers Woodward translation.
Four powers: energy, memory, serenity, and wisdom. This is just a list. It should be remembered that these are powers that show control of forces in the world.
[AN 4.259] Forest-Dwelling Woodward translation.
Four things that make a bhikkhu fit for living alone in the forest.
[AN 4.260] Action Woodward translation.
Four things that characterize the fool and four that characterize the wise man.
[AN 4.261] Approving (a) Woodward translation.
Engaging in, encouraging others to, approving of, and speaking in praise of taking life lands one in hell; engaging in, encouraging others to, approving of, and speaking in praise of abstaining from taking life lands one in a heavenly birth.
[AN 4.262] Approving (b) Woodward translation.
Engaging in, encouraging others to, approving of, and speaking in praise of stealing lands one in hell; engaging in, encouraging others to, approving of, and speaking in praise of abstaining from stealing lands one in a heavenly birth.
[AN 4.263] Approving (c) Woodward translation.
Engaging in, encouraging others to, approving of, and speaking in praise of sense-pleasure-indulgence misbehavior lands one in hell; engaging in, encouraging others to, approving of, and speaking in praise of abstaining from sense-pleasure-indulgence misbehavior lands one in a heavenly birth.
[AN 4.264] Approving (d) Woodward translation.
Engaging in, encouraging others to, approving of, and speaking in praise of lying lands one in hell; engaging in, encouraging others to, approving of, and speaking in praise of abstaining from lying lands one in a heavenly birth.
[AN 4.265] Approving (e) Woodward translation.
Engaging in, encouraging others to, approving of, and speaking in praise of slander lands one in hell; engaging in, encouraging others to, approving of, and speaking in praise of abstaining from slander lands one in a heavenly birth.
[AN 4.266] Approving (f) Woodward translation.
Engaging in, encouraging others to, approving of, and speaking in praise of bitter speech lands one in hell; engaging in, encouraging others to, approving of, and speaking in praise of abstaining from bitter speech lands one in a heavenly birth.
[AN 4.267] Approving (g) Woodward translation.
Engaging in, encouraging others to, approving of, and speaking in praise of idle babble lands one in hell; engaging in, encouraging others to, approving of, and speaking in praise of abstaining from idle babble lands one in a heavenly birth.
[AN 4.268] Approving (h) Woodward translation.
Engaging in, encouraging others to, approving of, and speaking in praise of covetousness lands one in hell; engaging in, encouraging others to, approving of, and speaking in praise of abstaining from covetousness lands one in a heavenly birth.
[AN 4.269] Approving (i) Woodward translation.
Engaging in, encouraging others to, approving of, and speaking in praise of malicious mindedness lands one in hell; engaging in, encouraging others to, approving of, and speaking in praise of abstaining from malicious mindedness lands one in a heavenly birth.
[AN 4.270] Approving (j) Woodward translation.
Engaging in, encouraging others in, approving of, and speaking in praise of contrary views lands one in hell; engaging in, encouraging others in, approving of, and speaking in praise of high view lands one in a heavenly birth.
[AN 4.271] Passion (and the Rest) Woodward translation.
The concluding wheel-style sutta of the Book of the Fours in which to gain higher knowledge, thorough understanding, utter destruction, letting go, eradication, fading away, dispassion, ending, giving up, and renunciation of lust, anger, stupidity, malevolence, hostility, hypocrisy, spite, denigration, deceit, treachery, obstinacy, vehemence, pride, arrogance, intoxication, and negligence, the practices of the Four Settings-up of Memory, the Four Consummate Efforts and the Four Power-Paths are to be applied. Got that?
The PTS has this as one sutta. Following the pattern set for other occupancies of this conclusion to a book, it could also have been seventeen suttas, or five-hundred-and-ten suttas. I have left it as one. It does not seem reasonable that it would have been given in separate suttas. Its power is entirely in the challenge to remember the whole. The translation has been completely rolled out; for ease of reference, I have left the Pāḷi abridged but formatted it for easy comprehension.

Unit 30

Mallikā, Personality Page.
Some biographical information on Queen Mallikā. A great love-story.

Unit 31

[AN 5.11] Things Unheard Of, Hare translation.
Five powers of the Tathāgata. (One who has 'got it,' but in this case, The Buddha, who often refers to himself in this way.)
[AN 5.12] The Peak, Hare translation.
Between the powers of faith, conscientiousness (sense of shame), fear of blame, energy and wisdom, wisdom is considered the peak. Hare translates 'paññā' as 'insight.'
[AN 5.13] The Powers In Brief, Hare translation.
The five Powers: faith, energy, memory, serenity and wisdom. Hare translates: faith, energy, mindfulness, concentration and insight.
[AN 5.14] The Powers In Detail, Hare translation.
The Buddha defines faith-power, energy-power, mind-power, serenity-power and wisdom-power.
[AN 5.15] Where To Be Seen, Hare translation.
Practices and accomplishments where faith-power, energy-power, mind-power, serenity-power and wisdom-power may be seen as they actually are. The word used here is 'daṭṭha' which is the seeing of one who sees, not the seeing of one who understands just the theory. Do these things and you will see the powers. Not things that are evidence of the powers.
[AN 5.16] The Peak, Hare translation.
Between the faith-power, energy-power, mind-power, serenity-power and wisdom-power, wisdom-power is considered the peak.
[AN 5.17] For Whose Good? (a), Hare translation.
By perfecting ethical behavior, serenity, release and knowledge and vision of release in himself, but not working to perfect these things in others one is working for one's own good, but not that of another.
[AN 5.18] For Whose Good? (b), Hare translation.
By striving to perfect ethical behavior, serenity, release and knowledge and vision of release in others, but not in himself, one is working for the good of others, but not for his own good.
[AN 5.19] For Whose Good? (c), Hare translation.
By neither striving for the perfection of ethical behavior, serenity, release and knowledge and vision of release in himself nor in others one is working for neither the good of himself nor of others.
[AN 5.20] For Whose Good? (c), Hare translation.
By both striving for the perfection of ethical behavior, serenity, release and knowledge and vision of release in himself and in others one is working for the good of himself and of others.
[AN 5.21] Without Respect (a), Hare translation.
A paṭicca samuppāda-like sutta showing the progressive interdependence of living respectfully and harmoniously with others, keeping the minor precepts, adhering to the seekers training, living ethically, understanding high views, and attaining serenity.
[AN 5.22] Without Respect (b), Hare translation.
A paṭicca samuppāda-like sutta showing the progressive interdependence of living respectfully and harmoniously with others, keeping the minor precepts, adhering to the seekers training, fully developing ethical behavior, attaining every degree of serenity, and fully developing wisdom.
[AN 5.23]
The Debasements, Hare translation.
The Buddha likens the process of purifying the mind to the process of purifying gold. Then he describes five super-normal powers attainable with the purified mind.
[AN 5.24] The Debasements, Hare translation.
The Buddha outlines the progressive interdependence of ethical behavior, serenity, knowing and seeing, disenchantment and dispassion, and knowing and seeing freedom. Hare who previously used 'insight' for 'paññā,' 'wisdom' here uses 'insight' for 'dassana,' seeing, so it is necessary to discover which he is referring to when you encounter this term in his translations. He has translated the final step, 'vimutti-ñāṇa-dassana' 'emancipated knowledge and insight.' Bhk. Bodhi (I believe more correctly) here has: 'knowledge and vision of liberation.' Where having known and seen freedom as freedom does result in emancipated knowledge and freedom, what is being spoken of in this sutta is the consequence of having dispassion and disenchantment. The immediate result of that is knowing and seeing freedom. It is not sufficient to attain freedom. One must know that one is free and know that this freedom is the freedom one has been seeking. Otherwise there will be nothing to prevent recrudescence of existence and birth. The earlier 'knowing and seeing' is the knowing and seeing of the Four Truths or the seeing of and approval of the theory, an achievement of the Streamwinner.
[AN 5.25] Helped On, Hare translation.
Five things of great assistance in the development of freedom of heart and mind and the things that result from freedom of heart and mind.
[AN 5.26] Release, Hare translation.
Five detailed descriptions of situations that result in freedom.
There is confusion throughout the translations and within the translations of individual translators between the translations of 'vimutti' and 'vimokkha'. The distinction is that 'vimokkha' is generally a temporary state where 'vimutti' is frequently a synonym of Nibbāna. I suggest 'Release' is better for 'Vimokkha' and 'Freedom' be used for 'Vimutti.'
[AN 5.27] Concentration, Hare translation.
Five knowledges that arise in one who developers immeasurable serenity.
[AN 5.28] Concentration, Hare translation.
Consummate Samādhi described as consisting of five dimensions (the four usual jhānas and observation of the sign) and yielding skill in the higher knowledges.
This description of the jhānas has with it the similes which are very helpful in visualizing the progression of the jhānas. [see also for these: DN 2, MN 39,MN 77] However this translation reflects neither vision nor a close adherence to the Pāḷi and messes up the imagery to the point of uselessness. Hare has especially botched up the simile for the fourth jhāna, and to complicate that either he has translated it backwards or there was an editorial error which reverses the meaning. The descriptions of the jhānas and the similes that accompany them are not simply descriptions or recipes, they are also hypnotic suggestions which draw one into the jhāna. All their magic is lost if the repeated phrases are not repeated exactly and if the ordering of the words does not reflect the progressive deepening of the experience. See 'The First Burning' and following for my version.
In this sutta the fifth item (observing the sign) is one that is not seen elsewhere connected with sammā samādhi or the mastery of higher powers and its meaning here is subject to question. There is no support in the sutta itself for the idea that this is paying attention to a concentration device, or the so called 'reflex image,' or to the subject of one's meditation. I believe the key is in the simile which is of a man observing another man while standing, observing while standing another man who is sitting, and sitting observing another man who is lying down. I believe what is being observed is the body and its state of serenity and that there is, in the idea of 'a man', a symbolic imagery for mnemonic purposes which is humorous. Note that the final, always the highest state, is supine.
[AN 5.29] The Alley-Walk, Hare translation.
the Aggacitta Bhikkhu and Kumara Bhikkhu translation.
Five advantages from using the Place to Pace.
[AN 5.30] The Venerable Nāgita, Hare translation.
The Buddha explains to his attendant Nāgita why he will not accept the food-gifts of a large number of people who have gathered together to do him homage on hearing of his arrival in their town.
It is interesting to try and understand the reasoning here as elsewhere the Buddha goes to great lengths to encourage giving. The distinction appears to be that these people have not arrived to hear Dhamma, but only to 'see' the Buddha and make merit by giving their gifts.
The key word to understand in this sutta is samāgama. Hare: 'homage'; Bhk. Thanissaro: 'honor'; Bhk. Bodhi: 'fame', PED: 'intercourse. saṅ = own, with, con; āgama = to cause to come. In the text Gotama indicates that it is a word for gains, honors, and fame. I think 'homage' covers more of this territory than 'honor' or 'fame.' Gotama apparently perceives the motives of the group as consisting of empty homage.
We know from the fact that Nāgita was at this time Gotama's attendant, that this is an early event, so this supports the idea that in the early stages of the Buddha's career the meditation practice of choice was apparently the contemplation of the unpleasant and the disadvantages of existence rather than minding the breathing.
We don't know much about Nāgita except that he was supposed to have been fat and lazy. See also: AN 6.42 and AN 8.86
[AN 5.31] Sumanā, the Rajah's Daughter, Hare translation.
Olds translation.
Sumanā, Raja Pasanadi's sister, has waited a long time to join the order as she first felt the need to take care of her grandmother. Before even she is initiated she becomes a non-returner and then an arahant. In this sutta she asks the Buddha about the results of making gifts.
[AN 5.33] Uggaha, a Householder, the Hare translation,
Uggaha invites the Buddha to a meal to instruct his daughters in the behavior that will profit them in this life and the life hereafter.
This is one all women should read and take to heart. I suggest reading it keeping in mind its framework: There was a general belief in kamma at the time and where there is a belief in kamma the emphasis is on one's behavior, not on where in the pecking order one is located. However it came about there was a belief at the time that women belonged in the kitchen and were subservient to their husbands. Consequently the Buddha's advice to these girls would be such as would, if followed, result in the best outcome in terms of kamma. Believing in kamma, fighting for equality rather than directing one's energies to the perfecting of one's role as fated by one's kamma and making good kamma, results in bad kamma. Take a look. Its fighting. Complaining. Resisting. Argument and contention. Angry emotions and hateful thoughts, words, and deeds.
Everyone who believes they believe in the teachings of the Buddha would be well to think about their reactions to this issue. The difference is in seeing injustice versus fighting for justice. Fighting for justice in any other way than by being a good example and by explaining matters with compassion for all is an indication that one does not understand/believe in kamma. If one does not understand kamma, one does not understand the point of the Buddha's teachings. Not understanding one will hold opinions about suttas like this which will amount to thinking that the Buddha did not know what he was talking about or doing. Holding such opinions one will make statements to that effect and the result of that will not only be bad kamma for one's self but will also be leading other people astray.
Now get back in that kitchen and rattle those pots and pans!
[AN 5.34] Sīha the General, the Hare translation,
Olds translation.
Sīha the General asks the Buddha if there is any visible result of giving. He is given five examples.
[AN 5.35] The Advantages from Gifts, the Hare translation,
Olds, translation.
Five advantages to be gained as a result of giving.
[AN 5.36] The Timely Gift, the Hare translation,
Olds translation.
Five occasions when it is the right time to give.
[AN 5.37] The Gift of a Meal, the Hare translation,
Oldstranslation.
Five benefits from giving food to a bhikkhu.
[AN 5.38] The Gift of a Meal, the Hare translation,
Five advantages of faith in the Buddha, Dhamma and Saṅgha.
[AN 5.39] They Desire a Son, the Hare translation,
Five thoughts in the minds of those who wish for a son.
It is interesting that 'carrying on the family's name,' the reason given for such a wish one hears most frequently here today [USA Saturday, July 05, 2014 4:57 AM] is not one of these. I wonder where and why the idea of giving the names of both male and female lines fell off. Ancient India and some Latin American cultures, and the ancient European aristocracy preserve this system. There was a movement here for a while to use hyphenated names, but I believe this was more a desire to appear aristocratic than to restore gender equality and for that reason it seems to have been a passing fad.
[AN 5.40] Sal Trees, the Hare translation,
Supported by a clan chief that has faith, a family grows in five ways.
[AN 5.41] On Getting Rich, the Hare translation,
Olds translation.
Wealth management for the Buddhist. Five steps to take to enjoy and protect one's wealth that leave one satisfied that one has done the best one could whether wealth increases or is lost.
[AN 5.42] The Good Man, the Hare translation,
When a good person is born into a family it brings advancement, benefits and happiness to many people.
[AN 5.43] What is Welcome, the Hare translation,
The Buddha tells Anāthapiṇḍika, that long life, beauty, happiness, honor and rebirth in heaven hereafter is not to be got by prayers or wishing — one must walk the walk-to-walk ('paṭipadā') to get these things.
Hare quotes the Commentary: living a generous, ethical life guided by wisdom. Elsewhere in the suttas themselves long life is said to be got through harmlessness, beauty through being good tempered, honor through non-envy and respect of others, and rebirth in heaven through giving and mental culture. Generosity alone is also mentioned as yielding all these results. And wisdom would guide one to doing all these things if for no other reason than covering one's ... bets.
[AN 5.44] The Giver of Good Things, the Hare translation,
A sutta about Ugga the Housefather of Vesali who is a giver of good things in a very gracious manner.
Here is a good model of how to give and receive.
[AN 5.46] The Perfectings, the Hare translation,
Five things which are real achievements when brought to perfection.
[AN 5.47] Treasures, the Hare translation,
Five things which should be considered treasures.
[AN 5.48] States Not To Be Got To, the Hare translation,
Olds translation.
The distinction between the disciples of Gotama and the commoner in facing aging, sickness and death, passing away, and disappearance.
[AN 5.49] The Kosalan, the Hare translation,
Helmuth Hecker and Sister Khema translation.
Pasenadi, king of Kosala is visiting the Buddha when he is told of the death of his chief Queen, Mallika. He is very upset and Gotama instructs him with the distinction between the disciples of Gotama and the commoner in facing aging, sickness and death, passing away, and disappearance.
The instruction is identical with the previous sutta. It is very difficult for us in the West to see how this sort of response to a person in grief could be understood as compassion. I have personally faced the situation and not been able to respond as directly as in this example. The best I could come up with was to say that "In the ancient system of the Buddha the response to a person in grief was to say something like 'It is the destiny of all personal things to come to an end.' And then explain that however much grief might be being felt, what it came down to was that this was not grief for the dead person, but grief for the self missing the companionship of the dead person, and that by letting go of this display of grief he would be saving himself useless and embarrassing display of self-pity. The idea that the display of grief is a joy to one's enemies and a pain to one's friends is also a strong argument in this situation.
[AN 5.50] The Venerable Nārada, the Hare translation,
The Venerable Nārada instructs rajah Muṇḍa with a sutta that draws the distinction between the disciples of Gotama and the commoner in facing aging, sickness and death, passing away, and disappearance.
The sutta that is given to rajah Muṇḍa is identical to that of the previous two suttas, and the circumstance is similar to the previous sutta, but this is happening many years later and the king is the great grandson of Ajātasattu. In SN 2.12.68 we see Bhk. Nārada before he became arahant.
[AN 5.51] A Check, the Hare translation,
The Buddha likens a person mastered by wishing for sense pleasure, hate, lazy ways and inertia, fear and trembling, and doubt and vacillation (the nivaranas — diversions) to a stream which has been diverted and no longer has its original strength or free will. Then he likens a person who has mastered desire for sense pleasures, hatred, lazy ways and inertia, fear and trembling and doubt and vacillation to a stream whose diversions have been closed off and which has regained its strength and free will.
Once again the simile points the way to the correct translation of 'nivarana', that is, 'diversion' or that which diverts. The majority of translators use 'hindrance', but it can be seen from the simile that what is being spoken of is not an obstruction (another translation that has been used) but something that is syphoning off the forward momentum of the stream. I think we can see here a difference in the mentality of this day and age [USA, Sunday, July 13, 2014 11:47 AM A.D.] from that of the followers of Gotama in his day and age [c.500 B.C.], that is the tendency to put off our problems onto the world or others. That which obstructs does not involve the will of the individual or necessarily reduce his strength and freedom, whereas diversions are by their nature participated in by the individual and to whatever degree that is so weaken his strength and diminish his individual willpower.
[AN 5.52] The Heap, the Hare translation,
The Buddha declares the diversions as a constellation of the unskillful. See also for this: SN 5.47.5
[AN 5.53] The Limbs, the Hare translation,
The Buddha describes five personal dimensions to making effort.
[AN 5.54] Times for Striving, the Hare translation,
The Buddha describes features of the seasonable and unseasonable time for making effort.
This is a discouraging sutta for these times and this old man. What can it mean that Gotama who is always so encouraging is here saying that there are times which are just no good for making effort? I believe what is being spoken of is better thought of as 'all-out effort' directed at attaining nothing less than arahantship as opposed to the home life where realistically the highest one can hope to attain is non-returning (arahantship for the layman is possible, but extraordinarily difficult to manage). For all out effort what is needed is a the complete, virtually unretrievable renunciation of one's worldly goods and the total dependence on one's kamma. Complete abandoning of every tie to the world. This is not going on retreat for two weeks on one's vacation. This is not even retiring into a monastery as they are set up today where one can count on one's food, clothing, medicine and shelter and the politics of monastery management. Think about what 'total renunciation' would mean here today. [USA, Tuesday, July 15, 2014 3:24 AM]. Step out into this land without money with only one set of cloths and a bowl and in all likelihood one would be in jail before nightfall. It isn't that people are not generous. I have seen people survive on the streets of New York for five years and more with the assistance of the antifreeze alcohol. But their's is a life of misery and endless fear and harassment. The people here are the most generous in the world, but there are also very many that are so intolerant or fearful of poverty that they are easily persuaded to act violently towards any person projecting an image of what can happen to them too should their flimsy supports dry up. To voluntarily jump into that fire would be to risk everything for a situation that would not be conducive to serenity, methinks. And I think that it is this degree of commitment that is intended in this sutta, not the abandoning altogether of the quest. Again the seeker who begins the journey in old age is not only faced with the disagreeable effects that result from the giving up of old habits, but he must also face the continual unpleasantness of a body in decay. There are a number of cases in the suttas where those who have just started in old age have even attained arahantship, but the case with the better prognosis would be the one where in youth one got a running start so as to establish control over the mind before the onset of the painful decay of the body. So again I think in this case the ideas is the encouragement of the young to take advantage of their youth when that is possible more than the idea of discouraging the elderly from any idea of effort. Again, imagine attempting the life in places in Mexico where there are violent drug gangs kidnapping anyone with the least prospect of bringing in a ransom and murdering seemingly at random, a peaceful people in fear and suspicious of any abnormal behavior, and violent and corrupt vigilantes and police. Or think about becoming a beggar in one of those African countries continually plagued by famine. Do you have enough personal power to be able to assure yourself that food given to you is of more benefit to the giver than eating it himself? There are things that one faces in the highly sensitive state of one near starvation and without the assurance of conventional resources that can drive one mad. I think the advice given in this sutta can be seen not as discouragement but as a warning to those whose faith might lead them into taking useless action.

[Florinda Donner is speaking with Isidoro Baltazar (aka Carlos Casteneda):] "Sorcerers," he went on, "make one see that the whole nature of reality is different from what we believe it to be; that is, from what we have been taught it to be. Intellectually, we are willing to tease ourselves with the idea that culture predetermines who we are, how we behave, what we are willing to know, what we are able to feel. But we are not willing to embody this idea, to accept it as a concrete, practical proposition. And the reason for that is that we are not willing to accept that culture also predetermines what we are able to perceive.

"Sorcery makes us aware of different realities, different possibilities, not only about the world but also about ourselves, to the extent that we no longer are able to believe in even the most solid assumptions about ourselves and our surroundings."

I was surprised that I could absorb his words so easily, when I didn't really understand them.

"A sorcerer is not only aware of different realities," he went on, "but he uses that knowledge in practicalities. Sorcerers know — not only intellectually but also practically — that reality, or the world as we know it, consists only of an agreement extracted out of every one of us. That agreement could be made to collapse, since its only a social phenomenon. And when it collapses, the whole world collapses with it."

Seeing that I couldn't follow his argument, he tried to present it from another angle. He said that the social world defines perception to us in proportion to its usefulness in guiding us through the complexity of experience in everyday life. The social world sets limits to what we perceive, sets limits to what we are capable of perceiving. "To a sorcerer, perception can go beyond these agreed-upon parameters," he stressed. "These parameters are constructed and buttressed by words, by language, by thoughts. That is, by agreement."

"And sorcerers don't agree?" I asked tentatively, in an effort to understand his premise.

"They do agree," he said, beaming at me, "but their agreement is different. Sorcerers break the normal agreement, not only intellectually but also physically or practically or whatever one wants to call it. Sorcerers collapse the parameters of socially determined perception, and to understand what sorcerers mean by that, one has to become a practitioner. That is, one has to be committed; one has to lend the mind as well as the body. It has to be a conscious, fearless surrender."

—Florinda Donner, Being-in-Dreaming

Unit 32

A new exercise which will be added to the Exercises section. A synthesis of Don Juan's 'Recapitulation' and the satipaṭṭhāna practice.

"And what, beggars, is Mind-Power?

Here the student of the Aristocrats has memory:
with accomplished, superior mastery of mind,
the long-ago-done, the long-ago-said long-ago recollected.

— Olds, trans. See also AN 5.14 Hare

# Recapitulation

A practice for development of the memory,
stimulating insight and releasing energy

A Buddhist memory-building exercise
combining satipaṭṭhāna practice
and the Recapitulation practice of Don Juan Matus.

Step 1: Write down the names of every person you have known in your entire life. If you cannot remember a name use some descriptive term as a place-holder. This is not the impossible task it appears to be at first. By 'known' is meant any person with whom you have had any direct, person-to-person interaction that carried emotional impact or stimulated the mind. You should include 'unknown friends', that is friends you have interacted with although you have not actually met them, such as persons you have met on the internet, pen-pals, etc.

Step 2: Arrange the list in chronological order. The list will grow over time.

Step 3: In sit down practice, focus your mind on your mouth and then consequently on your in-and-out breaths. Then, work down the list from the present, one individual at a time concentrating on remembering every interaction with this person from the first time you met to the last encounter. Recollect down to the smallest details all the surroundings (follow the instructions for minding the body in the Satipaṭṭhāna Sutta), all the sensations experienced, the mental/emotional states that occurred reviewing all through the lens of the Dhamma as found at the end of the Satipaṭṭhāna Sutta. As you call this person to mind, breath in penetrating knowledge (comprehension and awareness of the details) and breath out release from any tension you notice connected with the recollection. Do this again and again with each person on the list to the point of satisfaction: where there is no content in your memory of this person that is a mystery or which arouses pleasant or unpleasant sensations or mental states reflecting anything other than complete objective detachment. To the point where there is no wishing or wanting whatsoever connected with this person. You will know when this has been accomplished by attention to the breathing. Initially there will be a deep exhalation which will be clearly seen as a release of tension ("a sigh of relief") followed by smoothness of breathing. When the breath is completely free of disturbance you have liberated the energy locked up in the memory of this person.

This will be a life-long exercise. The practice is expanded by adding new categories to be recapitulated: e.g., dwellings, cities, countries, jobs, illnesses, clothing, food, books, movies and any other thing that may have trapped one's attention.

This practice is completely encompassed by the four settings-up of mind [satipaṭṭhāna]. This presentation in specific terms is not a statement that this is the entire scope of the satipaṭṭhāna practice. It is just one exercise within it which I have personally used and found very helpful with results that are both swift and are easily seen to strengthen the memory, release energy and bring progress towards the goal of objective detachment.

The same non-carelessness holds for the Recapitulation practice of Don Juan. This is only the beginning practice in a very complex system.

Don Juan's breathing practice is different than that used in the satipaṭṭhana technique. In his practice one synchronizes the in-breath with a smooth movement of the head from right to left, inhaling, as with the satipaṭṭhana technique, penetrating knowledge of what has been visualized; and again synchronizing the out-breath with a smooth movement of the head from left to right expelling all attachment to the visualized object. At the point where the breath is smooth and detachment is clear, the head is moved rapidly but smoothly to the right and left without breathing in a gesture of closure and dismissal of any further attachment to the object in the future. This involves intentional movements of the body which are not consistent with the later developments in the Buddhist practice, but in that the technique is effective, it might be adopted in the interum with the intent that as practice becomes perfected the 'sweeping' movements of the head and the gesture of closure will be done mentally.

Note that there is an important distinction between the ordinary way we reminisce about the past and 'remembering or recapitulating an episode from the past'. Reminiscing is recalling the events of the past and re-living them with the mind-set of the present. The job of recapitulation, the task that will free energy tied up in past situations, is to recollect the sensations and perceptions that were present and being experienced by one in the past situation.

Further, it is my experience that there are multiple levels of perception which will come to bear on the various objects of examination. A person who may have been seen as having been of little importance at one level will, at a later time be seen as pivotal to very important later developments. Therefore in the act of dismissal one should not incorporate the intent that this object will never be revisited again. Attachment at a certain level is dismissed while allowing that one might not yet have seen the whole picture.

Unit 33

[MN 6] If a Bhikkhu Should Wish Horner translation.
Warren's translation,
Bhks' Ñanamoli/Bodhi Translation.
Gotama emphasizes again and again the importance of perfecting ethical behavior, internal tranquillity of heart, not despising jhāna practice, penetrating insight, and the making much of empty places for the gaining of every stage in his system from the very most elementary to the most advanced.
[MN 7] Discourse On the Simile of the Cloth Horner translation.
Bhks' Ñanamoli/Bodhi Translation.
The Buddha likens a dirty cloth incapable of taking dye to the mind corrupted by greed and covetousness, malevolence, anger, malice, hypocrisy, spite, envy, stinginess, deceit, treachery, obstinacy, impetuosity, arrogance, price and conceit — incapable of attaining a good rebirth. He then likens the cleansing of a dirty piece of cloth that renders it capable of taking dye to the process of cleansing the mind of these corruptions, and he describes this cleansing process.
[MN 16] Discourse on Mental Barrenness, Horner translation.
Rhys Davids Buddhist Suttas translation.
Five things that are like spikes through the heart.
[MN 39] Greater Discourse at Assapura Horner translation.
The Buddha gives the bhikkhus a full curriculum for the realization of Nibbāna.
This sutta presents the descriptions of the jhānas together with similes for each. [see also for these: AN 5.28, DN 2, MN 77] These similes are very helpful when it comes to the subjective judgment as to one's attainment of the jhāna. You should be able to see in what is happening in your own body the exact parallel with the simile.
It is significant that the terms used to indicate the way the jhāna is to be cultivated change at the fourth jhāna. There is an internal parallel within these terms between them and the similes which should be reflected in their degree and order. Again, the idea is of a progression in degree of wetness. Here from wetting dry soap flakes to the total immersion of the flowering lotus. These 'wettings' apply with regard to pleasant sensations from the first to the third jhāna. Entering the fourth jhāna requires that these sensations be let go, and the simile is a dry image characterized by the idea of purity, cleanliness, and a stationary posture. It is also likely significant that the image is identical with the preparation of the body in the burial practices of the time.
PED's definitions vaguely hint at the idea of progressive saturation.
So for the similes, the progression is: first a wetting, second a penetrating injection, third a flowering in total immersion, and fourth a dry image which suggests a view detached from the completely encompassed body which in turn suggests that the idea may be more of an objective view of what is happening to the body than the subjective view being implied by the terms indicating how the first three jhāna are to be cultivated.
Done properly the result should be a dual progression from the point of first attaining to the first jhāna to the point where it can be abandoned, to the point of first attaining the third jhāna to the point where it can be abandoned, to the point where by abandoning the third jhāna one emerges from the wetness by abandoning the totally encompassed body altogether. Or stated another way: from jhāna to deeper into the jhāna and from jhāna to jhāna. To the end of making this more evident in the terms, the following new translations are suggested here:

Pāḷi | Abhi-sandeti 1 | Pari-sandeti 2 | Pari-pūreti 3 | Pari-p-pharati 4
New Suggested Translation | permeates | pervades | submerges | encompasses
Olds [course] | soak | permeate | suffuse | saturate
Rhys Davids [DN 2] | pervade | drench | permeate | suffuse
Horner [MN 39] | drenches | saturates | permeates | suffuses
Hare [AN 5.28] | steeps | drenches | fills | suffuses
Bhk. Thanissaro [MN 39] [DN 2] | permeates | pervades | suffuses | fills
Bhk. Bodhi [AN 5.28] | drench | steep | fill | pervade

[1] Abhi-sandeti. PED: to make overflow, to make full, fill, pervade

[2] Pari-sandeti. PED: to make flow round, to make overflow, to fill,

[3] Pari-pūreti. PED: to fulfil; to fill (up), make more full, supplement, fill out, add to

[4] Pari-p-pharati. PED: to pervade

In addition to the similes for the jhānas, similes are also given for the 'three knowledges' of the Arahant: Seeing past lives, seeing the outcome of kamma (which is also given as the Buddhist understanding of foreseeing the future), and knowledge of the Corrupting Influences (āsavas).
All these similes are very helpful when it comes to 'bending down the mind' to understanding. The concluding simile, for the state of having got rid of the āsavas, is one of the most revealing images of the Arahant one could ask for:

Just as though there were, beggars,
at the consummation of a rugged mountain range,
a waterhole,
translucent, pure, tranquil,
standing on the edge,
a man with eyes, seeing
just oyster-shells
just potsherd-fragments
just schools of fish
just meandering around
just remaining still.

Thus it would be for him:

"This then is a waterhole,
translucent, pure, tranquil,
and these are just oyster-shells
just potsherd-fragments
just schools of fish
just meandering around
just remaining still."

... what more cool, utterly devastating way could you put it?

[MN 77] Greater Discourse to Sakuludāyin Horner translation.
A comprehensive exposition of the Buddha's system with all the very helpful similes for the jhānas, magic powers, seeing past lives, seeing the outcome of deeds and having got rid of the corrupting influences.
[see also for these: AN 5.28, DN 2, MN 39] The final stage, getting rid of the corrupting influences [āsavas,] (or the stage describing attainment of arahantship) is an abridged version. It is so abridged in the Pāḷi, and it looks as though it were abridged because those wanderers that were in the audience did not get that far at this time. Just a guess.

Unit 34

[DN 25] The Lion's Roar to the Udumbarikans: On Asceticism, T.W. and C.A.F. Rhys Davids translation.
Gotama instructs a group of ascetics on the way to bring the ascetic practice to its highest perfection.
This is a rare case where the Buddha, even after making an heroic effort fails utterly. This is also a sutta which shows the absolutely vital role repetition plays in the suttas. This was a spell which was designed to bring a group of committed ascetics step-by-step to the topmost peak of their discipline with the intent of bringing them, from that point, over to Gotama's system. It worked as far as bringing the group to their highest development, but failed to bring them across. If you even just read this sutta and wake up at those points where you want to skip the repetition and make yourself conscious that it is exactly at these points where the sutta takes one into a higher dimension, then this sutta has the potential to deliver one a view of infinity. I would love to hear this one given by an old-time black broad-brim hat, fire and brimstone preacher man, circa 1770s (or even of today in some places in the S.E. USA). A real masterpiece.
[DN 28] The Faith That Satisfied, T.W. and C.A.F. Rhys Davids translation.
The venerable Sāriputta makes an apparently unsupportable claim as to the Buddha's greatness. When he is called on it by the Buddha he makes good.
The challenge for the reader is to see how the venerable Sāriputta's defense is reasonable. Don't just accept that Sāriputta's arguments are reasonable because they are supported by a long list of Dhammas that are in their turn claimed to be unsurpassable. See how these Dhammas are unsurpassable. See also how Sāriputta's defense has constructed a Dhamma lesson that has the potential to thoroughly establish the doubter in faith.

Unit 35

[SN 4.40.1] Together with Thought Directed, Woodward translation,
With Thought, Olds translation.
Moggallāna, one of the two most powerful of the Buddha's followers, and the one whose strong point was magic power, describes his first attempts to master the level of meditation practice called the First Jhāna.
The problem with Woodward's translation/conception of jhāna is his use of the term 'trance'. The jhānas, at a certain point definitely resemble or might as well be called trances, but the implication of the word distorts the reality. What these states are is wide-awake, fully conscious awareness of higher than ordinary states of reality. The word 'jhāna' is the root of our word 'knowing' and it would be best to emphasize that aspect of jhāna over the fact that from the outside the individual highly concentrated in jhāna seems to be in a trance state. In later translations he uses the term 'musing' which is somewhat closer to what is happening.
I have pointed out in notes in and through my translation where I believe commentarial explanations have distorted the understanding of the first jhāna. The importance of this sutta is that it is being related by a master of the subject about the very beginning of his practice where he is, in theory at least, no more knowledgeable about the subject than any beginner then or now. That this is an instruction for very beginners is the whole point of this sutta. So I think it is not unreasonable to state that the teaching should be taken at face value. In addition, supporting the idea that this is an instruction that if followed brings the promised result (the getting a grip on the first jhāna) the Buddha's private instruction to Moggallāna is also brought to bear on the subject. What is needed to be understood about the subject is said, no more, no less.
Because there is doubt surrounding the idea that the jhānas are necessary for full practice of Gotama's system, and where it is also clear that, push come to shove, the first jhāna will do, it is essential that any serious practitioner come to grips with what is required for this attainment. Here is the rule book. There is the Pāḷi and three translations. Dig in!
Speaking of which, there are those out there that have gone out on a limb and dug himself into a pit stating in no uncertain terms that it is impossible, and ridiculing the idea, that there is thinking in the first jhāna. Take a look at the Pāḷi. Just before Moggallāna recalls the formula for the first jhāna, — before he has entered the first jhāna, — in which is found the terms 'sa-vitakka' and 'sa-vicāra' (my 'with thinking, with pondering', Woodward's 'accompanied by thought directed and sustained', Bhk. Bodhi's 'accompanied by thought and examination') he states that he has been 'pari-vitakka'-ing about the meaning of the term 'The First Knowing'. Pari-vitakka: 'Thinking about.' If these terms meant something other than the ordinary understanding of them, to avoid confusion here some distinction would need to be made concerning their use in the one case and their use in the other. But in stead we have what is actually an emphasis on the idea that these terms are to be understood in the ordinary way by the use of the prefix: 'sa-', 'with.'
The jhānas are a progression of detachments. "The attaining of one state by the letting go of another." (Sāriputta). One begins by letting go of the rough worldly-bound diversions known as the Nivaranas. That does not include all thinking. We need some stepping stone to the point of even greater detachment wherein there is no thinking (the second knowing): a place where we are able to clearly think and ponder over the Dhamma. That is the first knowing. This is something the layman is frequently described as being able to attain without a great deal of labor. You can do it! Do not listen to those who say it cannot be done!
[SN 4.40.2] Without Directed Thought, Woodward translation,
Without Thought, Olds translation.
Moggallāna, one of the two most powerful of the Buddha's followers, and the one whose strong point was magic power, describes his first attempts to master the level of meditation practice called the Second Jhāna.
Most of the remarks regarding the previous sutta apply also to this one. With regard specifically to the second jhāna is my objection to translating the word 'samādhi' as concentration. Samādhi is not just concentration, it is the serene state of one who has developed the whole spectrum of attainments from giving to ethical conduct to self-control to development of mind and the factors as described within the jhānas, and characterized by the individual having no ambitions, having no sign of lust, hate or ignorance, and being empty of lust, hate and ignorance. In the first and second jhāna samādhi is only just beginning its higher development.
[SN 4.40.3] By Happiness, Woodward translation,
The Pleasant Abiding, Olds translation.
Moggallāna, one of the two most powerful of the Buddha's followers, and the one whose strong point was magic power, describes his first attempts to master the level of meditation practice called the Third Jhāna.
[SN 4.40.4] Balanced, Woodward translation,
The Pleasant Abiding, Olds translation.
Moggallāna, one of the two most powerful of the Buddha's followers, and the one whose strong point was magic power, describes his first attempts to master the level of meditation practice called the Fourth Jhāna.
Woodward has for Upekkhā-sati-pārisuddhiṁ. "a state of perfect purity of balance and equanimity," which either ignores 'sati' or (unlikely) translates it as 'balance.' I argue that 'upekkhā', usually translated 'equanimity' should be translated 'detachment'. PED: "looking on", hedonic neutrality or indifference, zero point between joy and sorrow ... disinterestedness, neutral feeling, equanimity. Sometimes equivalent to adukkham-asukha-vedanā "feeling which is neither pain nor pleasure". (Which is the 'vedanā' of the Arahant, or the equivalent of Nibbāna. — 'Upekkhā' is also the equivalent of 'vimutti', 'freedom,' which is also the equivalent of Nibbāna.) I except "equanimity". Equanimity is a state of impassivity which is a precursor to detachment (see the Sixth Sambojjhanga) and is a state which is still involved with the world. The goal is a state that is at least temporarily not involved with the world.
[SN 4.40.5] Space, Woodward translation,
The Realm of Endless Space, Olds translation.
Moggallāna, one of the two most powerful of the Buddha's followers, and the one whose strong point was magic power, describes his first attempts to master the level of meditation practice called the The Realm of Space.
[SN 4.40.6] Consciousness, Woodward translation,
The Realm of Consciousness, Olds translation.
Moggallāna, one of the two most powerful of the Buddha's followers, and the one whose strong point was magic power, describes his first attempts to master the level of meditation practice called the The Realm of Endless Consciousness.
[SN 4.40.7] Nothingness, Woodward translation,
The Realm of Naught Whose-Whatever, Olds translation.
Moggallāna, one of the two most powerful of the Buddha's followers, and the one whose strong point was magic power, describes his first attempts to master the level of meditation practice called the The Realm of Naught Whose-Whatever.
My translation of this is just a stab in the dark. The current translation based on the idea of nothingness seems to miss the point: the idea is not that there is nothing, but that there is nothing there that can be had, or owned; or alternatively that there is nothing there that causes the obstructions lust, hate and delusion or that there is nothing there of the obstructions lust, hate and delusion. The one thing that is reasonably certain is that the meaning is not 'nothingness'.
[SN 4.40.8] Neither-perceiving-nor-non-perceiving, Woodward translation,
The Realm of Neither-perception-nor-non-perception, Olds translation.
Moggallāna, one of the two most powerful of the Buddha's followers, and the one whose strong point was magic power, describes his first attempts to master the level of meditation practice called the The Realm of Neither-perception-nor-non-perception.
[SN 4.40.9] The Unconditioned, Woodward translation,
Signless Serenity of Heart, Olds translation.
Moggallāna, one of the two most powerful of the Buddha's followers, and the one whose strong point was magic power, describes his first attempts to master the level of meditation practice called Signless Serenity of Heart.
Still another term translated 'conditioned'. So when you see this word you need to look up the Pāḷi. If it is 'Nidāna' it means 'tied to' 'bound up with'; if it is 'paṭicca' it means 'depending on' or "resulting in", if it is 'saṅkhāra' it means 'own-made or constructed' if it is 'nimitta' it means 'signs, signatures, marks'. 'The Unconditioned' is also the mistranslation used to describe Nibbāna, and the Signless is not yet Nibbāna. Bhk. Bodhi: 'signless concentration of mind'. What signs does one not dwell on? Pleasant or unpleasant features of things. The idea is not non-perception of objects, it is the state arrived at when not dwelling on the pleasant or unpleasant features of objects to the extent that lust, hate, or delusion arises. Lust, Hate and Delusion leave signs so the state arrived at is one in which no signs of these things are left. And that doesn't mean one covers one's tracks well, it means one leaves no track because those things do not exist in one there!)
[SN 4.40.10] Sakka, Woodward translation,
Moggallāna visits the Tāvatiṁsa Realm and delivers an hypnotic spell in praise of the Buddha, Dhamma and Saṅgha to Sakka and five hundred other devas. Sakka replies repeating the spell back to Moggallāna. Sakka then returns four more times with increasing numbers of devas. The same events are repeated with a variation on the spell.
As far as I am concerned there is no longer any doubt that these long repetititititive suttas at the conclusion of chapters are genuine hypnotic spells constructed to be delivered in full and which result in transporting the mind of the listener into higher dimensions. An invaluable glimpse into old-time magic spells and Dhamma teaching techniques. The translation is fully rolled out, the Pāḷi I have left abridged but formatted for greater clarity.
[SN 4.40.11] Candana, Woodward translation,
Moggallāna visits the Tavatiṁsa Realm and delivers an hypnotic spell in praise of the Buddha, Dhamma and Saṅgha to Candano, Suyāmo, Santusito, Sunimmito, and Vasavatti.
This should probably be 5 different Suttas, each identical to SN 4.40.10 with only the name of the deva changed. This is represented in the Pāḷi only by the names of the devas and an indication that the previous sutta should be repeated with changes. As this is a separate file, I have reconstructed the first set with the changed name. With only my patchwork knowledge of Pāḷi I may not have got the proper endings for the names in all cases in the Pāḷi.

For the accomplishment of knowledge and insight it is necessary to be energetic. Right on up to the point of achieving Arahantship there will be an energy-consuming effort to end bad habits that are present in one, prevent bad habits that are not yet present, acquire good habits that are not yet present and retain good habits that are present. Even the jhānas, which in theory require less energy than sleep, will require an enormous struggle with bad habits of body and mind before any lasting success at entering them can be expected. Energy is not acquired by eating more energy-producing food. Energy is acquired by the expenditure of energy in ending bad energy wasting habits that are present in one, preventing bad energy wasting habits that are not yet present, acquiring good energy-conserving habits that are not yet present and retaining good energy-conserving habits that are present. This is a way of saying that what is required is a re-organization of one's energy allocations. Two areas where energy is commonly mis-deployed and can be usefully re-allocated are food consumption and sleep.

If you notice you are putting on weight in the form of fat, you are eating more than your body needs to produce the energy required to accomplish what needs to be accomplished by the body during the day: you are wasting energy.

Energy is being wasted on the expense of the wasted food. Energy is being expended in the digestion of the surplus food. Energy is being expended in the storage and management of the extra nutrients (fat). The body is expending extra energy in carrying around the extra weight. Consuming more food than the body needs to produce the energy required to accomplish what needs to be accomplished by the body during the day results in fatigue. Feeling fatigue one sleeps or dozes or passes time in a daze. This is not helpful in attaining knowledge and insight. Sleep, beyond what the body needs to restore the alertness of the mind to accomplish what needs to be accomplished by the body during the day is a waste of valuable time that could be used for ending bad habits that are present in one, preventing bad habits that are not yet present, acquiring good habits that are not yet present and retaining good habits that are present. At the onset of fatigue, before stored energy is used, the body indicates a need for extra energy in the form of desire to eat. Acting on that desire is the fueling of the activities of the body that result from consuming more food than your body needs to produce the energy required to accomplish what needs to be accomplished by the body during the day, and not only does not consume previously stored nutrients, but adds to the storage burden. Noticing the burden (you see you are getting fat) and resorting to exercise is the addition of extra energy consuming activity to the daily routine, results in additional demands for nutrients to support that new activity which creates a completely useless energy-consuming cycle and does nothing to add to the energy supply or time needed to develop knowledge and insight. If unnecessary exercise does result in a healthy-appearing body, it will also result in the need to maintain that level of activity (and thereby reduce by that much time over time the time one could be using to develop knowledge and insight) and the result of that will be a habit of consumption of food based on that higher level of activity and should there come a time when that exercise is no longer possible or desirable, the consequence will be energy-consuming and mentally disturbing fatty flab. To bring the consumption of food down to the non-useless-exercise level is the same task as would be required to cut down on the original level of over-consumption that resulted in the overweight that resulted in the exercise in the first place.

Consumption of energy stimulants (herbs, pills, powders, caffeinated drinks) work by combining a draw-down on emergency energy supplies (by stimulating adrenalin production) and the suppression of the appetite that results in consuming more food than your body needs to produce the energy required to accomplish what needs to be accomplished by the body during the day and the result of that in fatigue. This is the left hand stealing from the right hand. What goes up must come down. If this artificial energy boost is used productively, the knowledge and insight gained will be that the habit of using energy stimulants is a hindrance to further knowledge and insight and will need to be eliminated. Back to square one.

We say nothing here about the danger to the quest for knowledge and insight that the danger that extra weight poses to the health of the body creates, including the time, energy and expense (and the time and energy expended in acquiring the funds to meet those expenses) consumed in battling disease caused by being overweight and of slothful habits.

Part of knowledge and insight is recognizing where we are behaving like a fool and eliminating those behaviors.

Unit 36

Psalms of the Sisters, Canto I. Psalms of Single Verses,
[THIG 13] Visākhā
There is no history of this bhikkhuni given, and both Warren and Hare assume this is Visākhā, Migara's Mother, granddaughter of Uggaha, who is elsewhere documented to have been a lay follower her entire life. Cited at AN 5.32 n 1.
[THIG 16] Sumanā
The story of Sumanā, sister of King Pasenadi, who became a bhikkhuni when very old. She became an Arahant prior to her entering the order and also apparently without attaining the jhānas. A companion piece to AN 5.31.

Unit 37

Paṭibhāna, and translating AN 4.132. Discussion thread in Give Ear the translator's forum.

Unit 38

[SN 5.52.8] Sāl-tree Hut, Woodward translation,
Venerable Anuruddha compares the difficulty of those who would try to persuade a long-time practitioner of the four settings-up of memory to give up his practice to the difficulty of trying to change the direction of the Ganges from flowing east to flowing west.

Unit 39

[SN 2.12.16] Norm-Teacher C.A.F. Rhys Davids translation,
Dhamma Teacher, Olds translation,
The Buddha describes how if one teaches even only one link in the paṭicca samuppāda one may be called a Dhamma Teacher; if one practices only one link one may be called one who lives the Dhamma of the Dhamma; if one experiences freedom as a consequence of the experience of only one link one may be said to have won Nibbāna in this life. He repeats this three-fold formula for each of the links.
There is a strong hint in this sutta that each of the links in the paṭicca samuppāda, if fully understood, encompass each of the other links.
[SN 2.12.67] Norm-Teacher C.A.F. Rhys Davids translation,
Sheaves of Reeds, Olds translation.
Mahā-Koṭṭhita puts questions about the paṭicca samuppāda to Sāriputta. He frames his questions in the form of the four basic propositions about existence put into questions about whether or not the links in the paṭicca samuppāda are created by the self or other or both or neither.
Sāriputta's responses are followed by the thirty-six statements made in SN 2.16.
Rather than dispute with the other translations item by item, I have taken Mrs. Rhys Davids' translation and completely reworked it closely following the Pāḷi. It amounts to almost a completely new translation but taking less than half the time of doing a complete new translation.
The interesting and important thing in this sutta is the simile, which if given careful thought clears up any doubt as to what it is that the paṭicca samuppāda is really saying. It is important to understand that this is not a simile about the coming into existence of the sheaves of reeds. In the simile the sheaves of reeds already exist. The simile is about the ability of the two sheaves of reeds to stand upright only insofar as they are supported by one another. We are here given insight into the meaning of the term 'paccaya', that is, that it means to lean on, support, or to be depended on. (Also, Bhk. Thanissaro's 'requisite condition' works here) Here: 'supported by birth is aging and death' or 'depending on birth is aging and death'. This pretty much fundamentally changes all previous translations of the paṭicca samuppāda that ... support the idea of creation or cause. I have used dependence, and 'result'.
[SN 2.12.68] Kosambī, Mrs. C.A.F. Rhys Davids translation,
Venerable Savittha questions the Venerable Musila about whether or not apart from belief, inclination, hearsay, argument as to method, reflection on and approval of an opinion, he has, as his very own, the knowledge of the various steps of the paṭicca samuppāda and of the knowledge that the ending of becoming is Nibbāna. In all cases he states that he has such knowledge. And when the Venerable Savittha declares him an arahant he remains silent. Then the Venerable Narada, who has overheard this dialogue asks that the same questions be asked of him and when asked he responds in the same way. But when Savittha pronounces him too an arahant, Narada explains that while he has personal knowledge of these things, he has not attained them. And he gives the simile of the thirsty man who comes across a well with no means to retrieve the water.
It is an interesting mystery here as to what exactly Narada has accomplished. Has he just made the fact known that it is possible to know and see the goal without having achieved it, or is he making some statement concerning Musila's attainment and Savittha's understanding of what constitutes arahantship? Ānanda, who is present during this dialogue makes a statement which seems to point to the latter case.
Mrs. Rhys Davids translates 'bhava' as 'becoming' which is not incorrect, but in its place in the paṭicca samuppāda it has more to do with the potential for being such and such a sort of so and so in some place of being, rather than the process of becoming such. Elsewhere she objects strenuously to the statement that the ending of becoming is Nibbāna as her whole position is that the Buddha's doctrine is the teaching of an on-going becoming. But this misses the point of the paṭicca samuppāda which defines being as a matter of blindness to the fact that personal identification with acts intended to create the experience of being result in pain.

#### You can lead a horse to water,
but you can't make her drink.

H: "Isn't the Buddha-Dhamma an attempt to explain the nature of existence — If the Buddhadhamma is doing this "background" stuff, why shouldn't we do the same?"

There is a simile for the attitude that one must know the nature of existence before attempting to solve the problem of the pain associated with existence: The simile of the man shot with a poison arrow who demands to know who shot the arrow, what sort of poison was used, the wood used for the shaft, etc. before he will allow the doctor to treat the wound.

For most people, death, whether one's own or experienced in reaction to the deaths of others does not really seem to strike home as a sufficient reason to fear life. Further there is at work in this a disbelief (as contrasted to an open mind) in rebirth and without that the full impact of dukkha cannot be comprehended.

And the reality in this case is that without this awareness of 'dukkha' as it really is one has no motivation to understand the reasons for the Buddha's practices beyond those that yield beneficial results in terms of worldly life (giving, the respect of men for ethical behavior and self-control). In other words, no one can make you understand the doctrine. There is no logical reasoning that will bring about what must be a gut feeling in reaction to seeing pain as it really is.

Buddhism can only be understood as a solution to this problem of dukkha. If one does not even acknowledge the problem of dukkha as the underlying reason people seek God or answers to the issues of existence and non-existence, there is nothing further to be done until this issue ripens into this perspective.

To say: "Isn't the Buddha-Dhamma an attempt to explain the nature of existence"; and then: "If the Buddhadhamma is doing this "background" stuff, why shouldn't we do the same?" is to ignore the fact that again and again this issue has come up and been explained in exactly the opposite way:

"In the past and now I teach Dhamma only for the ending of pain."

And all the thousands of words concerning the so-called questions that Gotama would not answer are all this very issue.

All those questions are the questions of people who want to know the nature of existence: 'Is it?', 'Is it not?' 'Is one conscious after death?' 'Does one have form after death?' and all the rest of the sixty-four generic ways people struggle to pin down the nature of existence in the past, in the future and here and now.

When asked about the nature of existence, Gotama either states that he has no opinion on the matter, or if the question is put properly:

"What, then, Good Gotama, does the Good Gotama hold?"

he responds with the paṭicca samuppāda:

Avijja. Blindness. Existence depends on ignorance of pain, the way pain arises, the way pain is brought to an end and the way to do it which is the path of intentional not-doings; (The problem is to recognize one's self in this and see that one who insists on understanding the nature of existence before tackling the solution to the problem of pain has a completely upside down misunderstanding of what Gotama taught and why he taught it.

At the least this must suggest that one should abstain from declarations of what the Buddha taught and then using what is in fact one's own speculative opinion as the basis for further conclusions about what the Buddha suggests.

Saṅkhāra: Ignorance results in identifying with acts of thought, word and body intended to create personal existence

Viññāṇā/nāma-rūpa: identification with acts of thought, word and body intended to create personal existence results in identification with consciousness of named forms;
identification with consciousness of named forms is the conscious awareness of existence identified with the six senses;
the sensations that arise from the contact of the six senses with their sense-objects;
Taṇhā: the hunger and thirst for re-experience of existence that arise from the sensations arising from sense experience.

This is the fuel feeding the impulse to act identifying with thoughts, words and deeds intended to create personal existence.

Acting in this way re-creates the personal world.

This is the 'nature of existence'.

This is as far as it can be explained without going into error.

It has nothing to do with 'it is' or 'it is not'.

As soon as one tries to push it into that construction one has split the totality of it into opposing factions none of which can possibly be the whole truth.

Even when one tries to put the both sides together as with: 'it both is and is not' what one has done is to speak of two separate non-coexistent incompatible points of view as one unified point of view which is just to put that point of view into opposition with the two points of view from which it was formed and also into opposition with the opposite of that which is that it neither exists nor does not exist.

So it is a futile endeavor and is hanging on to the belief that one or another of these ways of seeing things is the "truth", that is at the root of all the evil in the world. And that, that is, the force of evil, is what one becomes, insisting on adherence to a point of view.

And it is for that reason that one tackles the problem of pain in existence before trying to understand the nature of existence.

Look at the Four Truths: Is there anything there that says: "First we determine the nature of existence and then we tackle the problem of pain? No. The first truth is recognition that 'This' (whatever) is pain. This, the ultimate doctrine of Buddhism begins and ends with the issue of pain.

Look at the first sutta where Gotama's very first instruction to his very first disciples is: avoiding the path of self indulgence and avoiding the path of self-mortification go up the path that is the four truths.

The path of self-indulgence is the path defined by those who hold that the self does not exist (eat drink and make Mary for tomorrow we die). The path of self-mortification has its origin in the view that the self does exist (and its evil impulses inspired by the devil must be suppressed).

These two forms of behavior are the ultimate expressions of those points of view.

Neither of these two points of view end pain, hence they are said to be pain.

And there is no taking one side or the other without setting rolling the impulse which eventually takes one to the ultimate expression of a point of view. Its the nature of mind. It pursues every idea to its conclusion. This is why the Buddha says that holding wrong view ends in one of two results: in rebirth in hell or in one or another of the sub-human states such as as a daemon or as a ghost or as an animal. You either recognize this with your mind and struggle to escape or you go with the flow. The escape is what Gotama teaches.

To say that knowing this (settling in one's mind on some one or another speculative conclusion), which one in fact does not 'know' (it has no more substance than the faith in God), and which one cannot know because it is not a real thing and does not describe things the way they are, allows one to let go of concerns about 'self' and focus on concerns relating to the problem of pain is just deceiving one's self. Look at that argument.

Since one has not actually achieved the former how could one know that the latter is the result of such knowledge?

The problem of pain is the problem of concerns about one's self. This Dhamma is reality based. We do not concern ourselves with pain as an abstract concept. It is a matter of personal concern. It is a matter of the pain of sickness and death in this life and re-birth leading to sickness and death in the next. Personal pain. It is personal pain even in the case of these pains occurring to others. Compassion and sympathy and empathy are all based on the awareness of the (selfish) pain experienced by the self at the sufferings of others. Until one is free from the self altogether, it's all about the self.

Putting the order of priorities the other way around is having to know all about the arrow and its maker before treating the poison and its effects: you never get there. The nature of existence (seeing the paṭicca samuppāda ) cannot be seen before the solution to the problem of pain is seen. Intellectual understanding does not produce motivation to actually accomplish the fact of ending pain.

This mental attitude is understandable. We all take this position initially. But it is insane. The difference for the Buddhist is in the ability to recognize that the position is a result of fear of annihilation and to a lesser extent the fear of punishment for the guilt of existing and causing existence. The Buddhist recognizes that he is insane and takes steps to become sane.

Opening the eyes what first greets the eye is the impersonality of not existing in the world. It appears to be unbearable. But it is not the impersonality of not existing in the world that is unbearable. That fear is just a reflection of the intuitive knowledge that this world itself is of that same impersonal nature. The comradery of man is an illusion. What is unbearable is to see that having adopted sense-existence as a solution to impersonality has resulted in endless pain back to the beginning of Time and will result in endless pain down through Endless Time in the future and is a moan [om] of pain in the present and on top of all that has not resulted in the comradery of man that one wished for.

If one can recognize that the struggle to confirm existence in some form or another is a matter of personal fear of non-existence, then one can view this as a personal weakness. Then, with what may be no better than desperate hope that there is some escape, one can adopt Gotama's system on a try-it-and-see basis rather than both pretending that you understand it and arguing with it tooth and nail.

The thing is to try it.

This means, for example, with the understanding that ethical behavior is a matter of not-doing, that you notice when you are tempted to speak what you do not know,
and you do not say what you do not know;
or injure a living thing,
and you do not injure that living thing;
or take some thing that has not been given to you,
and you do not take that thing that has not been given to you;
or engage in a sensual indulgence at the expense of some aspect of your ethical standards,
and you do not engage in that sensual indulgence;
that you notice and make conscious to yourself the fact that you are aware that you will not experience the consequence of that breach of your ethical standards.

When you have noted and made conscious to yourself the fact that you will not experience the consequence of what would have been a breach of your ethical standards,
you then need to recognize that this is a freedom from pain,
and that that freedom from pain is not dependent on sense-experience,
that it is, in fact, dependent on not indulging in sense-experience,
and that that state of being free
is the state of impersonality you previously feared
and that it is not fearful at all.

This is also the knowledge that the pain you have avoided is of the same nature as the pain associated with all sense-existence and that it is that that is the real fear you feel when you contemplate annihilation.

This freedom from that fear is the freedom promised by Gotama that you have been seeking.

That is one proof to you that Gotama's system works.

Having that one proof you can argue with your fearful self that a second trial is in order.

Enough trials will form the basis for a stronger faith and greater effort and you will have set rolling a benevolent cycle which leads inevitably to ultimate freedom.

H: I don't think that knowing (seeing) that the self both exists and does not exist is necessarily a theory. The distinction, it seems to me, is whether one "sees," in which case it is not a theory, or whether one is only aware of this conceptually.

OBO: To see that it is not possible to see that a thing exists or does not exist and that therefore any belief or statement that one knows and sees that a thing exists or does not exist is self-deception based on a theory or conclusion one has reached with regard to what one has perceived at the senses:

First acknowledge that to see the nature of a thing one must first see that thing.

Then look at the process of perception through the senses: An object comes into contact with an organ of sense and sense-consciousness arises. Visual consciousness, auditory consciousness, consciousness of smell, taste, touch and ideas are the sense-objects of mind.

Mind takes sense-consciousnesses and forms an image in the mind of an object. This image is then woven into the individual's world of existing things and it is mistakenly believed to be being directly perceived in that world. It is not being directly perceived. What the individual sees is an imaginary construction. And it may or may not have anything to do with a real object in the world. There are demonstrations galore in the world of psychology that show that perception is highly selective and often completely erroneous.

That's the first thing to realize.

Then examining a thing as perceived, note that there is no point in time or space where that thing is static. Down to the atomic level and below things are in constant flux; sensations, mental states, and ideas are in constant flux. A thing is a thing in the world strictly as a matter of a consensual acceptance of a name placed on a moving target.

It is for these reasons that one is not able to state, based on perception or reason, that a thing has any real existence.

On the other side, Gotama refused to state that the self does not exist because in the consensual reality a thing is said to exist. There is no denying the consensual reality, the subjective reality.

Further it cannot be said that a thing both exists and does not exist because the basic requirement of that statement is that the thing exists. We have shown, and it can be seen, that this is not a valid conclusion about what is there: from either side of the statement the other side is incorrect. To say that it is both things simultaneously is to claim to be able to see what one cannot see or to admit that one is not able to directly perceive the existence or non-existence of a thing and that what one is saying is valid only as a consensus name.

And again it cannot be said that a thing neither exists nor does not exist because the basic requirement of that statement is that the thing does not exist. And again we have shown, and it can be seen, that this is not a valid conclusion about what is there: from either side of the statement the other side is incorrect. To say that it is both things simultaneously is to claim to be able to see what one cannot see or is to admit that one is not able to directly perceive the existence or non-existence of a thing and that what one is saying is valid only as a consensus name.

The claim that one has directly perceived the reality of any statement concerning existence or non-existence of things is mistaking consensus name with direct seeing.

■

OBO: The result, when the last of an individual's already-set-rolling sense-experiences are used up or abandoned, is sensation, perception, and consciousness outside of the senses. The sensation is the sensation that arises from not-doing existence, or sensation that is neither unpleasant nor pleasant. Perception and consciousness are entirely devoid of ideas of self or ownership.

H: For me, as you have explained It above, the not-doing existence which results from "seeing" directly, when the nature of the ego self is seen as a fiction, does one come [Edit: amounts to?] to a not-doing existence. Resting there, one can deal with the existence of pain, by asking "existence questions" like What is pain, how is it caused, how is it stopped, and how to go about stopping it. Dealing with the existence of pain successfully seems to require a host of other questions which delve into the nature of pain. The Buddha has done this for us, but without following his thinking here (thinking about existence questions) we would be unable to successfully deal with the existence of pain as he understood it.

OBO: This is the problem with tackling understanding strictly through the intellect. There is no attaining the final result of not-doing existence, or Nibbāna without first having solved the problem of pain by abandoning (not just knowing and seeing) all that which is related to self.

The construction of your statement shows the fact that you conceive this state as being one which is attained by a self thus rendering your argument 'self'-contradictory. And it is in fact not a correct perception of the method.

It is not necessary to solve the problem of pain by delving into the nature of pain. It is necessary only to see that ending is built into the idea of existence and it is not the intent of the individual seeking existence to be experiencing endings.

In fact, it is not even necessary to have seen this much if one has an adventurous enough spirit to tackle the problem blindly. All that is needed is a willingness to experiment. As described earlier in the thread, one trial with not-doing, carefully examined for the results, will show the nature of the whole process. Insight is a result. Wisdom is a result of numerous insights. One does not pursue insight and wisdom by directly pursuing insight and wisdom. One pursues insight and wisdom by engaging in trial and error based on a thesis aimed at solving a problem.

Here the thesis, or working hypothesis, is the Four Truths. The nature of the Four Truths, as a thesis, is not the same as the thesis: 'It is'. The Four Truths do not engage in the discussion of existence and non-existence. The Four Truths is a thesis that is aimed at a specific problem which, when solved, results in the abandoning of the thesis.

The difference is that theories of existence and non-existence do not allow of abandoning; whereas the Four Truths is the use of theory to abandon theorizing.

H: I see no contradiction in having ideas of self, which are seen as false, and having a consciousness which is devoid of these ideas of self.

Exactly. You see no contradiction there. This is a result of living in the intellect. What you are saying is that there is no difference between a man sitting down to a meal and one imagining sitting down to a meal. That second man, if he does not give up that idea that there is no difference will soon enough starve to death.

Unit 40

Bārāṇasī, Benares. The complete D.P.P.N. article on Benares, the city where Gotama first taught Dhamma.

Unit 41

[SN 5.46.40] Hindrance, Woodward translation,
The Buddha contrasts the Hindrances with the Dimensions of Self-Awakening.

Unit 42

[SN 5.47.5] A Heap of Merit Woodward translation,
The Buddha contrasts the Hindrances with the Four Settings-up of Mind.

Unit 43

[AN 5.55] Mother and Son The E.M. Hare translation.
A mother and son bhikkhu and bhikkhuni engaging in incest is the occasion for a lecture on the dangers of womankind.
See on this the very similar opening to the Book of the Ones.
[AN 5.57] Things To Be Contemplated The E.M. Hare translation.
The Buddha urges everyone interested in their own salvation to give contemplation to aging, being subject to sickness and death, changeability and separation from the things we love, and the idea that what you experience is a consequence of your own deeds. He further explains why it is important to think of these things and the way to think of these things that will bring about escape from them.
[AN 5.58] The Licchavi Young Men The E.M. Hare translation.
A gang of young toughs out hunting come upon the Buddha and are inspired to pay reverence. An elder of their clan is astounded and remarks as to how they will become like a neighboring clan of gentle manners. The Buddha then, within earshot of the youths, teaches him about the advantages of paying reverence to mother and father, wife and children, workers, gods and holy men.
[AN 5.59] Hard to Find (a) The E.M. Hare translation.
The Buddha lists five attributes hard to find in a bhikkhu who has joined the order when old.
[AN 5.60] Hard to Find (b) The E.M. Hare translation.
The Buddha lists five attributes hard to find in a bhikkhu who has joined the order when old. A variation on the previous.
We must take these not as a put down of old men, but as encouragement to the young to take advantage of their youth. Habits are hard to change and take a long time, starting when old is either going to require extraordinary effort or will end in very little being accomplished. There are a number of cases where an older person (male and female) have left the world and almost immediately become arahant. These are often obviously people who have been working on themselves for a long time as laymen or ascetics of other cults.
[AN 5.61] Thoughts (a) The E.M. Hare translation.
First Perceptions Sutta, The M. Olds translation.
Five things which if they can be well perceived are very helpful in attaining the deathless.
Hare says of 'saññā' "as vague a term as is popularly our 'thought.'" But the idea is not 'thinking about' a thing but seeing these qualities in things. Read Hare's translation in conjunction with my own to see the difference in direction. Thinking about these things will result in 'knowing and seeing' (intellectual understanding; seeing the water at the bottom of the well, but without the means to drink) whereas perception of these qualities in things will result in 'knowing in body'. Release, or Freedom is only attained on knowing in body.
[AN 5.62] Thoughts (a) The E.M. Hare translation.
Second Perceptions Sutta, The M. Olds translation.
Five things which if they can be well perceived are very helpful in attaining the deathless.
A variation of the previous.
[AN 5.63] Growth (a) The E.M. Hare translation.
Five things which if they are developed are very helpful to growth in the Buddhist system.
[AN 5.64] Growth (a) The E.M. Hare translation.
Five things which if they are developed are very helpful to growth in the Buddhist system.
Identical to the previous but addressed to women disciples.
[AN 5.65] Talk The E.M. Hare translation.
Qualifications for giving dissertations on five topics of Dhamma: ethical conduct, serenity (samādhi), wisdom (paṇṇā), freedom and knowing and seeing freedom.
This comes down to the fact that one should have the experience one is talking about, be able to explain that experience and be able to answer questions in response to issues that arise in relation to that experience.
[AN 5.66] An Example The E.M. Hare translation.
Five qualifications for setting a good example to one's fellows in the holy life.
A twist on the previous sutta.
[AN 5.163] Talk The E.M. Hare translation.
Qualifications for giving dissertations on five topics of Dhamma: ethical conduct, serenity (samādhi), wisdom (paṇṇā), freedom and knowing and seeing freedom.
Identical with AN 5.65, but spoken by Sariputta.
[AN 5.164] An Example The E.M. Hare translation.
Five qualifications for setting a good example to one's fellows in the holy life.
Identical with AN 5.66, but spoken by Sariputta.
[AN 5.67] Psychic Power (a) The E.M. Hare translation.
The Buddha states that anyone making an extraordinary effort to develop and make a big thing of the four bases of magic power can expect either awakening here or non-returning.
[AN 5.68] Psychic Power (b) The E.M. Hare translation.
The Buddha relates his efforts to develop and his successful experience of psychic power when he was still a bodhisat.
This is but one of several different descriptions The Buddha relates of the method he used to attain arahantship. Is there contradiction in this? No. There is overlap. These are different ways of describing the same events. For example, see if you can see how understanding the satisfaction, the danger, and the escape from the six-fold sense sphere is the same thing as developing and experiencing psychic power culminating in the destruction of the āsavas. Then do the same thing with the experience of the paṭicca samuppāda, the Four Aristocratic Truths, the Four Settings up of Mind, the Seven Dimensions of Self-Awakening, etc.
[AN 5.69] Disgust The E.M. Hare translation.
M. Olds translation.
If a person can develop and make a big thing of the idea of their being nothing attractive in the body, the disgusting nature of food, the thought of distaste for the world, the perception of impermanence in everything that has been own-made, and has established in his mind the thought of death, he may expect Arahantship even in this life.
The final phrase: maranasanna kho pan'assa ajjhattam supatthita hoti, translated by Hare: "...and the thought of death is by him inwardly well established," accords with the usual understanding. My interpretation is that this term "ajjhattam" is used to avoid the term "his own" or "own" "personal". But here it may have lead to a misunderstanding of the intent, which I believe is the fact that one has come to see that "My own body" too will die, has not risen above that state, is subject to such an end as that. See: Satipaṭṭhana, charnel Ground.
[AN 5.70] Destruction of the Cankers The E.M. Hare translation.
The development and making a big thing of the idea of their being nothing attractive in the body, the disgusting nature of food, the thought of distaste for the world, the perception of impermanence in everything that has been own-made, and the establishment in mind of the thought of death leads to the destruction of the corrupting influences.
[AN 5.71] The Fruits of Mind-Emancipation (a) The E.M. Hare translation.
The Buddha describes how the development and making a big thing of the idea of their being nothing attractive in the body, the disgusting nature of food, the thought of distaste for the world, the perception of impermanence in everything that has been own-made, and the establishment in mind of the thought of death has its fruition in freedom of heart and the advantages of freedom of heart and freedom of wisdom and the advantages of freedom of wisdom.
In this sutta similes are given for such fruit and advantages: lifting the barrier (for letting go blindness), filling the moat (for ending rebirth; you need to see this from the point of view of a conqueror), pulling up the pillar (for getting rid of thirst; the pillar that supports the structure), withdrawing the bolts (for having broken the five fetters that bind one to the lower births; the bolts that lock the door of escape), being an Aristocrat that "lowered his standard" (dipped his battle flag as a sign of surrender) and dropped the burden (an image that goes against the grain but here standing for giving up the battle to assert a self, for he has let go of the mental derangement: 'I am!').
An interesting thing to note about this sutta is that these are all things which are to be 'pahīnā', 'let go'. Letting go is a thing that is accomplished by no longer keeping a grip on. It just requires stopping. Not-doing. Hold an egg in your hand and then relax all the muscles of your arm and hand. What struggle is involved is not a matter of acquiring something, it is a matter of dealing with one's reluctance to stop indulging in participation. The implication is virtually identical to the Buddha-nature of the Zen Buddhists and Mahayanists, that is, that awakening occurs at the point when one is rid of obstructions, but with the all-important difference that in the Zen/Mahayanist way of thinking this is a state that is achieved, and by an individual, rather than a state revealed by abandoning individuality, and consequently it is a state that has become and therefore it is a state which will come to an end. Said another way the pure mind is held to be a possession of the individual by the Zen/Mahayanist, whereas here the pure mind is obstructed by individuality. One can see the difference in the thinking of the two if one looks at the behavior of the individuals. The Zen/Mahayanist sees no conflict with Awakening in breaches of morality, self-control or holding on to ideas of existence and non-existence whereas Gotama's emphasis on training in these areas reflects the fact that it is with breaches of morality and self control that points of view manifest themselves as individualities.
You ask: "If the mind is 'revealed', then did it not already exist; which is the Mahayana view? The existence of a Bodhi mind?" Think of 'revealed' in the sense of 'in each case of not-doing, the 'non-experience' of the consequences that would have arisen with the act not done is revealed.
[AN 5.72] The Fruits of Mind-Emancipation (b) The E.M. Hare translation.
The Buddha describes how the development and making a big thing of the idea of impermanence, the idea of pain in impermanence, the idea of not-self in pain, the idea of giving up, and the idea of dispassion have their fruition in freedom of heart and the advantages of freedom of heart and freedom of wisdom and the advantages of freedom of wisdom.
A variation on the previous sutta.
[AN 5.121] The Sick Man The E.M. Hare translation.
If a sick person can keep in mind the idea of their being nothing attractive in the body, the disgusting nature of food, the thought of distaste for the world, the perception of impermanence in everything that has been own-made, and has established in his mind the thought of death, he may expect Arahantship even in this life.
[AN 5.74] Living by Dhamma (b) The E.M. Hare translation.
Walk'n the Talk, The Second, The M. Olds translation.
The Buddha explains the meaning of 'living in the Dhamma'.
It is not enough to study the suttas, teach the Dhamma, repeat the suttas, think about the Dhamma, but one must also have the wisdom to grasp the attainment of the goal itself.
My version of this incorporates the idea of going-apart found in the AN 5.73 variation on this sutta and summarizes including all the steps. This appears to me to be the way it was intended to have been presented because of the way the final paragraph is worded in the Pāḷi, which looks like an incomplete unabridgment. I have therefore called this, and my version of AN 5.73 'retellings'.
A significant feature of this sutta is the fact that the attainment of the goal is through the application of wisdom (paññā). Wisdom is a matter of taking known knowledge and experience and coming up with a solution to a problem, answer to a question, method for attaining a goal; knowing what to do. It isn't really the discovery of anything new, such as with insight. It is more a matter of having the heart for the attainment. The use of will-power and resolution to overcome reluctance to attain what one already knows can be attained and how it can be attained. Here we have an explanation for the idea of 'sudden awakening' for which we have an example in Ānanda's awakening at the last minute before he is called upon to recite Dhamma at the first council where he thinks to himself that he himself ought to become Arahant before joining this auspicious assembly of Arahants, and he becomes arahant there and then.
[AN 5.75] The Warrior (a) The E.M. Hare translation.
The Buddha likens the struggle to awaken to a battle, and enumerates five sorts of warriors and their parallels in the community of bhikkhus.
Bhk. Thanissaro notes that this discourse is directed at the bhikkhus and speculates that the image of the warrior was designed to appeal to masculine pride and that perhaps some other approach would have been taken with the bhikknuni's. I would point to the way the members of Don Juan's group, so closely aligned with the ancient tradition of the warrior, male and female alike all took pride in the warrior image. History, from ancient times down to gang warfare in New York City in the early 1900s, gives us plenty of examples of women warriors. Here this struggle for awakening is as much a battle for women as for men. The appeal, in the use of the warrior image, is to the courage of the warrior, not his masculinity. The appeal to feminists as well as to male chauvinists is to put sexual identification to the side. Both sexes are the devil to the other.
[AN 5.76] The Warrior (b) The E.M. Hare translation.
The Buddha likens the struggle to awaken to a battle, and enumerates five sorts of warriors and their parallels in the community of bhikkhus.
A variation on the idea of the previous sutta but constructed differently.
[AN 5.77] Fear in the Way (a) The E.M. Hare translation.
The Buddha describes five fearsome dangers of the forest-gone bhikkhu that should inspire him to make great effort.
The Pāḷi for Hare's 'in the way', and Bhks. Bodhi and Thanissaro's 'Future' is 'anāgata', non-got, which the passages in this sutta suggest might be better translated 'possible.'
[AN 5.78] Fear in the Way (b) The E.M. Hare translation.
The Buddha describes five fearsome dangers for the bhikkhu that should inspire him to make great effort.
In the previous sutta the dangers described were for the forest-gone bhikkhu; here the dangers are ones common to all bhikkhus ... all of us, for that matter.
[AN 5.79] Fear in the Way (c) The E.M. Hare translation.
The Buddha describes five fearsome dangers for the bhikkhus that will arise in the future that should inspire them to make great effort.
Here the dangers are distinctly future dangers. (And we can see for ourselves the accuracy of the prediction. Its not too late bhikkhus! Today [Saturday, August 02, 2014 6:48 AM]) we are seeing the Dhamma as it really is being published abroad in every language in easily accessible, free, digital form for all to see. The world is now able to see your behavior and your doctrines through the lens of Dhamma as it was actually taught. Take a care for your destiny! Make effort. Re-establish the old ways that are intent on the goal, grounded in Sutta, grounded in Vinaya.)
[AN 5.80] Fear in the Way (d) The E.M. Hare translation.
The Buddha describes five fearsome dangers for the bhikkhus that will arise in the future that should inspire them to make great effort.
A variation on the previous sutta.
[AN 5.81] Enticing The E.M. Hare translation.
Five pairs of opposites which determine whether or not a bhikkhu is found likeable, pleasant, respectable and becoming.
[AN 5.82] Free of Passion The E.M. Hare translation.
Five pairs of opposites which determine whether or not a bhikkhu is found likeable, pleasant, respectable and becoming.
A variation on the previous.
[AN 5.83] The Trickster The E.M. Hare translation.
Five pairs of opposites which determine whether or not a bhikkhu is found likeable, pleasant, respectable and becoming.
A variation on the previous.
[AN 5.84] Faith The E.M. Hare translation.
Five pairs of opposites which determine whether or not a bhikkhu is found likeable, pleasant, respectable and becoming.
A variation on the previous.
[AN 5.85] He Cannot Endure The E.M. Hare translation.
Five pairs of opposites which determine whether or not a bhikkhu is found likeable, pleasant, respectable and becoming.
A variation on the previous.
[AN 5.87] Virtue The E.M. Hare translation.
Five things possessed of which a bhikkhu is found likeable, pleasant, respectable and becoming.
[AN 5.89] The Monk in Training (a) The E.M. Hare translation.
Five pairs of opposites which determine whether or not a bhikkhu still in training will decline or prosper.
[AN 5.90] The Monk in Training (b) The E.M. Hare translation.
Five pairs of opposites which determine whether or not a bhikkhu still in training will decline or prosper.
A variation on the previous.
[AN 5.91] Achievements (a) The E.M. Hare translation.
Five perfections: of faith, ethical behavior, learning, generosity, and wisdom.
The key term here is 'sampadā'. PED has: 1. attainment, success, accomplishment; happiness, good fortune; blessing, bliss ... in its pregnant meaning is applied to the accomplishments of the individual in the course of his religious development.
The literal meaning is 'on track' which I think reveals the intent. The term must allow for a dual — worldly, unworldly — understanding; there is that which is perfection/success/accomplishment/good fortune in worldly matters and there is that which is perfection, etc. in accordance with the Dhamma. Here Gotama is saying that the measure of what is perfection is whether or not the practice accords with (or is on track with) Dhamma.
[AN 5.92] Achievements (b), The E.M. Hare translation.
Five perfections: of ethical behavior, serenity, wisdom, freedom, knowing and seeing freedom.
[AN 5.93] Avowal, The E.M. Hare translation.
Five ways in which knowing is declared.
[AN 5.94] Comfort, The E.M. Hare translation.
Five abodes where comfort can be found.
[AN 5.97] Talk, The E.M. Hare translation.
Five things which should be cultivated along with minding the breaths.
[AN 5.98] Forest, The E.M. Hare translation.
Five things which should be cultivated along with minding the breaths.
A variation on the previous.
[AN 5.99] Lion, The E.M. Hare translation.
The Buddha teaches the need to act skillfully in even the smallest things by way of comparing the way he teaches Dhamma with the way the Lion strikes at even the smallest game, that is, with consummate skill.

"Sir Joshua Reynolds once asked him [Johnson] by what means he had attained his extraordinary accuracy and flow of language. He told him, that he had early laid it down as a fixed rule to do his best on every occasion, and in every company: to impart whatever he knew in the most forcible language he could put it in; and that by constant practice, and never suffering any careless expressions to escape him, or attempting to deliver his thoughts without arranging them in the clearest manner, it became habitual to him."
Boswell, The Life of Dr. Johnson, London, 1791.

A short sutta but one that teaches an extremely helpful discipline. Hare translates the Lion's reason for his care no matter what the prey by 'Let not my skill fail me!' but it would be better as 'Let not my skill deteriorate!'. The lesson is that the important thing is the skill with which one acts, not the circumstances in which one acts. Lazy habits infect one's entire practice. This world is like a vast swiftly-flowing river; a slight change in a small object may not appear to have an immediate effect, but in a short time it will have exerted some influence on every molecule of that on-going flow. Beings are the inheritors of their deeds.
[AN 5.100] Kakudha, The E.M. Hare translation.
Mahā Moggallāna is visited by a deva who tells him of Devadatta's secret ambition to rule the Saṅgha. When he relates this to the Buddha, the Buddha discourses on the various sorts of teachers that need the protection of their disciples and he declares himself not to need such protections.
This is a deep sutta. First Mahā Moggallāna is told to guard his words; that is to say to not reveal this episode further. How come? And what is the relationship between what Mahā Moggallāna reveals and the dissertation on the various sorts of teachers who are guarded by their disciples?
What the Deva has revealed to Mahā Moggallāna is likely the very first formation of Devadatta's deviation. At such a point it is possible for a person to give up his corrupt idea. Should his inner thinking become widely known the tendency would be to stick to it rather than give it up. (We see this problem in every discipline in the world.) Thus the compassionate thing to do under these circumstances would be to keep quite and hope for the best. The sutta is deeper than this. The second half explains Gotama's warning in the first. It is a masterpiece in the art of the extremely subtle message. Such art is very handy in the case of a group of people whose skill set includes that of mind-reading. Such teachers as are incomplete have tempers. They may get angry at having their flaws exposed. They have benefactors and their disciples guard them. Those benefactors may be powerful and become instruments of revenge. Alternatively, no matter the feebleness of the kamma, they are doing good by giving and they might stop. Further, the disciples count on gifts from their teacher. There is the danger that a pre-mature revelation of a flaw could be seen as a false accusation. And who is who to damage the reputation of another? The true nature of a person will out through his behavior without need of any external prompting. For some of the devices of the evil bhikkhu, see AN 5.103. There will be those who find this construction impossible to accept. I welcome their understanding of this sutta.
[AN 5.101] The Fearful, The E.M. Hare translation.
Five things that overcome fear in the beginner.
A simple but powerful message. What is being spoken about is the eradication of all fear whatsoever.
[AN 5.102] Suspected, The E.M. Hare translation.
Five places which if habitually visited by a bhikkhu lead to him being suspected of having an evil nature regardless of his real accomplishments.
[AN 5.103] The Robber, The E.M. Hare translation.
Five devices of the great robber compared to five devices of the evil bhikkhu.
Nit: Hare translates 'Mahā Cora' as 'Robber Chief' in the text. This is not a description of the ways a robber becomes chief of the robbers, but of the ways a robber makes himself powerful. The simile needs to parallel the thing it is illuminating.
[AN 5.104] He Who Graces, The E.M. Hare translation.
The Buddha lists five things which make a bhikkhu one who is a garland for bhikkhus.
In this sutta Gotama uses himself as an example of a bhikkhu who embodies various qualities which make a bhikkhu a garland for bhikkhus. Self-praise is not a quality which is held in high esteem, so how do we excuse this in the Buddha? By understanding the realization of not-self as having been truly accomplished in him, hence it is not self-praise, it is the praise of the phenomena of 'Buddha', Awakening. He speaks of himself as though of another person. A sutta like this should be used to inspire faith in the reader. Think of how difficult, stupid and transparently phoney (uninspiring) it would be for one to make statements like this if this were not the case of an individual speaking of himself like this without being completely without ego. This is also a good example of how naturally 'conventional speech' is to be used.
[AN 5.105] Comfort, The E.M. Hare translation.
Five things that make for comfortable living for the bhikkhu.
[AN 5.106] The Venerable Ānanda, The E.M. Hare translation.
Ānanda inquires about the conditions that make for comfortable living in monastery life.
The message is essentially that when the bhikkhus attend to their own development and otherwise mind their own business the bhikkhus dwell in comfort.
[AN 5.107] Virtue, The E.M. Hare translation.
Five things that make a bhikkhu worthy of reverence: accomplishment in ethical conduct, serenity, wisdom, freedom and knowledge and vision of freedom.
[AN 5.108] Asekha Suttaṁ, the Pāḷi
No Need to Train, The E.M. Hare translation.
Five things that make the adept worthy of reverence: having mastered the whole body of ethical conduct, serenity, wisdom, freedom and knowledge and vision of freedom.
I don't think this is, as Hare would have it, not needing to train; this is the situation of one who has already mastered the training. Contrasted to the previous the idea is that the bhikkhu that is earnestly studying is worthy as here one who is an adept is worthy. Being in the condition of beggars, the bhikkhus are constantly being reminded by Gotama to be worthy of accepting their sustenance from those who labor for their living. There is a huge respect for the weight, that is to say, difficulty, of sustaining life, which is to say, the bearing of pain for life's sake. It is enough to do it for one's self and family; to do it for an unworthy stranger is heroic. 'Worthy' meaning that the kammic rebound should greatly exceed that of an ordinary person; a thing which is effected by detachment, which is the result of virtue, etc. For the unworthy, bumming off the labors of others is a swift road to hell and is especially so for the bhikkhus of Gotama's Saṅgha because in this case there is a high expectation of bountiful return (one gets to see and experience the pain and disappointment one has allowed another to suffer for one ... multiplied a few hundred thousand fold).
[AN 5.109] The Four-Regioner, The E.M. Hare translation.
With five things one can be said to have such complete freedom of movement as to be termed 'A Four-Directioner': perfect ethical conduct, much learning, contentment with the essential, attainment of the four jhānas, and having destroyed the corrupting influence of lust, being and blindness.
[AN 5.110] The Forest, The E.M. Hare translation.
Five things which are requisites of one who would live alone in the woods.
A variation on the previous substituting energy for being content with the essentials. Presumably the sort of individual who inclines to live alone in the woods is one who can handle deprivations.
[AN 5.111] The Clan-Goer, The E.M. Hare translation.
Five sorts of behavior that should be avoided by the bhikkhu that wishes to endear himself to householders.
A few pointers on etiquette for the bhikkhus that will also profit the householder to know.

Bhk. Thanissaro and the bhikkhus of the Metta Forest
monastery walking in line for alms.

[AN 5.112] The Recluse Who Walks Behind, The E.M. Hare translation.
Five characteristics recommended for bhikkhus who would walk behind their teacher on his begging round.
Presumably this serves at least two functions: the popularity of the teacher inspires the giving of more and better food, and the disciple becomes known as a follower of the popular teacher. The requirement to take the laden bowl looks as though there was some routine for collecting food for the group. Is it a requirement for going on the begging round to walk in such a line? We hear of elders going on their rounds alone, at what point can a bhikkhu elect to go alone? Note the hair on these bhikkhus heads. The Bhikkhu is to shave his head only when the hair has grown two finger-widths in length.
[AN 5.113] Concentration, The E.M. Hare translation.
One who would get high needs to be able to overcome his reactions to the impact of stimuli on the five senses.
The key word here is 'khama'. PED: (a) patient, forgiving. (b) enduring, bearing, hardened to. To have patience with, etc. For example it is not conducive to serenity to be imagining machine-gunning a dog which has been barking for the past hour non-stop. One needs to overcome one's reactions to the sight of an attractive person of the opposite sex. The scent of food cooking on the bar-b-que next door. We need to be calm, cool, collected, impassive. Note that this list does not include stimulation of the mind. Why would this not be a problem? Because that which does not pertain to reactions to stimulus of the five senses is not a barrier to high serenity. As usual I object to the translation of 'samādhi' as 'concentration.' Here the discussion is of High Samādhi (Sammā Samādhi) where what is being spoken of is the serenity that is a result of concentration among other things.
[AN 5.114] Concentration, The E.M. Hare translation.
The Buddha teaches Ānanda five things which he should teach to beginners.
[AN 5.115] Begrudging, The E.M. Hare translation.
The Buddha warns against five things that result in a bhikkhuni being thrown into hell.
[AN 5.116] Praise, The E.M. Hare translation.
The Buddha warns against five things that result in a bhikkhuni being thrown into hell.
A variation on the previous based on thinking before one speaks.
[AN 5.117] Jealousy, The E.M. Hare translation.
The Buddha warns against five things that result in a bhikkhuni being thrown into hell.
A variation on the previous substituting jealousy and meanness for showing faith in the unbelievable and disbelief in the believable.
[AN 5.118] Views, The E.M. Hare translation.
The Buddha warns against five things that result in a bhikkhuni being thrown into hell.
A variation on the previous substituting views and principles for showing jealousy and meanness.
I object to Hare's (and most other translators') 'right' for 'sammā' because its meaning as 'upright' or 'straight' is misunderstood to be 'the only correct thing' whereas the meaning is 'the best' or 'highest' or 'consummate' thing. The opposite of that 'micchā' is misguided, low, contrary. Hare's use of 'wrong' shows exactly that his thinking is 'this is the right and all else is wrong'. And that is the problem, for it is that idea which has plagued mankind and especially religious freedom since forever. 'Sammā' and 'micchā' are concepts of efficacy relative to the Buddhist goal. There is no claim to absolute truth being made by the Magga. See the wording of the First Sutta: "...are ends not to be gone after by one embarking on the seeker's life." See: discussion and Glossology: Sammā. Its not a small irrelevant issue, it has to do with orientation. You can't get there going the wrong direction. (That's a statement relative to the goal!) If you believe 'this Way' is right and all other ways are wrong, you are attached to both the wrong and the consummate and misunderstand both and unless you let that position go you cannot achieve the detachment needed for freedom and the goal. Period. Words have power. The pen is mightier than the sward. Etc. "Right" and "Wrong" as absolutes have dealt nothing but grief to this world. Their use in Buddhist translations is out of place and entirely a consequence of the Early Christian-biased translations of the PTS such as this. Correcting the error is a matter of overcoming misplaced fear of and respect for the authority of the Oxford scholars. The Oxford scholars themselves would be the first to say they were fumbling in the dark and 2. we have evidence enough right here to see that they were all too human, not Arahants, and subject to human error. The other hindrance to getting this ... um ... going in the optimal direction is that translators wish to avoid controversy and to find acceptance but this is nothing but pandering to the low minded and is no way to 'guide the flock'. We need to let these terms go! Hopeless for most, hopefully an idea taken up by you.
[AN 5.119] Speech, The E.M. Hare translation.
The Buddha warns against five things that result in a bhikkhuni being thrown into hell.
A variation on the previous substituting speech and works for views and principles.
[AN 5.120] Effort, The E.M. Hare translation.
The Buddha warns against five things that result in a bhikkhuni being thrown into hell.
A variation on the previous substituting self-control and memory for speech and works.
Note that with these last three suttas we have the Eight Dimensional High Way minus Sammā Ajiva (lifestyle) and Sammā-Samadhi (serenity). independently conceptualized categories of the Magga without mention of the Magga.
[AN 5.122] The Arising of Mindfulness, The E.M. Hare translation.
Five things which result in either arahantship here or non-returning for the one who fully develops them.
[AN 5.123] On Helping (a), The E.M. Hare translation.
Five things which make a person helpful to himself when sick.
I have always found this sutta helpful as my rationalization for the occasional use of a simple.
[AN 5.124] On Helping (b), The E.M. Hare translation.
Five things which make a person helpful to others who are sick.
[AN 5.125] Health Shall Spring Forth (a), The E.M. Hare translation.
Five things that contribute to ill health, five that contribute to good health.
[AN 5.126] Health Shall Spring Forth (b), The E.M. Hare translation.
Five things that contribute to ill health, five that contribute to good health.
A variation on the previous.
[AN 5.128] The Ills of a Recluse, The E.M. Hare translation.
Five things which are the special pains of a bhikkhu and five things which are the special pleasures of a bhikkhu.
[AN 5.129] Festering, The E.M. Hare translation.
Five deeds which result in rebirth in hell for the duration of a world cycle.
[AN 5.130] Profit, The E.M. Hare translation.
Five losses experienced by people in the world: loss of relatives, loss of wealth, loss through sickness, loss of ethical conduct, loss of perspective. Only loss of ethical conduct and perspective land one in Hell.
The suttas of this chapter [Suttas AN 5.121-130] would make a good basis for an anthology dedicated to those in the healthcare professions. "Buddhist Sayings for Healthcare Professionals"
[AN 5.131] The Onward Roll of the Wheel (a), The E.M. Hare translation.
The Buddha compares the rule of a monarch and the Teacher to the rolling of wheels. The factors that make for the lasting rule of a monarch are similar to those that made for the lasting of the Dhamma.
Hare has both the monarch and the Tathāgata knowing Dhamma with a capital 'D'. This is probably the way this should be done throughout. We capitalize 'Tao.' Both the King and the Tathāgata follow 'good form', which was known as 'the Dhamma'. What Gotama taught was that Dhamma as he saw it hence it came to be known as 'the Dhamma'. We should probably say 'The Dhamma according to Gotama' when speaking specifically of the teachings, but reverence for Gotama as well as appreciation for the perfect conformity of the Teachings with Good Form have blurred the difference. Otherwise when the meaning of the term is an ordinary "thing", we should use lower case.
Hare cites the commentary when explaining the understanding of what 'knowing times' means. This needs to be understood in the case of the Monarch as knowing the appropriate time to speak or maintain silence (when an idea will best be received), knowing the time for military or diplomatic action or when to remain inactive, when to bestow gifts and honors, and so forth.
[AN 5.132] The Onward Roll of the Wheel (b), The E.M. Hare translation.
The Buddha compares the succession of rule of a monarch by his eldest son and the role of Sariputta as the foremost of teachers after Gotama to the rolling of wheels. The factors that make for the lasting rule of a monarch are similar to those that made for the lasting of the Dhamma.
[AN 5.133] The Onward Roll of the Wheel (c), The E.M. Hare translation.
The Buddha compares the rule under Dhamma of a Wheel-turning king to the rule under Dhamma of the Tathāgata.
[AN 5.134] In Every Quarter, The E.M. Hare translation.
The Buddha compares the attributes of a king that give him confidence with the attributes of a bhikkhu that give him freedom of heart.
[AN 5.135] The Aim (a), The E.M. Hare translation.
The Buddha likens five things that inspire a king's son to rule to five things that inspire a bhikkhu to attaining destruction of the corrupting influences.
[AN 5.136] The Aim (b), The E.M. Hare translation.
The Buddha likens five things that inspire a king's son to viceroyalty to five things that inspire a bhikkhu to attaining destruction of the corrupting influences.
[AN 5.137] They Sleep Little, The E.M. Hare translation.
Olds translation.
The Buddha lists five persons so greatly preoccupied that they sleep very little.
[AN 5.217] The Troubled Mind (a) The E.M. Hare translation.
Five disadvantages of the troubled mind; five advantages of the untroubled mind.
An encouragement to straighten up your act to put your mind at ease.
[AN 5.241] One Who Has Walked in Evil The E.M. Hare translation.
Five disadvantages to be looked for by one who has carried on badly; five advantages to be looked for by one who has carried on well.

Unit 44

[SN 4.37.34]
Growth, Woodward translation,
Five ways in which female disciples attend to the essential and reach growth thereby.

Unit 45

Psalms of the Sisters, Canto VII. Psalms of Seven Verses,
[THIG 58] Uttarā, the Mrs. Rhys Davids translation.
The declaration of Arahantship of Bhikkhuni Uttarā.

Unit 46

[MN 54]
Discourse to Potaliya, Horner translation,
The Buddha explains in detail what it means to have given up all avocations in this Dhamma.
This sutta contains the details for the similes for the pleasures of the senses, that is that the pleasures of the senses are like a meatless bone, carrion attacked by vultures, a blazing torch carried against the wind, falling into a pit of glowing charcoal, a loan, having climbed a tree to enjoy the fruit while another man is chopping it down.

Sonnets
CXXIX

The expense of spirit in a waste of shame
Is lust in action; and till action, lust
Is perjured, murderous, bloody, full of blame,
Savage, extreme, rude, cruel, not to trust;
Enjoy'd no sooner but despised straight;
Past reason hunted; and no sooner had,
Past reason hated, as a swallowed bait,
On purpose laid to make the taker mad:
Mad in pursuit, and in possession so;
Had, having, and in quest to have, extreme;
A bliss in proof, and proved, a very woe;
Before, a joy proposed; behind, a dream.
All this the world well knows; yet none knows well
To shun the heaven that leads men to this hell.
— The Complete Works of William Shakespeare, The Cambridge Edition Text, as edited by William Aldis Wright

Unit 47

[MN 86]
Discourse with Aṅgulimāla, Horner translation,
Albert J. Edmunds 1900 translation,
The Majjhima Nikāya version of the story of Angulimala, the bandit/murderer who, after killing 999 people, was converted by the Buddha and became an Arahant.

Unit 48

King Seniya Bimbisāra of Magadha. Some biographical information on this king who was a contemporary of Gotama.
Angulimala, "Garland of Thumbs" a page of biographical information on one of the most famous stories in the suttas: that of a man born of good family, at one time a student with Gotama, who turned murderer as a result of his teacher predicting for him that he would attain awakening after having killed 1000 persons. He went right at it. He had managed to kill 999 people, (stringing their right thumbs on a string as a garland for the record,) before Gotama was able to intervene and convert him. He became arahant. It is remarkable to compare the justice system of the time with that of ours today [Friday, July 25, 2014 9:04 AM]. After having murdered 999 people, because he had been converted by Gotama, on Gotama's word, no legal action was taken against him.

Unit 49

[THAG 255] Angulimāla Mrs. Rhys David's translation.
The verses of Angulimala, a fierce bandit/murderer who was converted by Gotama.
There is one very interesting point to be found in these verses, that is the statement (Mrs. Rhys Davids translation):

[882.] Me who had wrought such direful deeds,
Fast going to my place of doom,
Me all that doing's aftermath,
Hath touched e'en here — and freed from debt
Now take I my allotted share.

We hear throughout the suttas the statement being made by newly-become Arahants that their debt is paid or that they are debtless. This is a statement that they have become Arahant, and also that they have brought kamma to an end — that is, insofar as identified-with personal experience is concerned. Sometimes this happens very quickly, as within half a day. Here we get a tiny glimpse of what process has brought about this debtlessness. It is by way of bringing the mind into contact with that debt, so opening the mind, so refusing to allow evasion and rationalization of badly done deeds that the experience of the consequences of former deeds are allowed to come forward and vent their full weight and thus expire. Seen in the inverse, what is preventing the freedom of Nibbāna is maintaining a guard against experiencing the consequences of former deeds by evasion and rationalization. In other words, all it requires, to attain Nibbāna is to let that stuff go and ride out whatever storm is the result. It is also interesting to see in this episode the statement by Gotama to Angulimala that he should 'bear-up'. Does this tell us that there is still, while the body remains some chance of not bearing up? Elsewhere we are told that the distinction between the still-living arahant and the ordinary person is that while pain occurs to both, for the arahant there is no anguishing over the pain, no mental suffering.
There is another interesting thing that goes on in this sutta when the Buddha suggests that Angulimala do an 'act of truth' for the woman experiencing difficult labor. He tells Angulimala to say that from the time he was born he was not aware of having done any harm to any living being. Angulimala responds by questioning Gotama about how it would be possible for him to say this given his history. The Buddha then tells him to say that from the time he was born as an Ariyan (Aristocrat) he was not aware of having done any harm to any living being. One wonders if this were a test of Angulimala. He was not yet Arahant at this point.
[THAG 246] Añña-Koṇḍañña Mrs. Rhys David's translation.
The verses of Anna-Kondanna, the first disciple to have become a Streamwinner and Arahant.
[THAG 253] Sela Mrs. Rhys David's translation.
The verses of Sela, a teacher of 300 Brahmin youths who was converted along with his entire following and who, along with his following attained Arahantship in seven days thereafter.

Unit 50

The Edicts of King Asoka An English rendering by Ven. S. Dhammika
This is an editing of various translations of the full set of Asoka's edicts with an introduction and footnotes by Ven. S. Dhammika.

Unit 51

[SN 3.22.59]
The Five, Woodward translation,
The Group of Five, M. Olds translation.
The second discourse given by Gotama, the Buddha, to his first five disciples, on the subject of not-self. This discourse resulted in the five attaining arahantship.
This is the basic reasoning behind the idea of not-self and follows logically from the doctrines laid out in the first sutta on the idea that the seeker should not go down either the path of self-indulgence or the path of self punishment; seeing that that which has become is subject to ending; seeing that that sort of ending is a word for pain; seeing that the source of this pain is thirst; that the way to end the pain is to end the thirst; and the way to end the thirst is to understand, to conform one's behavior, and to make real the parameters outlined by the Aristocratic Multi-Dimensional Way.

#### Vicara

The word for vicara has been found! No one can deny this! It is 'reverie' ('revery'). The fact, state, or condition of being lost in thought or engaged in musing (Oxford Shorter). From Middle French rever, to wander as in delirium, related to French réver, to dream. More commonly known in English as 'day-dreaming'. Thanks to:

A certain amount of dreaming is good, like a narcotic in discreet doses. It lulls to sleep the fevers of the mind at labor, which are sometimes severe, and produces in the spirit a soft and fresh vapor which corrects the over-harsh contours of pure thought, fills in gaps here and there, binds together and rounds off the angles of the ideas. But too much dreaming sinks and drowns. Woe to the brain-worker who allows himself to fall entirely from thought into revery! He thinks that he can re-ascend with equal ease, and he tells himself that, after all, it is the same thing. Error!
Thought is the toil of the intelligence, revery is the voluptuousness. To replace thought with revery is to confound a poison with a food.

— Les Misérables, Volume II, by Vicor Hugo, translated by Isabel F. Hapgood

The only problem with this word is it is often narrowly understood as meaning exclusively a sentimental wishy-washy state of mind. The word includes this but is not exclusive to that meaning. There is exalted reverie. Without outside influence predominantly from the commentary and secondarily from intellectual speculation, all it takes to see the reasonableness of this translation is to sit down to meditate for an hour. There it will be seen that to 'think about' a specific subject requires effort. This is 'vitakka'. This is modern psychology's 'effortful thinking' as opposed to 'intuitive thoughts' which arise without effort (and usually are, but should never be taken for infallible). [Edit: at a later point I describe thinking this way: first a thought arises from outside or from memory, then it is identified with as one's own (vitakka); then that thought is given attention (vicara).]

There can be Vitakka with Vicāra, Vitakka without Vicāra, and Vicāra without Vitakka, and perception without either.

What happens when an effortful train of thought runs out of threads (exhausts the energy which initiated it; has run the limits of its scope) is daydreaming. As common experience shows, one can apparently enter daydreaming directly but this will be seen to be the result of effortful thinking which has been going on with minimal awareness. Daydreams take off from what one has been thinking. Daydreaming requires only paying attention. When effortful thinking has lead to the 'yoni,' 'womb' or taproot of some issue which arouses a high degree of interest the result is a daydreaming of a higher order: the cruising over, turning over in mind, or 'cara', 'carrying' of the thought in the form of the various implications of perception from that recovered perspective.

This I believe is the intended meaning of the commentarial description of 'vitakka and vicāra' translated, 'initial thought and sustained thought' which was interpreted (originally by the PTS translators) on the one hand in too exclusively rigorous (idealized) a fashion and which, on the other hand, must be understood to have both a lax and a rigorous aspect. When daydreaming is of the higher sort it has the appearance of being self sustained, but this is more in the nature of coasting down-hill on a bicycle. It reaches a limit and to be sustained must be fueled with further effortful thinking or the arising of intuitive thought. The trick at this point, to enter the second jhāna, is to bring one's self to conscious awareness of the fact that thinking, of either form, however thrilling, is transient, does at least require the effort of attention, and is interfering with the pacification of the body and heart, and to let it go.

God delivers over to men his visible will in events, an obscure text written in a mysterious tongue. Men immediately make translations of it; translations hasty, incorrect, full of errors, of gaps, and of nonsense. Very few minds comprehend the divine language. The most sagacious, the calmest, the most profound, decipher slowly, and when they arrive with their text, the task has long been completed; there are already twenty translations on the public place. From each remaining springs a party, and from each misinterpretation a faction; and each party thinks that it alone has the true text, and each faction thinks that it possesses the light.

— Les Misérables, Volume II, by Vicor Hugo, translated by Isabel F. Hapgood

What Hugo is speaking of is kamma, what I am thinking of is Gotama's Suttas.

Unit 52

[AN 5.138] The Eater of Eatables, the E.M. Hare translation.
The Buddha likens the careless bhikkhu to a common elephant. 'Just taking up space.'
[AN 5.139] He Cannot Endure, the E.M. Hare translation.
The Buddha contrasts the ability of a king's elephant to endure the sights, sounds, scents, tastes, and contacts of battle with the bhikkhu's ability to compose himself in the face of alluring sights, sounds, scents, tastes, and contacts.
[AN 5.140] The Hearers, the E.M. Hare translation.
The Buddha contrasts the ability of a king's elephant to listen, destroy, guard himself, endure hardships and go where he has not gone before to the bhikkhu's ability to listen, destroy bad ideas, guard himself against alluring sense impressions, endure hardships, and go where he has not gone before.
[AN 5.141] He Gives and Despises, the E.M. Hare translation.
The Buddha advises the bhikkhus on five sorts of people that exist in the world: the giver that despises the one he gives to; one who on familiarity despises; the person who agrees with everything, the irresolute, and the scatterbrain.
[AN 5.142] He Does Amiss, the E.M. Hare translation.
The Buddha describes five sorts of persons with various combinations of misdeeds and remorse and insight into freedom of heart and freedom of wisdom.
[AN 5.143] At Sarandada Shrine, the E.M. Hare translation.
The Buddha encounters a number of Lacchavis who were discussing the five treasures of the Wheel-turning King. [see Be Not Afraid of Good Deeds or AN 7 59a] He turns them from this discussion of worldly things by describing the rarity of the appearance of an Awakened One, one who understands the Dhamma-Discipline, one able to teach the Dhamma-discipline, one who hearing the Dhamma-Discipline walks the walk, and the rarity of one who is grateful and gives thanks.
[AN 5.144] At Three-thorn Grove, the E.M. Hare translation.
The Buddha praises the great benefit of periodic observation of the unpleasant in the pleasant, the pleasant in the unpleasant, both the pleasant and the unpleasant in the unpleasant, both the pleasant and the unpleasant in the unpleasant, and living detached from both the pleasant and unpleasant.
[AN 5.145] The Way to Hell, the E.M. Hare translation.
Five behaviors that lead to Hell, five that lead to heaven.
[AN 5.146] The Friend, the E.M. Hare translation.
The Buddha gives the bhikkhus some advice on the sorts of things to look for in a bhikkhu friend.
This is pretty much aimed at friendships between bhikkhus, but could be well taken into consideration by any layman who was strongly intent on the goal.
[AN 5.147] Not a Good Man's Gifts, the E.M. Hare translation.
Not a Goodman's Givings, Olds translation [revised],
Negative and positive guidelines for giving in the way a good man gives.
[AN 5.148] A Good Man's Gifts, the E.M. Hare translation.
Olds translations.
Guidlines for giving in the way a good man gives and details of the results of such giving.
An expansion of the previous with the addition of details concerning the way each manner of giving is reflected in the results.
[AN 5.149] Occasional Release, the E.M. Hare translation.
Olds translation.
Five things which lead to losing release that is attained and five things that lead to preserving release that is attained.
The term to understand in this sutta is 'samaya,' sam = 'on' or 'upon' 'with' aya time, age, while. The 'Once upon a Time' or 'at one time' or 'once' of Nidanas. Once in a while. The contemporary Indian English: 'Once in a way.' Vimutti = Freedom. The thing itself is not a mystery: having let go of some attachment, after the unpleasant withdrawal symptoms have passed off, reflecting on the bondage one had to a past habit one experiences a sense of freedom. This is often a matter of a profound sense of freedom accompanied by a 'sigh of relief.' If this is carefully examined, it is seen to be the whole process of attaining Arahantship in a nutshell. This has lead to problems. There are those who experiencing the more profound variety of these releases come to the conclusion they are Arahants. This leads to a second conclusion: that Arahants can fall back. This, according to Points of Controversy 2. Of Falling Away, (which I am not going to post here as it is a long argument concerning a special situation that is easily summarized as I am doing here) was a position taken at one point by the Sammitiyas, the Vajjiputtiyas, the Sabbatthivādans, and some of the Mahāsanghikas. The most likely explanation of the controversy is that there were, at the time, multiple definitions of the term Arahant. It was a term sometimes used as an honorific for ordinary persons of distinction. It was commonly used of any wandering ascetic. We see this here and there in the suttas in the terms used by outsiders. However in Gotama's system as defined in the Suttas the Arahant is an individual who has attained Nibbāna in this life in such a way as eliminates any possibility of sliding back. This term then is to be applied to and is a valuable instruction for those who have not yet attained Arahantship.
[AN 5.150] Occasional Release, the E.M. Hare translation.
Olds translation.
Five things which lead to losing release that is attained and five things that lead to preserving release that is attained.
A variation of the previous.
[AN 5.151] The Saddhamma Way (a), the E.M. Hare translation.
The High Measure of Madness Method (1), Olds translation,
The Buddha describes five factors which assure good results from hearing Dhamma.
[AN 5.152] The Saddhamma Way (b), the E.M. Hare translation.
The High Measure of Madness Method (2), Olds translation,
The Buddha describes five factors which assure good results from hearing Dhamma.
A variation on the previous sutta.
[AN 5.153] The Saddhamma Way (c), the E.M. Hare translation.
The High Measure of Madness Method (3), Olds translation,
The Buddha describes five factors which assure good results from hearing Dhamma.
A variation on the previous sutta.
These last three suttas strike me as being very unusual. The idea is simple enough and belongs to the Gotama of the rest of the suttas, but the vocabulary and syntax seem very different. The reader will note that there is considerable difference between my translation and that of Hare or Bhk. Bodhi. The key word to understand is 'Sammatta'. This is one of those words that I say comes down from the oldest forms of Pāḷi and is a manta, or magic charm. PED has it broken into two forms, one as saṁ + matta, meaning 'with madness' or intoxicated, delighted, etc., but also (unmentioned) 'with measure'; and the other as abstracted from sammā meaning 'correctness,' 'righteousness' (I say 'High' or 'Consummate') and then define that as the Magga. I suggest the meaning is derived from an earlier form incorporating all those meanings: extatic (ecstatic) intoxication: "A High Measure of Madness," "divine madness." The thing is that this word here stands alone and is otherwise undefined in the suttas and the method I have found to be most productive of insight when trying to understand suttas is to take them at face value. To insert, without justification the idea that this word means (rather than is something that results from) the Eightfold Path, seems to me to be going too far. We have too many suttas {e.g. SN 5.46.52) which teach methods for attaining arahantship which do not rely on the formal Eightfold Path. I see no problem with the idea that what is being spoken of is religious extasy (ecstasy) or, if you would prefer a measured enthusiasm.
[AN 5.154] The Confounding of Saddhamma (a), the E.M. Hare translation.
Five things relating to the bhikkhus that contribute to the decline and disappearance of True Dhamma, and five things that lead to its preservation.
[AN 5.155] The Confounding of Saddhamma (b), the E.M. Hare translation.
Five things relating to the bhikkhus that contribute to the decline and disappearance of True Dhamma, and five things that lead to its preservation.
A variation on the previous sutta.
[AN 5.156] The Confounding of Saddhamma (c), the E.M. Hare translation.
Five things relating to the bhikkhus that contribute to the decline and disappearance of True Dhamma, and five things that lead to its preservation.
A variation on the previous sutta.
See also the discussion Sasana.
[AN 5.157] Ill Talk, the E.M. Hare translation.
The Buddha explains why in five cases certain types of discussions are inappropriate and produce only anger, and why in five other cases the same discussions are appropriate and produce good will.
Really good information which should be taken as advice concerning understanding one's audience and tailoring one's discussion to fit.
[AN 5.158] The Fearful Heart, the E.M. Hare translation.
Five conditions giving rise to fear and five giving rise to confidence.
[AN 5.159] The Venerable Udāyin, the E.M. Hare translation.
Five things to be kept in mind by anyone who wishes to teach Dhamma.
Very difficult, but very rewarding, things to keep in mind when given an opportunity to teach.
[AN 5.160] Hard to Make a Push Against, the E.M. Hare translation.
Five tendencies which are difficult to overcome.
If you have tried to put this system into practice you will have had to have dealt with tendencies within you that you had no idea were so strong because normally you just yielded to them at their first appearance. This sutta will be some help in that the most fundamental of these tendencies are here identified and acknowledged to be big problems: you are not alone facing your weaknesses!
[AN 5.162] The Putting Away of Malice (b), the E.M. Hare translation.
Sariputta elaborates with similes the methods for ridding themselves of hate which should be used by persons of various degrees of freedom from bad behavior and attainment of liberation.
An extremely helpful sutta. The similes are invaluable. Sariputta shines here as a teacher.
In this sutta I put forward a suggested solution to the problem of suttas which begin 'Then ...' or 'There then ..." which is, simply enough, that these suttas should be considered continuations of the events of the previous sutta. A whole evening's discussions might, for example, consist of numerous 'suttas' which are presented to us in the collections as though they should be taken separately.
[AN 5.165] On Asking Questions, the E.M. Hare translation.
Sariputta describes the five basic mental states to be found in a person who is asking a question.
On the one hand his is valuable information to keep in mind when considering a reply to someone asking a question of one. On the other hand it is valuable to keep in mind when considering asking a question of someone.
[AN 5.166] Ending, the E.M. Hare translation.
The Buddha elicits the recitation of the five qualities that make a bhikkhu beloved amongst his fellow seekers.
Well this is the point of the sutta, but before it gets to this point there is a long very obscure story relating a debate between Sariputta and Udayin. For a discussion of the possible meaning of this debate see Dhammatalk Forum: Dhammatalk: AN 5.166.
[AN 5.167] Exhortation, the E.M. Hare translation.
and in conjunction with these:
[VP 5.09.05] Vinaya Texts, III: The Kullavagga, Ninth Khandhaka, Chapter 5 Sacred Books of the East, Rhys Davids, Oldenberg translation, and
Vinaya Texts, III: The Kullavagga, Ninth Khandhaka, Chapter 5, Horner translation.
Sariputta reviews factors that should be kept in mind by the bhikkhu who would correct another and by a bhikkhu that is corrected by another.
There is a wonderful conclusion to this sutta which is both humorous and instructive: a very long ... um ... description of those who would not understand this instruction, repeated by the Buddha. Along the lines of an old-time very-long-string-of-derogatory-comments curse. It also illustrates the conscious awareness on the part of these teachers of the need for constant repetition of important instructions.
[AN 5.168] Virtue, the E.M. Hare translation.
Sariputta outlines the progressive interdependence of ethical behavior, serenity, knowing and seeing, disenchantment and dispassion, and knowing and seeing freedom.
Identical to AN 5.24, but spoken by Sariputta.
[AN 5.170] Bhaddaji, the E.M. Hare translation.
Ānanda elevates Bhikkhu Bhaddaji's understanding of what constitutes the best of sights, sounds, joys, conscious states and lives.
[AN 5.171] Fearfulness, the E.M. Hare translation.
Five things which result in fearfulness for Buddhist lay followers and five things which result in a lay follower having confidence.
[AN 5.172] Confidence, the E.M. Hare translation.
Five things which result in living at home without confidence for Buddhist lay followers and five things which result in a lay follower living at home with confidence.
A variation on the previous.
[AN 5.173] Hell, the E.M. Hare translation.
Five things which result in a layman being thrown into hell and five things which result in a layman being thrown into heaven.
A variation on the previous.
[AN 5.174] Hatred, the E.M. Hare translation.
Five things which result in hatred here and hell hereafter and five things that free one from hatred here and hell hereafter.
This is an expansion on the previous. Elsewhere termed 'the five-fold guilty dread' [AN 10 92], 'the five-fold dread and hatred' [AN 9.27]. So far no one's translation makes good sense. The five actions are not the five guilty dreads, they are the sources of the guilty dreads. For the obvious case: The man who 'goes to another man's wife' is the source of the hatred directed at him by the husband, going to another man's wife is not itself hatred. ... though there will be those practitioners of modern psychology who will say that going to another man's wife is subconscious hatred of the other man. So who knows? Bhk. Bodhi translates: 'five perils and enmities' which comes closer. The idea is 'fearful hate-makers'.
Since the end of World War II, the whole world has more or less abandoned belief in Heaven and Hell and the importance of ethical behavior as the means whereby these states are arrived at. People profess, go through the motions, but their behavior reveals their real lack of belief. How could it be otherwise in the face of the atrocities on both sides of that war, reinforced by the atrocities of a dozen smaller wars thereafter. What Creator God could withstand the cross-questioning of a high-school sophomore on this issue? Who would follow the dictates of a God that would allow such things? The key piece of thinking missing has been the idea of kamma. Individual responsibility for one's own destiny. With individual responsibility we can understand that the perpetuation of atrocities is the fearful hate-making deed of those directly involved in the making of the atrocities and the suffering of the victims is a matter of the repercussion of their past deeds. What sort of deeds could millions of people have in common that would result in the carnage they experienced? Since the beginning of history, millions of people have entered armies with the intent to kill, have killed and maimed, and have encouraged hate and actively supported ideas and actions that resulted in depriving others of life. Those intentions and acts come home.
In the face of such things as the holocaust, the dropping of the atom bomb, the bombing of Dresden, putting responsibility and blame off onto a Creator God destroyed its own usefulness (the idea just breaks down under its obvious absurdity at such magnitude; such deeds require small, blind minds, not the omniscience of a God). But much of the world was left without an alternative. The result is certainly a world led by a nation bereft of ethical practices, whole-heartedly devoted to making a buck and indulgence in sense-gratification. God is dead, there is no heavenly retribution. Even the Golden Rule (which is a variation on the idea of kamma) no longer makes sense because it was presented not as a matter of the impersonal workings of nature, but as the rule used in the judgments of this no-longer-believed-in God. Justice now is not a matter of punishing criminals for their deeds but is a matter of inflicting punishment arbitrarily on the basis of cost-benefit analysis. The result of that is life deprived of meaning beyond stimulation of the senses in the immediate here and now. Without the idea of Judgment by God and without the idea of kamma there is no thinking in ethical terms. Life has become a mere matter of amoebic-like reaction to pleasurable and painful stimulus.
Somehow, my friends, you have got to wake yourselves up to this issue. The alternative, without even considering heaven and hell, is lack of awareness of this stiflingly narrow atomatonic drudgery we have here today and the blind following of blind leaders blindly following in their pursuit of votes polls telling them of the preferences of the blind as to the ways they wish to be lead into ever deeper degradation of life in the future.
You, who have a peripheral interest in Buddhism because it is the fad of the day need to overcome your resistance to understanding the fundamental importance of ethical behavior to access to the higher ideas found in this system. Buddhism here has hardly got into the practice of Loving Kindness. There is no practice of Loving Kindness where there is no understanding of ethical behavior. Without an understanding of ethical behavior Loving Kindness is the practice of Self-love. Whatever makes you feel good is 'loving kindness' and therefore 'right' and everything else is 'wrong'. That is the extent of your system of ethics and that is the limit of your ethical thinking. What is not seen is that this is the path of the psychopath where the most depraved behavior gives pleasure to the self and is, because of that, judged to be 'righteous'. Every experience of sense-pleasure deadens the ability to enjoy it at the same intensity in the future and that results in seeking ever more intense pleasures. The process inevitably leads to every sort of misbehavior and eventually to intentional cruelty. Is that the direction you really want to go?
What is stopping people from accepting kamma? Partly it is because a misunderstood idea of karma came along with the fruitless appearance of religious revival during the 60s. It was abandoned along with the spiritual revival when it became more interesting to make money, take advantage of the sexual revolution, and reach for power. What is needed for kamma to make sense is seeing the fact of rebirth and how rebirth is affected by kamma, or short of seeing, an intellectual consideration of the 'likelihood' or 'probability' of rebirth, and how, logically, it would be affected by kamma.
If you do not 'see' rebirth, and you wish to at least see the rationality of belief in rebirth, start by asking yourself if you really believe your life is going to end at the death of your body. If you are honest with yourself you will see that no matter how much you are told differently, you believe you will live forever.
Look at your behavior. It is slow to change, as though you had 'all the time in the world.' Take a look! You act as though you are going to live forever. There is hardly any effort there to make every minute count as would be the logical thing to do if there were only this one life.
But deeper than that, think about consciousness. The study of psychology has focused on the phenomena as a matter of its curious appearance in living beings. Consciousness as a physical phenomena is otherwise totally ignored by modern science. That is not the case with Buddhism. Consider that while you have been taught and can easily see that there are such things in the world, independent of yourself, that are 'solid', 'liquid', have heat and motion, there is also this thing there called 'consciousness.' In this system, that is an attribute of the world. Impersonal. External to the self. It attaches to or arises upon the conjunction of a will to live projected onto named forms.
You can test this. Sit still. In a short time you will decide to do something and get up and do it. What has happened? Will to be has attached itself to named forms and consciousness of named-forms has arisen.

Where will to be has attached itself to named forms and consciousness of named-forms has arisen, the results of previous deeds are given passageways to manifestation in that 'circumstance'. What is largely out of your control is the precise named forms that are the result of your intentional actions. That is the danger. Stuff coming back to you in ways you can't control. The only escape is to make sure nothing you intend to do is anything you would not like to experience, the burning off of old bad kamma by understanding, patient acceptance, and non-reaction to consequences out of your control, and the establishment by your intentions of such a mass of deeds done with good intentions that whatever bad thing may return is experienced as insignificant. What is required for that is thinking in ethical terms. What is required for that is a system of ethics based on kamma. That is what you get in this system.

— p.p.

Next ask yourself if, at the time of death, you will have had enough of 'doing'.

This is enough to say that there is a 'likelihood', 'probability', 'possibility' of rebirth.

That is enough to give you a basis for understanding that that rebirth will be in accordance with your intents.

That will be enough for you to have concern about those intents.

That is the concern with ethical conduct as a matter of kamma.

That is the point of the Dhamma: To educate you, to clarify your thinking concerning your intents as they relate to ethical behavior and kamma.

The resistance to these ideas is coming from a resistance to the idea of morality as being imposed on one from the outside. It has been seen that morality has been imposed on the people by those in power for the personal benefit of those in power. The danger is that in giving up ethical behavior for the sake of self-indulgence one becomes addicted to self-indulgence and ethical behavior then appears to be in conflict with one's own interests. This must be overcome through clearly perceiving the danger and taking deliberate action.

Here you will find the tools you need to help you do that.

Here you find the idea of kamma and ethical conduct in its pure state, a matter of personal welfare having nothing to do with anyone but yourself. Deliberately adopting ethical behavior as described here as a matter of trial and error will in a very short time break the hold of self-indulgence and allow real vision of the freedom from the dangers of fearful hate-making.
[AN 5.175] The Outcast, the E.M. Hare translation.
Five things which result in a lay follower to be despised by other lay followers, and five things which result in his being cherished by other lay followers.
It should be noted that this sutta is directed to lay followers, not, as Hare, to laymen in general. Without keeping that in mind the last item, which deals with whether or not a person seeks 'outside' for recipients of gifts is unclear. Then, making it clear with '(the Order)' bracketed to indicate 'implied', the statement, as applied to any layman, becomes untrue.
[AN 5.176] Zest, the E.M. Hare translation.
The Buddha and Sariputta team up to teach Anāthapiṇḍika and his retinue of 500 lay disciples the advantages of seclusion.
This sutta is interesting in that it points to the key factor that identifies the first jhāna: the appreciation (pīti) or enjoyment or zest for solitude. Bhikkhu Thanissaro has translated (pīti) as 'rapture'. This is not technically an incorrect translation in that the term covers a spectrum of meanings from 'mild interest' through 'excitement, enthusiasm, zest, love, passionate interest and 'rapture.' However as this is an instruction being given to laymen, and apparently being given to them for the first time, to suggest that such should 'from time to time' just, snap-fingers, enter rapture over being in solitude is not realistic and is unlikely to have been the intent. The practice of this system is going to be the most difficult thing anyone has ever attempted, there is no good served by making it appear more difficult than it is.
[AN 5.178] Rajahs, the E.M. Hare translation.
The Buddha teaches the value of ethical conduct by asking the bhikkhus if they had ever heard of or seen the punishment of persons who had given up unethical conduct being punished because of their having given up unethical conduct. Then he asks if they had ever heard of or seen the punishment of persons who had engaged in unethical conduct being punished because of their having engaged in unethical conduct.
This sutta is valuable because it throws some light on what is meant by the five basic rules of ethical conduct. For example, the harm of lying is shown to be a matter of the lie having caused material damage. There is considerable controversy concerning the meaning of the prohibition of 'drinks fermented and distilled'. This is clearly alcohols, but others today, concerned with 'the drug problem' argue that the drug which they are particularly against should be included. Here we see that the important factor to consider is not the substance but the behavior of one using the substance. If, under the influence of such and such a thing, one kills, steals, lies, or engages in misconduct in the pursuit of pleasure, then that thing should be given up. Probably we should include 'in the pursuit of obtaining, where it is illegal' — for some drugs, like heroin, inspire such fear of withdrawal that where the drug is not freely available the addict will engage in unethical behavior that is not evident when the drug is easily available — witness the 6% of Medical Doctors addicted to morphine whose behavior, because their drug of choice is easily available to them, is exemplary. From the Buddhist perspective this choice of behaviors, these 'rules' are a personal matter, 'good advice', not a matter of judging others or making laws.
Note that this advice is being directed to laymen. It is here a matter of living while evading the gross danger of worldly punishment. It does not yet reach up to the advantages of ethical conduct in avoiding rebirth in disagreeable states, avoiding unpleasant company, securing solitude, entering the jhānas, or attaining liberation. Anyone, whatever their beliefs, ought to be able to see the sense of these rules.
[AN 5.179] The Home-Man, the E.M. Hare translation.
The Buddha describes the qualifications which if found in one by one's self, one, one's self may say of one's self that one has attained Streamwinning, is no longer subject to birth in any sub-human state and is destined to attain Nibbāna.
[AN 5.180] Gavesin, the Seeker, the E.M. Hare translation.
The Buddha tells a tail of the old times of Gavisen, the lay disciple of Kassapa Buddha whose constant struggle to surpass his 500 followers and their constant struggle to keep even with him lead to their all becoming Arahants.
[AN 5.181] Forest-Gone, the E.M. Hare translation.
The Buddha enumerates five motives people have for living the forest life.
[AN 5.182] Rag-Clad, the E.M. Hare translation.
The Buddha enumerates five motives people have for wearing dust-pile rags.
That is, robes made of rags found in dumps and charnel grounds and cleaned, dyed and stitched together. See: Make a Rag-robe.
[AN 5.183a] Alms-Round Only Men, in the manner of the E.M. Hare translations of the first sutta in this Chapter.
This sutta is included only in the BJT Pāḷi. To retain the PTS numbering of the Pāḷi this is given the number '183a.'
The Buddha enumerates five motives people have for practicing the begging-round only practice.
That is not accepting food from a community kitchen, gathered for a group meal, accepting invitations, and so forth.
[AN 5.183] Tree-Root Sitters, the E.M. Hare translation.
The Buddha enumerates five motives people have for taking up the practice of making their dwelling at the foot of a tree.
They dwell in-doors during the three months of the rainy season.
[AN 5.184] Graveyard Haunters, the E.M. Hare translation.
The Buddha enumerates five motives people have for taking up the practice of living in a charnel ground.
[AN 5.185] Open-Air Lodgers, the E.M. Hare translation.
The Buddha enumerates five motives people have for taking up the practice of living under the open sky.
[AN 5.186] One-Place Sitters, the E.M. Hare translation.
The Buddha enumerates five motives people have for taking up the practice of sleeping in the sitting posture.
Hare has mistranslated this. It is not that this person only sits in one place, but that he only sleeps in the sitting posture. Since he has abridged the entire sutta down to his title, I have unabridged it using 'sitting man' for what would have been his 'one-place sitting man'.
[AN 5.187] Any-Bed Men, the E.M. Hare translation.
The Buddha enumerates five motives people have for taking up the practice of sleeping on whatever surface comes to hand.
[AN 5.188] Lone Sitters, the E.M. Hare translation.
The Buddha enumerates five motives people have for taking up the practice of one-sitting men, or lone-sitting men.
Hare has 'lone sitter'; Bhk. Bodhi has 'one-session-practice' and defines it as being one who eats his food in one sitting, when he gets up the meal is finished; P.E.D. has 'one who keeps to himself'. The Pe Maung Tin translation of the Visuddhimagga would favor Bhk. Bodhi's understanding. Both of these are recommended practices that are the hallmarks of extra effort.
[AN 5.189] Never-After-Time-Eaters, the E.M. Hare translation.
The Buddha enumerates five motives people have for taking up the practice of refusing food after one serving.
Bhk. Bodhi has 'later-food-refuser's practice' and defines it as being one who refuses any food that may be offered and made available after one has started one's meal. The Pe Maung Tin translation of the Visuddhimagga has this as the 'after-food refuser' and defines that as one who refuses any food after his first meal which leaves open the possibility of additional food being placed in the bowl during that first meal.
[AN 5.190] From-One-Bowl-Eaters, the E.M. Hare translation.
The Buddha enumerates five motives people have for taking up the practice of eating only from the begging bowl.
This is as opposed to the practice at some tables of communal dishes, extra dishes for liquids, etc.
The thing to be kept in mind about all these practices is that the practice itself does nothing. They can, as these suttas illustrate, lead in precisely the wrong direction. The idea is that by the adoption of these practices as training tools one accustoms one's self to wanting little and one has the opportunity to experience the value of that. Upon experiencing that value the habit will thereafter be retained just simply because of that value.
[AN 5.191] The Dog Simile, the E.M. Hare translation.
The Buddha describes five noble behaviors that in the old days characterized both Brahmans and dogs but at a later time were to be found only in dogs.
Besides being a forceful way to encourage Brahmans to reform their behavior, this sutta teaches one aspect of the art of 'seeing' and is also an example of what it means to be mindful of the appearance and disappearance of things.
[AN 5.192] Brāhman Doṇa, the E.M. Hare translation.
Brahman Dona comes to Gotama intending to criticize him for not rising up for Brahmins and is given an education as to various sorts of Brahmins.
In various places in the Suttas, Brahmins approach Gotama telling him that they have heard that he does not rise up for elder Brahmins. They, being old Brahmins, see that he does not rise up for them, criticize him for his lack of courtesy and are usually given a lecture on what constitutes an 'elder' or the person who should be shown such veneration. That is, their criticism is answered directly. Here Dona, who is apparently not an old Brahman, but simply Brahmin born and educated, observes that Gotama does not rise up for him and concludes that what he has heard is correct and launches into his criticism. But here Gotama's response is very subtle. He speaks to Dona of the doctrines laid out by Dona's own authorities concerning what constitutes Brahmin worthy of veneration. Dona recognizes that he does not fit the description of the worthy sorts of Brahmins and he is so impressed with Gotama's subtlety and knowledge that he is converted. Another wonderful example of Gotama's skill as a teacher.
A very interesting fact revealed in this sutta is that the seer's of old mentioned by Gotama were apparently fully cognizant of all four jhānas in precisely the terms found in the suttas. There is also found in this sutta two statements which will strike the modern reader as belief in superstition: The statement that having intercourse with a pregnant woman will 'foul' the child; and having intercourse with a woman giving suck will in some way mess up the milk. In order to cut off the knee-jerk reaction likely on the part of some: read carefully: these statements are not of Gotama's beliefs, but of the seer's of old and the Brahmins of Gotama's time. On the other hand this would be no easy thing to prove one way or the other, and the fact these beliefs are now held to be false seems to me to be just as doubtful a position as to hold that they are true. Of course the one view serves those greatly attached to indulging in sense-pleasures and the other serves to help control that appetite, but I suppose that had nothing to do with the change in point of view.
[AN 5.193] Brāhman Sangārava, the E.M. Hare translation.
Brahman Sangarava asks Gotama why it is that sometimes suttas are easily recollected and sometimes not. The Buddha explains that when the mind is clouded over with lust, anger, sloth, fear and doubt, things cannot easily be remembered, but when the mind is clear of lust, anger, sloth, fear and doubt things are easily remembered.
An important sutta because it gives similes for the Nivaranas (the diversions, hindrances) which should clear up any doubts as to their translations. There is also there a footnote which gives the methods for overcoming the diversions per the commentary.
[AN 5.194] Brāhman Kāraṇapālin, the E.M. Hare translation.
Brahman Pingiyanin praises Gotama in such glowing terms that he converts Brahman Karanapalin.
The value to us of this sutta is that it eloquently illustrates what it means to recognize what is well said when one hears it.
[AN 5.195] Brāhman Piṅgiyānin, the E.M. Hare translation.
Brahman Pingiyanin sings the praises of Gotama in verses upon seeing how he outshone the brilliance of an array of Licchavis dressed in all their finery.
Identical with AN 5.143 but with a different introductory story.
[AN 5.196] Dreams, the E.M. Hare translation.
Before his awakening, Gotama has five dreams revealing the future: that he would become the Awakened One, that he would see and know and establish the Eight-Dimensional High Way, that he would bring many lay persons to refuge in the Dhamma, that he will bring people of all colors and status from the four corners of the world to complete awakening, and that he would receive the essentials without attachment.
[AN 5.197] The Rains, the E.M. Hare translation.
Five reasons for draught not seen with the eye.
Hare has translated 'cakkhu,' the eye, here as 'seers' and has by that completely reversed the meaning of this sutta for surely it is by being a 'seer' that Gotama has seen what he is revealing in this sutta. This is another sutta with ideas similar to those found in AN 4.70 which will be dismissed without thought by most people. First, examining what is said in the sutta closely one can see that the first three explanations are now found in our science as unusual solar activity, the jet-stream, and water-spouts. The ideas that the rain-cloud gods being lazy and that men not following Dhamma are also reasons for drought are more difficult to explain, but I suggest that the prudent course is to allow for the possibility that there are things in this world that are beyond the knowledge of modern science. Somehow during the period of great re-thinking that was going on around 1600-1800 everything that came even close to the idea of superstition, with the exception of what was found in the Bible, was dismissed outright, with scorn and prejudice such that even venturing to suggest that there were things in this world which did not yield to 'scientific method' was a career-ender ... sometimes at the stake with a fire burning under one's feet, or on the rack with a kindly gentleman, with only the salvation of one's soul in mind, urging one to come to reason. The whole world is energy and all energy is inter-connected. That a deviation in the behavior of one sort of energy, say, human behavior/consciousness, would have an effect on other sorts of energy seems to be entirely within the realm of possibility to my eye. For those unable to accept even these arguments and the suggested possibilities, and yet who do not dismiss the Buddha entirely, the suggestion is, in stead of outright rejecting this sutta, simply put it to one side as a matter of personal doubt. At a later time you may come to a reconsideration.
[AN 5.198] The Word, the E.M. Hare translation;
Olds translation.
Five things that characterize what is well said.
This is so important in recognizing true Dhamma from false, distinguishing a speaker who understands what he is saying from one who does not understand, and in dealing intelligently with people during an ordinary conversation. Our biases tend to override our ears. Life is much more interesting and informative when we are able to listen and recognize what is well said as well said and what is not well said as not well said.
This is the thing: Both the con man and the false prophet and the one who speaks truth say the same things. The con-man and the false prophet say the same things as the one who speaks truth because they recognize that those things exert a very powerful influence over the listener. It is because the con man or false prophet says the same things that the man who speaks the truth says, but says them to a person who is not able to distinguish what is well said from what is not, that the con man profits, that the false prophet cons a following and leads them to their doom. To automatically dismiss something which one has heard a million con men say, just because the words are the same (Trust me! This is for your own good!), is to guarantee that you will miss the time when it is said by the one who speaks the truth. Keeping in mind the five things said in this sutta about what is well said you will be easily able to distinguish between the true and false even when both consist of the same words. Listening with this sort of understanding is the way to allow in new knowledge and the only way we can think that our responses might also be well said.
We fortunately have multiple translations of this short sutta: a good one to compare translation with translation and with the Pāḷi. Five words to understand. Not too much.
[AN 5.199] The Family, the E.M. Hare translation.
The Buddha informs the bhikkhus about five ways in which when virtuous bhikkhus visit householders those householders have an opportunity to make great good kamma.
A good sutta for householders to listen to as well.
[AN 5.200] The Escape, the E.M. Hare translation.
The Buddha teaches a method for escape from a heart of lust, anger, cruelty, and obsession with shape and individuality.
This is a sutta that deals with a method we come across here and there but not very often: the idea of escaping one set of ideas by intentionally focusing on another set. Bhk Thanissaro has done a translation which is more readable than Hare's but which does not forcefully make the point that it is switching from one set of ideas to another set of ideas that is the way to 'set right' the heart. Bhk. Bodhi has also missed this point apparently misunderstanding the Commentary. One departs thoughts of lust by placing the mind on thoughts of giving up. It is not that one has thoughts of lust that do not satisfy and one has thoughts of giving up that do satisfy and when his mind departs from lust it is freed; it is noticing that when one has thoughts of lust they do not satisfy and when one has thoughts of giving up they satisfy and when thoughts of lust arise one escapes them by departing from the thoughts of lust by focusing on the thoughts of giving up.
[AN 5.202] On Hearing Dhamma, the E.M. Hare translation.
Five advantages from hearing Dhamma.
[AN 5.203] The Thoroughbred, the E.M. Hare translation.
Five characteristics that make a horse worthy of a king that are the same characteristics that make a bhikkhu worthy of offerings.
[AN 5.204] The Powers, the E.M. Hare translation.
Lists the five Powers, (balani).
Similar to AN 5.1, except there they are called 'learner's powers'.
[AN 5.207] Gruel, the E.M. Hare translation.
Five advantages of rice porridge (gruel).
What is this doing here? This is a system which teaches the best of every aspect of living. Remember the first lesson in life is understanding 'ahara' food, including solid food. Understanding food is one of the paths to liberation. Contentment with little could in the Buddha's time, come down to being happy just to receive a little rice gruel in the bowl. Being able to live happily on a bowl of porridge could save your life during hard times.
[AN 5.208] The Tooth-Stick, the E.M. Hare translation.
Olds translation.
Vinaya Pitaka, Culla-Vagga 5.31: the Rhys Davids, Oldenberg translation; and
VP.CV. 5.31: The Horner translation.
Five advantages from using a tooth stick.
This subject came up concerning bad breath among the bhikkhus. Rhys Davids picks a nit, but an interesting one noting that this should not be translated 'toothbrush' and explaining the use of the tooth stick. I wonder how healthy the toothbrush really is. It sits around damp and even if it is carefully cleaned itself after brushing it still tends to retain food particles. And then there is the question of wear and tear on the teeth from daily brushings for decade upon decade.
[AN 5.210] The Forgetful in Mindfulness, the E.M. Hare translation.
Olds translation.
The disadvantages of going to sleep forgetful of mindfulness versus the advantages of going to sleep with mindfulness well set up.
Don Juan deals with sleep and dreaming from within, making the effort of his practice becoming conscious from within the dream; the Buddhist practice is to bring sleep down to the absolute minimum and to completely ignore dreaming with the result that waking life assumes at will the plasticity of dreams and in sleep one remains fully conscious. In the middle is the exercise of command over the sleeping mind through pre-sleep programming. "Let me retain full consciousness while sleeping and dreaming." "Let there be no erotic content, anxiety-provoking content, or evil thoughts in my dreams." "Let me waken at the first appearance of erotic content ... ." etc.
[AN 5.211] Abuse, the E.M. Hare translation.
Five bad outcomes to be expected from abusing those who have undertaken the holy life.
This is directed at bhikkhus. It definitely not a good thing for anyone to abuse the bhikkhus, but it is particularly dangerous for bhikkhus to do so because they are held to a higher standard.
[AN 5.212] Strife, the E.M. Hare translation.
Five outcomes to be expected for a bhikkhu who causes strife within the Saṅgha.
[AN 5.213] Morals, the E.M. Hare translation.
Five disadvantages of unethical conduct and five advantages of ethical conduct.
[AN 5.214] A Man Full of Talk, the E.M. Hare translation.
Five disadvantages of a big talker, five advantages of being a man of few words.
[AN 5.215] Impatience a, the E.M. Hare translation.
Five disadvantages of being impatient, five advantages of being patient.
[AN 5.216] Impatience b, the E.M. Hare translation.
Five disadvantages of being impatient, five advantages of being patient.
A variation of the previous.
[AN 5.218] The Troubled Mind (b), the E.M. Hare translation.
Five disadvantages of the troubled mind; five advantages of the untroubled mind.
It's like a crying baby, you do not first ask what the reasons are that it is crying, you first do what will calm it down, then you pretty much know what is the reason for its crying and can take action. First still, calm, tranquillize the heart creating impassivity, that will clear the view and you will know what is needed to be done.
[AN 5.219] Fire, the E.M. Hare translation.
Five disadvantages of the campfire.
Hare translates tiracchāna-kathā as 'tales of animals are told', but this is usually translated 'animal talk' meaning talk about just about anything other than Dhamma:
Talk of kings and ministers of state,
robbers and thieves,
the horrors of war and battle;
talk of food, drink, clothes, beds, garlands and perfumes;
talk of cities, towns, villages,
relationships, men and women,
heroes and villains;
gossip at the corner,
over the back fence,
or at the well
talk of those alive or of those who are departed;
talk comparing differences between this and that;
speculative talk about creation,
existence or non-existence.
[AN 5.221] Wandering Afield (a), the E.M. Hare translation.
Five disadvantages from lengthy random meanderings, five advantages from purposeful travel.
[AN 5.222] Wandering Afield (b), the E.M. Hare translation.
Five disadvantages from lengthy random meanderings, five advantages from purposeful travel.
A variation on the previous.
[AN 5.223] Staying Too Long (a), the E.M. Hare translation.
The problems associated with living in the same place for a long time versus the advantages of spending equal amounts of time in various places.
Really good advice if you have any ambition to achieve non-returning or arahantship.
[AN 5.224] Staying Too Long (b), the E.M. Hare translation.
The problems associated with living in the same place for a long time versus the advantages of spending equal amounts of time in various places.
A variation of the previous but aimed primarily at the specific problems of the bhikkhu.
[AN 5.225] The Visitor of Families (a), the E.M. Hare translation.
Five disadvantages for a bhikkhu that visits with families.
Hare has rendered his translation understanding that the bhikkhu is offending the family by various things; Bhk. Bodhi seems to have the more reasonable translation indicating that these are offences against the rules for bhikkhus.
The offense of teaching Dhamma to women in more than five or six 'vācāhi' [voicings] is interesting. First of all, Bhk. Bodhi translates 'vācāhi' as sentences whereas Hare has 'words'. Elsewhere I recall this being translated 'verses'. Neither translator explains or cites the Vinaya. The idea is, I believe, found in the phenomena we can observe at talks where the enrapturing power of eloquent speech acts as an aphrodisiac with certain women and where, consequently, the bhikkhu without great self-control might find himself in danger, or, as Hare might understand it, greatly upset a husband or father. The Buddha himself was exempt from the rule and the bhikkhus regularly taught the bhikkhunis, so perhaps this rule applies only to bhikkhus speaking to lay women. I wonder how this rule applies today when a bhikkhu speaks to a group that may include persons of both sexes.
[AN 5.226] The Visitor of Families (b), the E.M. Hare translation.
Five disadvantages for a bhikkhu that visits with families.
A variation of the previous.
[AN 5.227] The Visitor of Families (b), the E.M. Hare translation.
Five worries stemming from wealth and five things that make for gladness stemming from wealth.
Another one for the wealth-management anthology.
[AN 5.228] The Meal, the E.M. Hare translation.
The advantages of serving the main meal before the noon hour has passed versus the disadvantages of serving it at a later time.
U-s-sūra-bhatte. After the sun is fully risen, that is, noon to one o'clock. No food after the time when the shadow cast by an upright stick in India is two-finger-widths past where it makes no shadow (noon). In the U.S. that is called 'The Noon Hour' or 'Lunch Time.' At one time here, when farming still dominated the culture, it was the main meal of the day and was called 'dinner'. The evening meal was called 'supper' and usually consisted of soup and bread or perhaps some cold meat or cheese and the rule for good health was 'breakfast like a king, dine like a farmer, sup like a pauper'. In my grandmother's day and in the first part of my mother's day (@1850 - 1940), in the U.S. in the upper classes or in those who imitated the English upper classes with adaptation for the working husband, the first meal was often very heavy, with porridge with butter and milk and sugar, bacon and eggs and chops and toast, and coffee; there was Elevenzes, a tea-break at 11:00 with cheese, small sandwiches, pastries and tea; Lunch which was soup and a sandwich and fruit; Afternoon tea at 4:00PM, tea and crackers and cheese; and Dinner, a heavy meal of one or several courses of meat, potatoes, deserts, cheese, fruit, wines or beer, coffee and cigars; a cup of chocolate before bedtime; and a 'Midnight Snack' munching on whatever looked good in the 'ice-box' ... and wonder at indigestion, constipation, nightmares and bed-wetting not to mention the health problems resulting from obesity. Celebratory feasts (Thanksgiving, Christmas) were usually multi-course affairs held around 3:00 in the afternoon and were called 'Dinner'. Today [Friday, September 12, 2014 12:23 PM] breakfast, except on weekends, is a bagel or pastry and coffee, lunch and dinner are sometimes light and sometimes heavy.
[AN 5.229-230] The Snake (a) and (b), the E.M. Hare translation.
Olds translation.
Two suttas in which the Buddha likens the evil qualities of the black snake to the evil qualities of women.
Seems like a fair comparison to me.
[AN 5.231] In Residence, the E.M. Hare translation.
Five things which are not ways a bhikkhu in residence should live, and five ways in which he should live.
Hare translates 'a-bhāvanīyo hoti' as 'what he ought to become' leading to the construction: 'By following x he becomes what he ought not to become. What X? He becomes accomplished in neither this nor that.' What did he follow? One knows what it means but it is very awkwardly translated.
Bhk. Bodhi makes more sense with 'possessing x he is not to be esteemed' which makes very free with the Pāḷi but which we might justify understanding it to mean 'possessing this X he ought not to be considered becoming'. We really need to dip into slang: 'He be not 'oughta-become-a' or 'ish'.
[AN 5.232] The Pious, the E.M. Hare translation.
Five things which a bhikkhu in residence should cultivate to be pleasing and gain respect and the reputation of being pious.
[AN 5.233] Grace, the E.M. Hare translation.
Five things possessed of which a bhikkhu graces his residence.
[AN 5.234] Of Great Service, the E.M. Hare translation.
Five things a bhikkhu should do if he wishes to be known as of great service to his residence.
[AN 5.235] Taking Pity, the E.M. Hare translation.
Five things a bhikkhu does that reflect his kindly feelings towards householders.
[AN 5.236] The Reward of Dispraise, the E.M. Hare translation.
Following five things the bhikkhu is cast into Hell; following the five opposite things he is cast into Heaven.
[AN 5.237] Stinginess (a), the E.M. Hare translation.
Following five things the bhikkhu is cast into Hell; following the five opposite things he is cast into Heaven.
A variation of the previous.
[AN 5.238] Stinginess (b), the E.M. Hare translation.
Following five things the bhikkhu is cast into Hell; following the five opposite things he is cast into Heaven.
A variation of the previous.
[AN 5.239] Stinginess (c), the E.M. Hare translation.
Following five things the bhikkhu is cast into Hell; following the five opposite things he is cast into Heaven.
A variation of the previous.
[AN 5.240] Stinginess (d), the E.M. Hare translation.
Following five things the bhikkhu is cast into Hell; following the five opposite things he is cast into Heaven.
A variation of the previous.
[AN 5.242] One Who Has Walked in Evil (deed), the E.M. Hare translation.
Five disadvantages to be looked for by one who has carried on badly in body; five advantages to be looked for by one who has carried on well in body.
[AN 5.243] One Who Has Walked in Evil (word), the E.M. Hare translation.
Five disadvantages to be looked for by one who has carried on badly in speech; five advantages to be looked for by one who has carried on well in speech.
[AN 5.244] One Who Has Walked in Evil (thought), the E.M. Hare translation.
Five disadvantages to be looked for by one who has carried on badly in mind; five advantages to be looked for by one who has carried on well in mind.
[AN 5.245] One Who Has Walked in Evil (2), the E.M. Hare translation.
Five disadvantages to be looked for by one who has carried on badly; five advantages to be looked for by one who has carried on well.
A variation on AN 5.241.
[AN 5.246] One Who Has Walked in Evil (deed), the E.M. Hare translation.
Five disadvantages to be looked for by one who has carried on badly in body; five advantages to be looked for by one who has carried on well in body.
A variation on AN 5.242.
[AN 5.247] One Who Has Walked in Evil (word), the E.M. Hare translation.
Five disadvantages to be looked for by one who has carried on badly in speech; five advantages to be looked for by one who has carried on well in speech.
A variation on AN 5.243.
[AN 5.248] One Who Has Walked in Evil (thought), the E.M. Hare translation.
Five disadvantages to be looked for by one who has carried on badly in mind; five advantages to be looked for by one who has carried on well in mind.
A variation on AN 5.244.
[AN 5.249] The Cemetery, the E.M. Hare translation.
The Buddha compares the filth, stench, fearfulness, haunted and sorrow-making aspects of the cemetery to qualities found in a person of evil ways of body, speech and mind.
[AN 5.250] Devotion to One Person, the E.M. Hare translation.
The disadvantages of placing one's faith in an individual.
[AN 5.251] Acceptance, the E.M. Hare translation.
The Buddha describes the situation where full acceptance should be granted whether or not the bhikkhu has undergone a period of training.
This tells us much about the state of the several persons accepted into the order directly from the state of being a layman or of being a wanderer, or of one belonging to another sect.
[AN 5.252] Protection, the E.M. Hare translation.
The Buddha describes the qualifications that should be found in one who assigns apprentices.
Hare's 'Protection' is Nissaya. Bhk. Bodhi translates 'dependence' and defines: A procedure prescribed in the Vinaya by which a junior bhikkhu apprentices himself to a qualified senior bhikkhu, normally his preceptor or teacher.
[AN 5.253] Service, the E.M. Hare translation.
The Buddha describes the qualifications that should be possessed by a bhikkhu who may have a novice attendant.
[AN 5.254] Stinginess, the E.M. Hare translation.
The Buddha enumerates five forms of miserliness.
[AN 5.255] The Godly Life, the E.M. Hare translation.
The Buddha enumerates five forms of miserliness which must be given up to live the holy life.
[AN 5.256] Musing (first), the E.M. Hare translation.
The Buddha enumerates five forms of miserliness which must be given up to enter the first jhāna.
[AN 5.257] Musing (second), the E.M. Hare translation.
The Buddha enumerates five forms of miserliness which must be given up to enter the second jhāna.
[AN 5.258] Musing (third), the E.M. Hare translation.
The Buddha enumerates five forms of miserliness which must be given up to enter the third jhāna.
[AN 5.259] Musing (fourth), the E.M. Hare translation.
The Buddha enumerates five forms of miserliness which must be given up to enter the fourth jhāna.
[AN 5.260] Untitled (Streamwinning), the E.M. Hare translation.
Stinginess 7 The Bhikkhu Thanissaro translation.
The Bhikkhu Thanissaro translation and the Pāḷi of this and the next three suttas were previously abridged and included as part of the preceding sutta.
The Buddha enumerates five forms of miserliness which must be given up to realize the fruit of Streamwinning.
[AN 5.261] Untitled (Once-returning), the E.M. Hare translation.
Stinginess 8 The Bhikkhu Thanissaro translation.
The Buddha enumerates five forms of miserliness which must be given up to realize the fruit of Once-returning.
[AN 5.262] Untitled (Non-returning), the E.M. Hare translation.
Stinginess 9 The Bhikkhu Thanissaro translation.
The Buddha enumerates five forms of miserliness which must be given up to realize the fruit of Non-returning.
[AN 5.263] Untitled (Arahantship), the E.M. Hare translation.
Stinginess 10 The Bhikkhu Thanissaro translation.
The Buddha enumerates five forms of miserliness which must be given up to realize the fruit of Arahantship.
[AN 5.264-271]
[§ 264] Another on Musing (first), the E.M. Hare translation.
[§ 265] Another on Musing (second), the E.M. Hare translation.
[§ 266] Another on Musing (third), the E.M. Hare translation.
[§ 267] Another on Musing (fourth), the E.M. Hare translation.
[§ 268] Another Untitled (The Fruit of Streamwinning), the E.M. Hare translation.
[§ 269] Another Untitled (The Fruit of Once-returning), the E.M. Hare translation.
[§ 270] Another Untitled (The Fruit of Non-returning), the E.M. Hare translation.
[§ 271] Another Untitled (Arahantship), the E.M. Hare translation.
All in one file. These are identical with the previous eight with one change. Except for one other change. Who see it?
All the suttas from § 254 to § 271 should be read in one sitting, or first, § 254, then § 255, then § 256, then § 257-263, then §§ 264-271. We're getting towards the end of the Fives here and they want to build you up to handling one of those monster wheel suttas at the end.
The BJT pali has these arranged such that the suttas on the jhānas are followed by the 'another's on the jhānas and the suttas on the paths are followed by the 'another's on the paths, and it ends the Upasampada-Vagga here. I have followed the PTS arrangement which is also followed by Bhk. Bodhi. Bhk. Bodhi's version calls what follows to the end of the Fives "Discourses Extra to the Chapter, and divides the materials into three 'Repetition Series''; the PTS just continues as if all the remaining suttas belonged to the Upasampada-Vagga. I have inserted the headings used by Bhk. Bodhi into Hare's translation but include the remaining suttas in the Upasampada-Vagga.
[AN 5.272-277]
[§ 272] The Food-Steward (1), the E.M. Hare translation.
[§ 273] The Food-Steward (2), the E.M. Hare translation.
[§ 274] The Food-Steward (3), the E.M. Hare translation.
[§ 275] The Food-Steward (4), the E.M. Hare translation.
[§ 276] The Food-Steward (5), the E.M. Hare translation.
All in one file. Five things which characterize a bad food steward and five things which characterize a good food steward.
Hare has misnumbered this section. There is no #277. I have retained the numbering to eliminate possible confusion with references. Bhk. Bodhi has this whole section as one sutta, #272 which is probably the way it was originally intended. The Sutta numbering from here will not agree with the Wisdom Publications edition to the end of the Fives. Consult the Index to determine corresponding suttas.
[AN 5.278-282]
[§ 278] He Who Allots Quarters (1), the E.M. Hare translation.
[§ 279] He Who Allots Quarters (2), the E.M. Hare translation.
[§ 280] He Who Allots Quarters (3), the E.M. Hare translation.
[§ 281] He Who Allots Quarters (4), the E.M. Hare translation.
[§ 282] He Who Allots Quarters (5), the E.M. Hare translation.
All in one file. Five things which characterize an incompetent alloter of quarters and five things which characterize a competent alloter of quarters.
[AN 5.283-287]
[§ 283] He Who Receives Quarters (1), the E.M. Hare translation.
[§ 284] He Who Receives Quarters (2), the E.M. Hare translation.
[§ 285] He Who Receives Quarters (3), the E.M. Hare translation.
[§ 286] He Who Receives Quarters (4), the E.M. Hare translation.
[§ 287] He Who Receives Quarters (5), the E.M. Hare translation.
All in one file. The PTS Pāḷi omits this group, but Hare has included it in his translation. It is included in the Bhk. Bodhi translation and in the Pāḷi he uses.
Five things which characterize an incompetent receiver of quarters and five things which characterize a competent receiver of quarters.
Bhk. Bodhi and apparently also Bhk. Thanissaro question the meaning of this group as compared to the previous. Hare has no explanation for his translation which does not make sense unless he was thinking of lodgings as being received from the lay community ... so and so many bhikkhus may reside in the kiln-shed of the layman so-and-so.
[AN 5.288-292]
[§ 288] The Store-keeper (1), the E.M. Hare translation.
[§ 289] The Store-keeper (2), the E.M. Hare translation.
[§ 290] The Store-keeper (3), the E.M. Hare translation.
[§ 291] The Store-keeper (4), the E.M. Hare translation.
[§ 292] The Store-keeper (5), the E.M. Hare translation.
All in one file. Five things which characterize an incompetent stores-keeper and five things which characterize a competent stores-keeper.
[AN 5.293-297]
[§ 293] The Robes-receiver (1), the E.M. Hare translation.
[§ 294] The Robes-receiver (2), the E.M. Hare translation.
[§ 295] The Robes-receiver (3), the E.M. Hare translation.
[§ 296] The Robes-receiver (4), the E.M. Hare translation.
[§ 297] The Robes-receiver (5), the E.M. Hare translation.
All in one file. Five things which characterize an incompetent robes-receiver and five things which characterize a competent robes-receiver.
[AN 5.298-302]
[§ 298] He Who Metes Out Robes (1), the E.M. Hare translation.
[§ 299] He Who Metes Out Robes (2), the E.M. Hare translation.
[§ 300] He Who Metes Out Robes (3), the E.M. Hare translation.
[§ 301] He Who Metes Out Robes (4), the E.M. Hare translation.
[§ 302] He Who Metes Out Robes (5), the E.M. Hare translation.
All in one file. Five things which characterize an incompetent robes-distributor and five things which characterize a competent robes-distributor.
[AN 5.303-307]
[§ 303] He Who Metes Out Gruel (1), the E.M. Hare translation.
[§ 304] He Who Metes Out Gruel (2), the E.M. Hare translation.
[§ 305] He Who Metes Out Gruel (3), the E.M. Hare translation.
[§ 306] He Who Metes Out Gruel (4), the E.M. Hare translation.
[§ 307] He Who Metes Out Gruel (5), the E.M. Hare translation.
All in one file. Five things which characterize an incompetent gruel-distributor and five things which characterize a competent gruel-distributor.
[AN 5.308-312]
[§ 308] He Who Metes Out Fruit (1), the E.M. Hare translation.
[§ 309] He Who Metes Out Fruit (2), the E.M. Hare translation.
[§ 310] He Who Metes Out Fruit (3), the E.M. Hare translation.
[§ 311] He Who Metes Out Fruit (4), the E.M. Hare translation.
[§ 312] He Who Metes Out Fruit (5), the E.M. Hare translation.
All in one file. Five things which characterize an incompetent fruit-distributor and five things which characterize a competent fruit-distributor.
[AN 5.313-317]
[§ 313] He Who Metes Out Food (1), the E.M. Hare translation.
[§ 314] He Who Metes Out Food (2), the E.M. Hare translation.
[§ 315] He Who Metes Out Food (3), the E.M. Hare translation.
[§ 316] He Who Metes Out Food (4), the E.M. Hare translation.
[§ 317] He Who Metes Out Food (5), the E.M. Hare translation.
All in one file. Five things which characterize an incompetent other-edibles-distributor and five things which characterize a competent other-edibles-distributor.
Hare translates 'food' which is redundant with AN 5.272 (the distinction should probably be 'meals' vs. edibles or food, individual edible items); Bhk. Bodhi translates 'cakes' which likely proceeds from experience; but PED has: 'eatable, i.e., solid food'.
[AN 5.318-322]
[§ 318] He Who Metes Out Small Things (1), the E.M. Hare translation.
[§ 319] He Who Metes Out Small Things (2), the E.M. Hare translation.
[§ 320] He Who Metes Out Small Things (3), the E.M. Hare translation.
[§ 321] He Who Metes Out Small Things (4), the E.M. Hare translation.
[§ 322] He Who Metes Out Small Things (5), the E.M. Hare translation.
All in one file. Five things which characterize an incompetent small-things-distributor and five things which characterize a competent small-things-distributor.
[AN 5.323-327]
[§ 323] The Receiver of Undergarments (1), the E.M. Hare translation.
[§ 324] The Receiver of Undergarments (2), the E.M. Hare translation.
[§ 325] The Receiver of Undergarments (3), the E.M. Hare translation.
[§ 326] The Receiver of Undergarments (4), the E.M. Hare translation.
[§ 327] The Receiver of Undergarments (5), the E.M. Hare translation.
All in one file. Five things which characterize an incompetent allocater of under-cloth and five things which characterize a competent allocater of under-cloth.
P.E.D. also has 'bathing-garment'; Bhk. Bodhi has 'allocater of Rains-cloth.' 'allocater' fits better with the requirement of knowing what has been 'taken' (or allocated) from what has not been taken.
[AN 5.328-332]
[§ 328] The Receiver of Bowls (1), the E.M. Hare translation.
[§ 329] The Receiver of Bowls (2), the E.M. Hare translation.
[§ 330] The Receiver of Bowls (3), the E.M. Hare translation.
[§ 331] The Receiver of Bowls (4), the E.M. Hare translation.
[§ 332] The Receiver of Bowls (5), the E.M. Hare translation.
All in one file. Five things which characterize an incompetent allocater of bowls and five things which characterize a competent allocater of bowls.
[AN 5.333-337]
[§ 333] He Who Looks after the Park-Keepers (1), the E.M. Hare translation.
[§ 334] He Who Looks after the Park-Keepers (2), the E.M. Hare translation.
[§ 335] He Who Looks after the Park-Keepers (3), the E.M. Hare translation.
[§ 336] He Who Looks after the Park-Keepers (4), the E.M. Hare translation.
[§ 337] He Who Looks after the Park-Keepers (5), the E.M. Hare translation.
All in one file. Five things which characterize an incompetent supervisor of park attendants and five things which characterize a competent supervisor of park attendants.
[AN 5.338-342]
[§ 338] He Who Looks after the Novices (1), the E.M. Hare translation.
[§ 339] He Who Looks after the Novices (2), the E.M. Hare translation.
[§ 340] He Who Looks after the Novices (3), the E.M. Hare translation.
[§ 341] He Who Looks after the Novices (4), the E.M. Hare translation.
[§ 342] He Who Looks after the Novices (5), the E.M. Hare translation.
All in one file. Five things which characterize an incompetent supervisor of the novices and five things which characterize a competant supervisor of the novices.
[AN 5.343-360]
[§ 343] The Monk, the E.M. Hare translation.
[§ 344] Nun, the E.M. Hare translation.
[§ 345] Those in Training, the E.M. Hare translation.
[§ 346] Male Novice, the E.M. Hare translation.
[§ 347] Female Novice, the E.M. Hare translation.
[§ 348] Male Lay Disciple, the E.M. Hare translation.
[§ 349] Female Lay Disciple, the E.M. Hare translation.
[There is no PTS #350]
[§ 351] The Ascetic, the E.M. Hare translation.
[§ 352] The Jain, the E.M. Hare translation.
[§ 353] The Shaveling, the E.M. Hare translation.
[§ 354] Him with Braided Hair, the E.M. Hare translation.
[§ 355] The Wanderer, the E.M. Hare translation.
[§ 356] The Follower of Magaṇḍa, the E.M. Hare translation.
[§ 357] The Follower of the Sect of the Tripple Staff, the E.M. Hare translation.
[§ 358] The Follower of the Unobstructed, the E.M. Hare translation.
[§ 359] The Follower of the Sect of Gotama, the E.M. Hare translation.
[§ 360] The Follower of deva Rites, the E.M. Hare translation.
All in one file. Five behaviors and land one in Hell, five that land one in heaven. Hare has abridged nearly the whole of this sutta, including the initial pattern referencing § 145, but there, in the Pāḷi, the third item is "Kāmesu micchā-cārī hoti" (and for the opposite "kāmesu micchā-cārā paṭivirato hoti" where as the Pāḷi for this sutta has "a-brahma-cārī hoti," and "a-brahma-cariyā paṭivirato hoti". Hare translates "brahma-cāriya" as "Godly life." This is the difference between 'misbehavior in pursuit of sense pleasures' versus 'not leading the holy life' or not 'behaving like God', or, as it is most frequently (though I believe erroneously) translated elsewhere 'being celibate'. There is a wide spectrum of religious sects included in this set of suttas and one is tempted to think that this pretty much includes anyone who follows these behaviors. But it must be born in mind that what would rule out any person of any belief would be to hold the doctrine '[What I believe} is the truth and everyone else is wrong.' You see? You cannot believe the truth of this statement concerning so wide a spectrum of beliefs if you believe only your view is correct so you cannot claim the safety that this sutta offers holding that belief.
[AN 5.361-410] Rāgā Peyyālaṁ
PTS: Passion (Repetition Series).
All of the Pāḷi Suttas and all of the translations are each on a single file. Each sutta translation is linked to its Pāḷi text. Completely unabridged. The PTS translation has misnumbered the section as #s 361-400.
Five conditions are listed in each of five different suttas in each of ten different groups: higher understanding, comprehension, thorough destruction, letting go, destruction, wafting away, dispassion towards, ending of, giving up of, and all-round-abandoning of passion. A mind-twistu.
[AN 5.411-460] Dosa Peyyālaṁ
PTS: Hatred (Repetition Series).
All of the Pāḷi Suttas and all of the translations are each on a single file. Each sutta translation is linked to its Pāḷi text. Completely unabridged.
Five conditions are listed in each of five different suttas in each of ten different groups: higher understanding, comprehension, thorough destruction, letting go, destruction, wafting away, dispassion towards, ending of, giving up of, and all-round-abandoning of hatred.
Below, to save needless work I am not linking every sutta to this page.
[AN 5.461-510] Moha Peyyālaṁ
PTS: Illusion (Repetition Series).
All of the Pāḷi Suttas and all of the translations are each on a single file. Each sutta translation is linked to its Pāḷi text. Completely unabridged.
Five conditions are listed in each of five different suttas in each of ten different groups: higher understanding, comprehension, thorough destruction, letting go, destruction, wafting away, dispassion towards, ending of, giving up of, and all-round-abandoning of illusion.
[AN 5.511-560] Kodha Peyyālaṁ
PTS: Anger (Repetition Series).
All of the Pāḷi Suttas and all of the translations are each on a single file. Each sutta translation is linked to its Pāḷi text. Completely unabridged.
Five conditions are listed in each of five different suttas in each of ten different groups: higher understanding, comprehension, thorough destruction, letting go, destruction, wafting away, dispassion towards, ending of, giving up of, and all-round-abandoning of anger.
[AN 5.561-610] Upanāha Peyyālaṁ
PTS: Enmity (Repetition Series).
All of the Pāḷi Suttas and all of the translations are each on a single file. Each sutta translation is linked to its Pāḷi text. Completely unabridged.
Five conditions are listed in each of five different suttas in each of ten different groups: higher understanding, comprehension, thorough destruction, letting go, destruction, wafting away, dispassion towards, ending of, giving up of, and all-round-abandoning of enmity.
[AN 5.611-660] Makkha Peyyālaṁ
PTS: Hypocrisy (Repetition Series).
All of the Pāḷi Suttas and all of the translations are each on a single file. Each sutta translation is linked to its Pāḷi text. Completely unabridged.
Five conditions are listed in each of five different suttas in each of ten different groups: higher understanding, comprehension, thorough destruction, letting go, destruction, wafting away, dispassion towards, ending of, giving up of, and all-round-abandoning of hypocrisy.
All of the Pāḷi Suttas and all of the translations are each on a single file. Each sutta translation is linked to its Pāḷi text. Completely unabridged.
Five conditions are listed in each of five different suttas in each of ten different groups: higher understanding, comprehension, thorough destruction, letting go, destruction, wafting away, dispassion towards, ending of, giving up of, and all-round-abandoning of malice.
[AN 5.711-760] Issā Peyyālaṁ
PTS: Envy (Repetition Series).
All of the Pāḷi Suttas and all of the translations are each on a single file. Each sutta translation is linked to its Pāḷi text. Completely unabridged.
Five conditions are listed in each of five different suttas in each of ten different groups: higher understanding, comprehension, thorough destruction, letting go, destruction, wafting away, dispassion towards, ending of, giving up of, and all-round-abandoning of envy.
[AN 5.761-810] Macchariya Peyyālaṁ
PTS: Avarice (Repetition Series).
All of the Pāḷi Suttas and all of the translations are each on a single file. Each sutta translation is linked to its Pāḷi text. Completely unabridged.
Five conditions are listed in each of five different suttas in each of ten different groups: higher understanding, comprehension, thorough destruction, letting go, destruction, wafting away, dispassion towards, ending of, giving up of, and all-round-abandoning of avarice.
[AN 5.811-860] Māyā Peyyālaṁ
PTS: Deceit (Repetition Series).
All of the Pāḷi Suttas and all of the translations are each on a single file. Each sutta translation is linked to its Pāḷi text. Completely unabridged.
Five conditions are listed in each of five different suttas in each of ten different groups: higher understanding, comprehension, thorough destruction, letting go, destruction, wafting away, dispassion towards, ending of, giving up of, and all-round-abandoning of deceit.
[AN 5.861-910] Sāṭheyya Peyyālaṁ
PTS: Craftiness (Repetition Series).
All of the Pāḷi Suttas and all of the translations are each on a single file. Each sutta translation is linked to its Pāḷi text. Completely unabridged.
Five conditions are listed in each of five different suttas in each of ten different groups: higher understanding, comprehension, thorough destruction, letting go, destruction, wafting away, dispassion towards, ending of, giving up of, and all-round-abandoning of craftiness.
[AN 5.911-960] Thambha Peyyālaṁ
PTS: Obstinacy (Repetition Series).
All of the Pāḷi Suttas and all of the translations are each on a single file. Each sutta translation is linked to its Pāḷi text. Completely unabridged.
Five conditions are listed in each of five different suttas in each of ten different groups: higher understanding, comprehension, thorough destruction, letting go, destruction, wafting away, dispassion towards, ending of, giving up of, and all-round-abandoning of obstinacy.
[AN 5.961-1010] Sārambha Peyyālaṁ
PTS: Impetuosity (Repetition Series).
All of the Pāḷi Suttas and all of the translations are each on a single file. Each sutta translation is linked to its Pāḷi text. Completely unabridged.
Five conditions are listed in each of five different suttas in each of ten different groups: higher understanding, comprehension, thorough destruction, letting go, destruction, wafting away, dispassion towards, ending of, giving up of, and all-round-abandoning of impetuosity.
[AN 5.1011-1060] Māna Peyyālaṁ
PTS: Pride (Repetition Series).
All of the Pāḷi Suttas and all of the translations are each on a single file. Each sutta translation is linked to its Pāḷi text. Completely unabridged.
Five conditions are listed in each of five different suttas in each of ten different groups: higher understanding, comprehension, thorough destruction, letting go, destruction, wafting away, dispassion towards, ending of, giving up of, and all-round-abandoning of pride.
[AN 5.1061-1110] Atimāna Peyyālaṁ
PTS: Arrogance (Repetition Series).
All of the Pāḷi Suttas and all of the translations are each on a single file. Each sutta translation is linked to its Pāḷi text. Completely unabridged.
Five conditions are listed in each of five different suttas in each of ten different groups: higher understanding, comprehension, thorough destruction, letting go, destruction, wafting away, dispassion towards, ending of, giving up of, and all-round-abandoning of arrogance.
[AN 5.1111-1160] Mada Peyyālaṁ
PTS: Intoxication (Repetition Series).
All of the Pāḷi Suttas and all of the translations are each on a single file. Each sutta translation is linked to its Pāḷi text. Completely unabridged.
Five conditions are listed in each of five different suttas in each of ten different groups: higher understanding, comprehension, thorough destruction, letting go, destruction, wafting away, dispassion towards, ending of, giving up of, and all-round-abandoning of intoxication.
[AN 5.1161-1210] Pamāda Peyyālaṁ
PTS: Indolence (Repetition Series).
All of the Pāḷi Suttas and all of the translations are each on a single file. Each sutta translation is linked to its Pāḷi text. Completely unabridged.
Five conditions are listed in each of five different suttas in each of ten different groups: higher understanding, comprehension, thorough destruction, letting go, destruction, wafting away, dispassion towards, ending of, giving up of, and all-round-abandoning of indolence.

This completes Anguttara Nikāya: The Book of the Fives. All the translations and the Pāḷi have been completely unabridged, including the last 1000 suttas of the monster wheel sutta that concludes this book. (That's 1000 suttas that have not been seen fully rolled-out since the suttas were first set into writing! There is no way the beauty of this creation can be appreciated without seeing something like this. Nobody could possibly say that the suttas are repetitious reading this. There are 1000 suttas they are all saying the same thing and not one of them is an exact duplicate of any of the others.) Every sutta is linked to its Pāḷi text and wherever possible to other translations. Both the translation and Pāḷi have been formatted keeping ease of reading and comprehension in mind.

### Repetition Series Vocabulary

Abhiññāya Higher Understanding Pari-ñ-ñāya Comprehension Pari-k-khayāya Thorough Destruction Pahā-nāya Letting Go Khayāya Destruction Vayaya Blowing Away Viragāya Dispassion Towards Nirodhāya Ending Cāgāya Giving Up Paṭinisaggāya Renunciation | Rāga Lust Dosa Hatred Moha delusion Kodha Anger Upanāha Enmity Makkhassa Slandering (lit. sliming) Paḷāsa Ruthlessness Issāya Envy Macchariya Avarice Māyāya Deceit Sātheyya Craftiness Thambha Stubbornness Sārambha Impulsivity Māna Pride Atimāna Arrogance Mada Insobriety Pamāda Carelessness | Asubha-saññā, the perception of the unpleasant, ādīnava-saññā, the perception of the danger āhāre paṭikkūla-saññā, the perception of the repulsiveness of food sabbaloke anabhirata-saññā, the perception: whole-world no fun, Anicca-saññā, the perception of instability anatta-saññā, the perception of non-self anicce dukkha-saññā, the perception of pain in instability dukkhe anatta-saññā, the perception of non-self in pain pahāna-saññā, the perception of letting go virāga-saññā, the perception of dispassion Saddh'indriyaṁ, the force of faith viriy'indriyaṁ, the force of energy sat'indriyaṁ, the force of memory samādh'indriyaṁ, the force of serenity paññ'indriyaṁ, the force of wisdom Saddhā-balaṁ, the power of faith viriya-balaṁ, the power of energy sati-balaṁ, the power of memory samādhi-balaṁ, the power of serenity paññā-balaṁ, the power of wisdom.

Unit 53

[PUG 5.1] Designation of Human Types, Fives, § 1, the B. Law translation.
Five persons with various combinations of action and remorse.

Fair and softly goes far in a day.
English saying c. 1600 meaning 'pace yourself'. Not too hard, not too slow, and there will be energy to complete the day.

Unit 54

[SN 5.51.1] Neither Shore, Woodward translation.
Olds translation.
For discussion of the title and its use in understanding the goal of the Buddha's system see the note at Olds, SN 5.51.1 n1
[SN 5.51.2] Neglected, Woodward translation.
Olds translation.
[SN 5.51.3] Ariyan, Woodward translation.
Olds translation.
[SN 5.51.4] Revulsion, Woodward translation.
Olds translation.
[SN 5.51.5] Partial, Woodward translation.
Olds translation.
[SN 5.51.6] Perfectly, Woodward translation.
Olds translation.
[SN 5.51.7] Monk, Woodward translation.
Olds translation.
[SN 5.51.8] Enlightened or Arahant, Woodward translation.
Olds translation.
[SN 5.51.9] Knowledge, Woodward translation.
Olds translation.
[SN 5.51.10] Knowledge, Woodward translation.
Olds translation.
Woodward's translations of the first suttas of the Iddhi-pada Saṁyutta, suttas connected with the development of magic powers. The last one is a version of the Buddha's renunciation of the remainder of his lifespan. Another, more detailed version of this story is found at Buddhist Suttas, I. The Book of the Great Decease.

Whoever, beggars,
fails to undertake the four power-paths,
also fails to undertake
the Aristocratic Way
to the consummate destruction of pain.

Whoever, beggars,
undertakes the four power-paths,
also undertakes
the Aristocratic Way
to the consummate destruction of pain.
From the Olds translation of SN 5.51.2

Unit 55

[SN 4.36.24] Knowledge of the Past
The Buddha describes the precise knowledge of sense experience that arose to him that helped bring about his awakening.

Unit 56

[SN 5.46.52] The Method, the Woodward translation,
The exact similarity in the outward form of the practices of a group of ascetics with one method of instruction used by The Buddha leads to the question of what is the difference between the two sects. The Buddha reveals an interpretation of the doctrine unique to the understanding of the awakened mind, inaccesable through any other source.
A very rich, complex sutta. A lesson in how a complete path to the goal can be constructed in unlimited ways by the fitting together of various individual components of the Dhamma: in this sutta the Diversions [nivāraṇa] and the Dimensions of Awakening [sambojjhangā]. Then the further flexibility of the system is shown by splitting in two the individual components of these Dhammas in various instructive ways.

#### The Four Causes of Error

1. The influence of fragile or unworthy authority.
2. Custom.
3. The imperfection of undisciplined senses.
4. Concealment of ignorance by ostentation of seeming wisdom.

— From Remembrance Rock by Carl Sandberg, attributed to Roger Bacon. Note the following from Encyclopaedia Britanica, Eleventh Edition, Vol. 3-4, AUS to CAL, Bacon, Roger (c. 1214-c. 1204) p 153: "Phyical science, if there was anything deserving that name, was cultivated, not by experiment in the Aristotelian way, but by arguments deduced from premises resting on authority or custom. Everywhere there was a show of knowledge concealing fundamental ignorance," words not attributed to Bacon.

Let not thy going, Kalamas, be by tradition
nor by reliance on conclusions
nor by hearsay
nor by that which is contained in the scriptures
nor by that which is driven by cranking out thought
nor that which is driven by method
nor by thoroughly thought through constructions
nor by just capitulating to some viewpoint
nor by appearance of reasonableness
nor by instruction of your teacher,
but, Kalamas, let thy going be
by knowing for thyself:
'this thing is unskillful',
'this thing is blameable',
'this thing gives rise to a fault'
'this thing undertaken, accomplished,
is harmful, painful in result' -
and going by that, Kalamas
rid thyself thereof.
— Olds, translation. See also translations of: Woodward Bhk. Thanissaro, Soma Thera.

Unit 57

Psalms of the Brethren
[THAG 202] Vaḍḍa Mrs. Rhys David's translation.
The Bhikkhu Vaḍḍa visits his bhikkhunī arahant mother alone and casually dressed, thereby breaking rules and showing disrespect and is rebuked. He takes it to heart and becomes arahant himself.
We can see here the transition Vadda makes between regarding his mother as 'his mother' and his mother as 'an arahant.'
[THAG 258] Phussa Mrs. Rhys David's translation.
When asked by a seer of another sect what he forecasts for the future of the Saṅgha Phussa paints a grim picture.
[THAG 247] Udāyin Mrs. Rhys David's translation.
Venerable Udāyin sings the Buddha's praises, likening him to a mighty elephant, and declares his own arahantship.
[THAG 153] Upavāna Mrs. Rhys David's translation.
The verses of one of the Buddha's early attendants. A simple request for medicine for Gotama at a time when he was ill.
[THAG 154] Isidinna Mrs. Rhys David's translation.
Isidinna's declaration of Arahantship which was a quote from the teaching that converted him.
[THAG 141] Uttara Mrs. Rhys David's translation.
Uttara declares arahantship.
[THAG 142] Bhaddaji Mrs. Rhys David's translation.
Bhaddaji becomes arahant and describes a previous life to the Buddha.
[THAG 143] Sobhita Mrs. Rhys David's translation.
Sobhita declares arahantship and his ability to recollect past lives in great numbers.
[THAG 259] Sāriputta Mrs. Rhys David's translation.
The declaration of Arahantship of Sāriputta and various other verses ascribed to him.
[THAG 63] Pakkha (The Cripple) Mrs. Rhys David's translation.
[THAG 64] Vimala-Kondañña Mrs. Rhys David's translation.
[THAG 220] Nhātaka-muni Mrs. Rhys David's translation.
[THAG 229] Kaccā[ya]na the Great Mrs. Rhys David's translation.

The Dream of a Shadow of Smoke

Man is born in vanity and sin. He comes into the world like morning mushrooms, soon thrusting up their heads into the air, and conversing with their kindred of the same production, and as soon they turn into dust and forgetfulness; some of them without any other interest in the affairs of the world but that they made their parents a little glad, and very sorrowful.

Life is short, death sweeps out one generation to make way for another, and measured by what went before you and what comes after you life is but an eyeblink of time ... Death reigns in all the portions of our time. The autumn with its fruits provides disorders for us, and the winter's cold turns them into sharp diseases, and the spring brings flowers to strew our hearse, and the summer gives green turf and brambles to bind upon our graves. Deliriums and surfeit, cold and ague, are the four quarters of the year, and all ministers to death; you can go no whither but you tread upon a dead man's bones."

- from a sermon by Jeremy Taylor chaplain to King Charles I of England, 1600-1649
plus or minus as retold by Carl Sandberg, Remembrance Rock.

Unit 58

Dhammatalk Forum:
Book Review: Carl Sandburg, remembrance Rock.
Dhammatalk: AN 5.166, discussing the very obscure beginning of this sutta.

Unit 59

Vinaya Piṭaka
[VP MV 1.23.5] Upatissa's (Sariputta's) Question, the Bhikkhu Thanissaro, translation,
[VP MV 8.26.1-8] The Monk with Dysentery, the Bhikkhu Thanissaro, translation,
The Buddha, inspecting a vihara comes upon a bhikkhu prostrate with dysentery, lying in his own filth, neglected by the other bhikkhus because he is no longer of any use to them. After personally helping to clean up the bhikkhu he delivers a teaching on attending to the sick.
A very moving story! Another item for a collection on health care.
[VP MV 6.40.1] The Innate Principles of the Vinaya, the Bhikkhu Thanissaro, translation,
The Buddha teaches the bhikkhus the principles of extrapolating from an instance.
[VP MV 10.2.3-20] The Story of Prince Dighavu, the Bhikkhu Thanissaro, translation,
The Buddha relates a story of the old times to teach the idea of forbearance and forgiveness.
[VP CV 5] SBE: Vinaya Pitaka, Culla-Vagga 5.31: the Rhys Davids, Oldenberg translation; and
PTS: VP.CV. 5.31: The Horner translation.
Five advantages from using a tooth stick.
SBE: Chapter 3, Rhys Davids, Oldenberg, trans.
PTS: Chapter 3, Horner, trans.
About Dhamma Recitation in Sing-song or Plain-song or chanting. I have a personal bias against chanting Dhamma which tends to make me understand this as a rule against chanting as it is commonly practiced today throughout Asian Buddhist countries[Edit: Now throughout the world, so fast do things change]. The Pāḷi is confusing or is clear and being misunderstood. On the one hand there was this rule made against āyatakena gīta-s-sarena Dhammaṁ gāyanti. [long, extended, prolonged, kept up, lasting] [sung, recited, solemnly proclaimed, enunciated]-[sounding, voicing, intoning, accentuating] dhamma [singing]. Then, when some bhikkhus asked about sarabhañña. [sounding, voicing, intoning, accentuating]+[color] they were told that voicing with color was permissible. My persuasion is that this means giving life (a certain amount of appropriate emphasis to occasional phrases) to ordinary recitation, not the rhythmic chanting as it exists today. Going to the reasons makes my case even more dramatically. Both the Bhikkhus and the listeners are obviously being carried away by the sound. The chants are listened to like pop-music. The delivery is too fast and the words are not distinct. And there is in fact no color discernable where color would clarify meaning and this evidences the fact that this method of remembering is carrying forward the word without the spirit. I know this is a losing issue, but I think the practice needs to be questioned. See also here: AN 5.209
[VP CV 7] SBE: Chapter 1: Dissensions in the Order, Rhys Davids, Oldenberg, trans.
One version of the story of the renunciations of Bhaddiya the Sākya Rāga, and Anuruddha, and Ānanda, and Bhagu, and Kimbila, and Devadatta, all except Bhagu the barber, close relatives of Gotama and who all renounced the world together.

Unit 60

[AN 6.1] Worthy of Offerings (a), the E.M. Hare translation.
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.
[AN 6.2] Worthy of Offerings (b), the E.M. Hare translation.
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.
[AN 6.3] Faculties, the E.M. Hare translation.
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.
[AN 6.4] Faculties, the E.M. Hare translation.
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.
[AN 6.5] The Thoroughbred (a), the E.M. Hare translation.
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.
[AN 6.6] The Thoroughbred (b), the E.M. Hare translation.
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.
A variation of the previous.
[AN 6.7] The Thoroughbred (c), the E.M. Hare translation.
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.
A variation of the previous.
[AN 6.8] Above All, the E.M. Hare translation.
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.
[AN 6.9] Ever Minding, the E.M. Hare translation.
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.
[AN 6.10] Mahānāma, the E.M. Hare translation.
Mahānama 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, Saṅgha, 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 Mahānama often dwelling recollecting) and Hare (who has him living abundantly ever-minding) have missed the idea that Mahānama 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. Its not: "A watched pot never boils;" it is: "A watched pot never boils over."
[AN 6.11] On Being Considerate (a), the E.M. Hare translation.
The Buddha describes six ways in which bhikkhus are considerate of one another.
[AN 6.12] On Being Considerate (a), the E.M. Hare translation.
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-bhāvaṁ' or samāhitaṁ cittaṁ ekaggaṁ a factor for the attainment of jhāna. It should be, as per Bhk. Thanissaro, 'Living in unity,' or 'Living at one,' [with one-another].
[AN 6.13] Amity, the E.M. Hare translation.
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.
[AN 6.14] The Lucky Fate, the E.M. Hare translation.
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.
[AN 6.15] Without Remorse, the E.M. Hare translation.
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.
A variation of the previous.
[AN 6.16] Nakula's Parents, the E.M. Hare translation.
The story of how Nakula's Mother cured her husband of a grave illness by relieving him of all his possible worries about her.
[AN 6.17] Right Things, the E.M. Hare translation.
The Buddha attempts to inspire some novices to wakefulness by way of numerous examples of the energetic characteristics of great men.
[AN 6.18] The Fish, the E.M. Hare translation.
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 material 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? Without claiming that I know precisely, I would speculate that it was a combination of some good kamma having been done in the past together with the mental focus not on the butchery but on the marketing and possibly even on the benefits of feeding people. There is also the fact, however grim, that one engaging in the mass marketing of animal flesh is also intentionally giving life (however short) to, sheltering, feeding, and medicating large numbers of animals. Kamma, according to the Buddhist understanding, would still entail experiencing the eventual consequences of the intent to kill or the intent to have another kill, that is necessarily bound up in this trade at any level.
There was, at one point in the recent past, an owner of a chicken ranch that distributed chickens throughout the eastern U.S. who personally appeared in television advertisements for his chickens company. Anyone with vision, and children, could see his physical resemblance to a chicken and from there imagine a progression from chicken to king of the chickens to ruthless emperor chicken-human of millions of chickens while on their road to the slaughter-house while on his road to Hell for a very long ... um ... it is a peculiarity of the Devil that he gives some really bad men 'enough rope to hang themselves' ... stretch. Not so different from being king, emperor, president of a bunch of humans on their way to the slaughter-house. There is some reward for managing the process.
[AN 6.19] Mindfulness of Death (a) the E.M. Hare translation.
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 the present moment 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.
[AN 6.20] Mindfulness of Death (b) the E.M. Hare translation.
The Buddha describes in detail the practice of remembering death.
[AN 6.21] At Sāmagāmaka, the E.M. Hare translation.
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.
[AN 6.22] The Unfailing, the E.M. Hare translation.
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.
[AN 6.24] Himalaya, the E.M. Hare translation.
Breaking Up Mount Himalaya, Olds, trans.
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.
[AN 6.25] Ever Minding, the E.M. Hare translation.
The Buddha urges the bhikkhus to establish recollection of the Buddha, Dhamma, Saṅgha, 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.
[AN 6.26] Kaccāna, the E.M. Hare translation.
Mahā Kaccāna praises the Buddha's exposition of the six establishments of further memory: recollection of the Buddha, Dhamma, Saṅgha, 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 A. iv, 426,) of the opening to that of the Satipaṭṭhana Sutta. This makes it difficult to accept the translation of 'ekāyano ayaṁ 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.
[AN 6.27] Kaccāna, the E.M. Hare translation.
Visiting A Mind-Become One, Olds translation.
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. Take it for what its worth. I have given it elucidating footnotes.

From higher to higher,
from strength to strength,
we will strive
and will come to realize the liberation,
above which there is no higher.
— AN 5.180, Hare

Higher-n-higher
Aspiration to aspiration
We will struggle on
to see with our own eyes
that sweet freedom none-higher
— Olds

Unit 61

Anguttara Nikāya, Sixes
[AN 6.28] The Times (b), the E.M. Hare translation.
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. Mahā 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 āsavas.
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.
[AN 6.29] Udāyin, the E.M. Hare translation.
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 Sutta MN 10; DN 22. One could definitely piece together the entire Satipaṭṭhana verbatim from passages in the Anguttara and Saṁyutta Nikāyas. This, together with the understanding that the Satipaṭṭhana is called 'Suttanta', or 'collection of suttas' which would argue strongly against the conclusion that the Satipaṭṭhana was first created whole and then later raided for parts. The Satipaṭṭhanas may well have been spoken as they are found by Gotama as collections of earlier bits, but the disjointed 'feel', the lack of symmetry (e.g., some parts have similes and some not), of the four divisions would suggest a compilation by someone other than Gotama either before or after his death. Who knows? It is not important. The content is True Dhamma no matter what. True Dhamma is determined by the message, not the reported speaker or time it was delivered or language in which it was delivered. The problem with works such as the Mahayana suttas and some parts at least of the Abhidhamma is that they preach a message contradictory to the goal as found in the suttas while claiming to be the word of the Buddha. Then it is useful to point out that they were composed centuries after Gotama's death and that it is a contradiction of Dhamma to claim that he returned to deliver such messages when the entire point of the system is not returning. That is misleading. To point out the misleading nature of some doctrine is True Dhamma. Otherwise one should not get wound up in such issues. One could spend lifetimes digging around in the suttas trying to determine the truth of such things and end up hardly moving ahead at all towards the goal.
[AN 6.30] Above All, the E.M. Hare translation.
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.
[AN 6.31] Above All, the E.M. Hare translation.
Six things that lead to the falling away of a bhikkhu in training, and six things that lead to not falling away.
[AN 6.32] They Fail Not (a), the E.M. Hare translation.
A deva visits the Buddha and tells him of six things that lead to a bhikkhu not falling away.
[AN 6.33] They Fail Not (b), the E.M. Hare translation.
A deva visits the Buddha and tells him of six things that lead to a bhikkhu not falling away.
A variation of the previous sutta.
[AN 6.34] Moggallāna Suttaṁ, the Pāḷi,
Mahā Moggallāna, the E.M. Hare translation.
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 Mūla-pariyaya 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.
[AN 6.35] Parts of Wisdom, the E.M. Hare translation.
The Constituents of Vision the Olds translation,
A paṭicca-samuppāda-like progression leading to vision of a method to bring about Nibbāna.
A little six-liner, about which I have written the following in a footnote:
[The sutta uses] the 'causative' form. But I object on general principles to the whole idea of causation. Instability does not cause pain perception. One perceives instability; using that perception of instability one, of one's self, (not 'because of', but 'one is enabled by that to'), perceives pain or maybe not.
If instability caused pain-perception everyone would perceive pain; if pain caused not-self-perception everyone would perceive not-self. If everyone perceived not self everyone would let go of living, become dispassionate, and bring pain to an end, snap fingers everyone's an Arahant.
Both Hare's and Bhk. Bodhi's translations suggest the meaning: "the perception that pain is inherent in that which is unstable'; 'the perception that not-self is inherent in that which is painful'. These are both statements that are consistent with Dhamma, but neither of them are what is being said here in this sutta.
Hare's 'the idea of ill in impermanence' misleads in that the letter directs one to an intellectual understanding, not a direct perception. This is consistent with his translation of 'vijja' as 'wisdom' and 'saññā' as 'thought', but does not much help one attain the "perceptions" necessary to "see" a method for attaining freedom and does not accurately give the letter which should reflect the idea that the one perception is based on the other.
Bhk. Bodhi has 'perception of suffering in the impermanent' at least points to the direct perception but it too ignores the letter.
The idea of the sutta is a mini-version of the paṭicca-samuppada: the vision of a method for attaining utter detachment provided by the sequence of perceptions. A progression which insists on there being a relationship of dependence between the six items. Given this, that leads to this, this leads to that and this and this and this.
It is not the constituents of vision are: the perception of instability, and the perception of pain in instability, and the perception of not-self in instability, and the perception of letting go, and the perception of dispassion and the idea of ending;
it is
the constituents of vision are the perception that the perception of instability leads to the perception of pain which leads to the perception of not-self, the perception of letting go, the perception of dispassion, and the perception of ending.
Its being scatter-brained versus being focused. The one way leaves one saying "OK", the other way leaves one saying "I see!"
One of the original names for the Buddhsits was 'vibanghers', 'hair-splitters'; we need to respect that level of precision in our translations. I include me in this caution.
[AN 6.42] Parts of Wisdom, the E.M. Hare translation.
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.
See also: AN 8.86, AN 5.30
Hare's translation of the end of this sutta does not make sense. He has:
But when walking along the highway, Nāgita,
I see nothing whatever in front nor behind,
it suits me,
even over the calls of nature.'
MO: At such a time, Nāgita, as I am walking along the highway and there is no one whatsoever to be seen either ahead or behind, I am comfortable at such a time even in passing water and passing matter.
Bhk. Bodhi also mis-reads the situation:
"When, Nāgita I am traveling on a highway and do not see anyone ahead of me or behind me, even if it is for the purpose of defecating and urinating, on that occasion I am at ease.
Bhk. Thanissaro has the sense of it:
But when I am traveling along a road and see no one in front or behind me, at that time I have my ease, even when urinating and defecating.
The sutta is about the advantages of solitude over the enjoyments of gains, favors and flattery and this is about as strong a statement as can be made concerning such. Put yourself in the position of a king, or famous person, constantly surrounded by a following, who finds himself needing to ... um ... answer the calls of nature.
[AN 6.43] The Elephant, the E.M. Hare translation.
Udayi praises the Buddha.
Drivvle. 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 is explained the use of the term 'Naga' to mean just about anything of great stature.
[AN 6.45] The Debt, the E.M. Hare translation.
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.
[AN 6.47] For This Life (a), the E.M. Hare translation.
To Be Seen for One's Self, the M. Olds translation,
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.
[AN 6.48] For This Life (b), the E.M. Hare translation.
To Be Seen for One's Self 2, the M. Olds translation.
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 'saṅ' as 'self', which is equal to my 'own-' for 'saṅkhāra'); Bhk. Bodhi has bodily, verbal and mental fault, following commentary. This leaves us wondering how for Hare 'dosa' becomes 'defilement' where it was previously 'infatuation', and for Bhk. Bodhi how it becomes 'fault' here where in the preceding paragraphs he has translated it 'delusion'. There seems to be some confusion here.
[AN 6.49] Khema, the E.M. Hare translation.
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.
[AN 6.50] The Senses, the E.M. Hare translation.
A paṭicca-samuppāda-like sutta showing how lack of restraint of the sense-forces destroys the possibility of knowing and seeing freedom while restraint of the sense-forces results in knowing and seeing freedom.
[AN 6.51] Ānanda, the E.M. Hare translation.
Ānanda speaks with Sariputta about hearing new doctrines, retaining and maintaining previously learned and understood doctrines and learning the unknown.
[AN 6.52] The Noble, the E.M. Hare translation.
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.
This should be seen as a description of the general run of the class of person being described. He isn't saying that all persons of a type are bound always to conform to these descriptions. They are, however, the 'fate' or 'destiny' of the thoughtless or unaware individual entering these forms of being. The 'mould,' or 'form'. This is invaluable to know in order to break out of the mold.
This is a very difficult sutta to translate and I don't think anyone has really done it well. The table below is not so much a translation as an effort to get the idea across; to get the headings lined up with the details.

| Noble | Brahman | Householder | Woman | Thief | Samana
adhi-p-pāyā intent on | bhogādhi-p-pāyā wealth | bhogādhi-p-pāyā wealth | bhogādhi-p-pāyā wealth | purisādhi-p-pāyā a male | ādānādhi-p-pāyā taking | khantisora-c-cādhi-p-pāyā gentle forbearance
upa-vicārā dream of | paññūpa-vicārā wisdom | paññūpa-vicārā wisdom | paññūpa-vicārā wisdom | alaṅkārūpa-vicārā adornment | gahanūpa-vicārā a hide-out | paññūpa-vicārā wisdom
adhi-ṭ-ṭhānā by means of | balādhi-ṭ-ṭhānā power | mantādhi-ṭ-ṭhānā spells | sippādhi-ṭ-ṭhānā a trade | puttādhi-ṭ-ṭhānā sons | saṭhādhi-ṭ-ṭhānā cunning | sīlādhi-ṭ-ṭhānā ethical culture
abhi-nivesā wanting | paṭhavibhi-nivesā the whole world | yaññābhi-nivesā sacrificial feasts | kammantābhi-nivesā work | asapattībhi-nivesā to have no rival | andhakārābhi-nivesā to be invisible | ākiñcaññābhi-nivesā to own no things
pariyosānā ultimate goal of | issariya-pariyosānā domination | brahma-loka-pariyosānā the Brahmā World | niṭṭhita-kammanta-pariyosānā work's completion | issariya-pariyosānā domination | adassana-pariyosānā not being seen | nibbāna-pariyosānā Nibbāna

[AN 6.53] Earnestness, the E.M. Hare translation.
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: appamāda, non-carelessness.
A- pamāda = non-carelessness; appa mada: little madness; a ppa mada: 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).
[AN 6.54] Dhammika, the E.M. Hare translation.
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 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 nature of persons of the Buddha 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.
[AN 6.56] Phagguna, the E.M. Hare translation.
The Buddha describes six situations in which hearing Dhamma before dying can produce either non-returning or arahantship.
There is a Bhikkhu of some influence out there that has made two statements which are brought into question by this sutta (and by many others which I have mentioned here and there). The two statements are that there is no attaining Arahantship without the four jhānas, and that there is no thinking in jhāna.
Here in this sutta it is clearly stated that thinking and pondering over Dhamma prior to death by one who has previously broken the five yokes to the lower rebirths can produce Arahantship (no mention of jhāna). In this case either there is attaining Arahantship without jhāna, or there is thinking in the first jhāna and Arahantship is attainable from the first 'jhāna'.
I have previously stated that I believe the whole debate as to whether or not Arahantship is attainable with or without jhāna, is a matter of the name 'jhāna' having been sometimes put on stages in the end process of letting go and sometimes not. If the case is, in fact, that the process is described here and there without the name 'jhāna,' then it is not correct to say that the jhānas are required even though the process when described without that name, is identical with the jhānas.
There is another reason this issue is important to clarify: today there is no way outside comparing one's experience with the literal definitions of the jhānas in the suttas to verify with certainty their attainment. This leaves either accepting the literal definitions of the jhānas or forgetting about them as precise stages and just judging progress by way of what one can see one has let go. One needs to have confidence that one or the other of these two ways of viewing the situation will not lead one off-track or bring one to harm. This is done by comparing what is said by teachers with what is said in the Suttas. Without the Buddha present to confirm as true the statement of some person that he is an Arahant, there is no trusting an individual's statement that he is such nor is there any basis for trusting such a one's statement that one has attained such and such a jhāna, or that such and such is or is not a characteristic of jhāna, or arahantship. Comparing one's experience against the literal rendering of the Dhamma, one can at least trust that in so far as one trusts Dhamma at all, one has attained, or has yet to attain what is described. When one's experience matches what is described in the sutta, one can then judge for one's self its fruit or usefulness towards attaining the goal as one understands it. Conversely for one who has faith in the Dhamma the statements that are being made by individuals concerning what is stated in the Suttas must be examined and if found to be in contradiction with the Suttas, must be clearly understood to be so to overcome doubt and/or to avoid being mislead.
[AN 6.57] The Six Breeds, the E.M. Hare translation.
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.
[AN 6.58] The Cankers, the E.M. Hare translation.
The Buddha gives a detailed run-down of the sources of corrupting influences [āsavas] and how to deal with them.
[AN 6.59] The Wood-Seller, the E.M. Hare translation.
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.
[AN 6.60] Citta Hatthisāriputta, the E.M. Hare translation.
Citta Hatthisariputta 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 Saṅgha. 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.
[AN 6.62] The Solemn Utterance, the E.M. Hare translation.
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 ben 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 redeemability 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.
[AN 6.65] The Nom-Returner, the E.M. Hare translation.
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 'duppañña' 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.
[AN 6.66] The Arahant, the E.M. Hare translation.
Six things which must be given up in order to experience Arahantship: thick-headedness, sluggishness, agitation, anxiety, faithlessness and carelessness.
[AN 6.67] Friends, the E.M. Hare translation.
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, 'ābhisamācārikaṁ Dhammaṁ,' (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. Aspiration and testing higher forms of behavior provides insight into the advantages of higher forms of behavior and the disadvantages of lower forms of behavior. Insight into higher forms of behavior provides motivation for further development of higher forms of behavior and the next step of taking up the recommended forms of training. Taking up the training results in insights into the advantages of training and the benefits of further developing higher forms of behavior and the advantages of further training and the taking on of the task of fully developing ethical behavior. Testing forms of ethical behavior leads to insights into the advantages of letting go of lust for sense-pleasures, forms, and the formless. With each step forward there is the recognition that a more fully developed foundation is an advantage, round and round. The end result is the fulfillment of each stage resulting in the fulfillment of the next stage, thusly: The fulfillment of higher behavior fulfills the training, the fulfillment of the training fulfills, ethical behavior, the fulfillment of ethical behavior fulfills the abandoning of lust for sense pleasures, lust for forms, and lust for the formless. As this is fulfilled, that is fulfilled, not when this is fulfilled go on to the next step and fulfill that, etc. Essentially this is saying that higher forms of behavior = training = ethical behavior = abandoning lust for sense pleasures, lust for forms and lust for the formless. I could probably figure out a fourth way of saying this if I worked at it. How about: "This being, that becomes; on the cessation of this, the cessation of that."
[AN 6.68] Company, the E.M. Hare translation.
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 smooths the way to Nibbāna.
[AN 6.69] The Deva, the E.M. Hare translation.
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.
[AN 6.70] Psychic Power, the E.M. Hare translation.
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).
[AN 6.71] The Eyewitness, the E.M. Hare translation.
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.
[AN 6.72] Strength, the E.M. Hare translation.
Six things which give one ability in Serenity (samādhi).
[AN 6.73] Musing, the E.M. Hare translation.
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).
[AN 6.74] Musing, the E.M. Hare translation.
The Second First Jhāna Sutta, M. Olds translation.
Six things necessary to let go of in order 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. Its 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."
[AN 6.75] Ill at Ease, the E.M. Hare translation.
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.
[AN 6.76] Arahantship, the E.M. Hare translation.
Unless these six things are given up, there is no attaining Arahantship.
Hare: Conceit, underrating, overrating, complacency, stubbornness, instability
Bhk. Bodhi: Conceit, an inferiority complex, arrogance, self-overestimation, obstinacy, and self-abasement. Bhk. Bodhi footnotes: "Conceit (māna) is conceiving oneself [to be better] based on birth, etc. The inferiority complex (omāna) is the conceit, 'I am inferior' (bīnassa hīno'ham asmī ti māno). Arrogance (atimāna) is the conceit of self-elevation. Self-overestimation (adhimāna) is imagining one-self to have attained [what one has not really attained]. Obstinacy (thambha) is due to anger and conceit. Self-abasement (atinipāta) is the conceit 'I am inferior' occurring in one who is actually inferior."
The translations of the last term seems to be open to doubt. Hare has the note "atinipāta is 'excessive falling over.'" presumably from ati = nipāt. positioning it as a counter balance of thambha, the penultimate term, his 'stubbornness', Bhk. Bodhi's 'obstinacy'.
Bhk. Bodhi's is, as it is defined by the commentary, (per this and C.P.D.) as māno+omāma conceit + inferiority complex. If this were an evaluation of the self as inferior in one who was inferior that would be a true evaluation, not a conceit, and the fact would bar Arahantship without it being a conceit. If we allow that being inferior is a thing which can be corrected, awareness of the fact would even be an advantage in attaining Arahantship.
If the etymology is as per the commentary, I would tend to think the meaning was more along the lines of taking pride in humbleness or fake humbleness, but the simpler solution is Hare's, where I would suggest not instability, but a word meaning yielding, excessive deference, pandering, groveling even, how about falling over backwards to be nice?
All of these states relate to subtle lingering manifestations of the belief in self.
[AN 6.77] Beyond, the E.M. Hare translation.
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. Mankind is a mixed bag.
[AN 6.78] Happiness, the E.M. Hare translation.
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.
[AN 6.79] Attainment, the E.M. Hare translation.
Six Guidlines 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'.
[AN 6.80] Greatness, the E.M. Hare translation.
Six things that result in great achievement in things.
Another sutta which I believe 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: mahant'attaṁ vepull'attaṁ 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.
[AN 6.81] Hell (1), the E.M. Hare translation.
Six things that land one in Hell, and six things that land one in heaven.
[AN 6.82] Hell (2), the E.M. Hare translation.
Six things that land one in Hell, and six things that land one in heaven.
A variation on the previous.
[AN 6.83] The Chief Thing, the E.M. Hare translation.
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 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 arupa worlds, but the idea of 'kāya' would still apply to whatever it was that was identified as the individual by the individual. The word 'kāya' breaks down into 'k-kha-whatever.' or 'k-kha whatever entered.'
[AN 6.84] Day and Night, the E.M. Hare translation.
Six things which predict, as night follows day, decline not advancement; and six things which predict, as night follows day, advancement not decline.
[AN 6.85] Day and Night, the E.M. Hare translation.
Six ways of managing things that prevent access to the cool, six which provide access to the cool.
Here we have the irresistible temptation to say this is a really cool sutta. 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. When you drop that piece of litter as you are walking along, the mind tells you instantly to pick it up. If you ignore that, you are not 'giving heed to the mind when it ought to be given heed to. When you slow down and come to a halt confronting some problem and give up and go on to the next thing, you are not exerting the mind when it ought to be exerted. When you see you are getting silly, going off in a wrong direction, the mind tells you right then that you should stop. If you do not heed the mind then and stop, you are not 'checking the mind when it ought to be checked. When you are getting discouraged and feel you are making no progress, and do not reflect on the progress that you have already made and on the magical way the Dhamma has of little-by-little inevitably irresistibly eating away at the dullness of the mind, you are not gladdening the mind when it needs to be gladdened. And the converses: when you do, you are. Pay attention to that voice! It is not just that dreary moralistic preacher known as the conscience. It is con-science: co-knower of your every action, and always has good advice if you listen when it has good advice and put a check on it when it is giving bad advice. (As long as there is the notion of self, it flips back and forth.)
[AN 6.86] The Stops, the E.M. Hare translation.
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 I have suggested means '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'.
[AN 6.87] The Stop of Action, the E.M. Hare translation.
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.
[AN 6.88] No Desire to Listen, the E.M. Hare translation.
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.
[AN 6.89] To Be Given Up, the E.M. Hare translation.
Six things which must be given up in order to attain high view.
[AN 6.90] They Are Given Up, the E.M. Hare translation.
Six things which are given up by one who attains high view.
A follow-up, probably originally given at the same time as the previous sutta.
[AN 6.91] Cannot Be Framed, the E.M. Hare translation.
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.
[AN 6.92] The Teacher, the E.M. Hare translation.
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
[AN 6.93] The Teacher, the E.M. Hare translation.
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. ... and this is just what is being done by those who propose a Mahā yana. How so? Someone made up that Mahā yana and by declaring it superior to what Gotama taught one is also saying that someone is greater than the Buddha.
[AN 6.94] His Mother, the E.M. Hare translation.
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.
[AN 6.95] Self-Wrought, the E.M. Hare translation.
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?
[AN 6.96] The Manifesting, the E.M. Hare translation.
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.
[AN 6.97] Advantages, the E.M. Hare translation.
Six advantages gained by the Streamwinner.
See Bhk. Thanissaro's translation and notes for some interesting explanations.
[AN 6.98] Impermanence, the E.M. Hare translation.
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.
[AN 6.99] Ill, the E.M. Hare translation.
The Buddha points out how viewing everything own-made as pain 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.
A variation of the previous.
[AN 6.100] Not-self, the E.M. Hare translation.
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.
A variation of the previous.

| sabba saṅkhāraṁ aniccato | sabba saṅkhāraṁ dukkhato | sabba dhammaṁ anattato | Sammattaniyāmaṁ
Olds | all own-made: not-stable | all own-made: painful | all things: not-self not just what is own-made: all things. | delve into divine madness
Hare | phenomena/impermanence | phenomena/ill | all things/not-self | enter the right way
Bhk. Bodhi | conditioned phenomena/impermanence | conditioned phenomena/suffering | all phenomena/non-self. | the fixed course of rightness

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 saṅkhāra as conditioning. For discussion of the last term see AN 5.151, 2, 3 below.

[AN 6.101] Nibbāna, the E.M. Hare translation.
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.
[AN 6.102] Advantages a, the E.M. Hare translation.
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 ...
[AN 6.103] Advantages b, the E.M. Hare translation.
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.
[AN 6.104] Advantages c, the E.M. Hare translation.
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.
[AN 6.105] Becoming, the E.M. Hare translation.
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.
[AN 6.106] Craving, the E.M. Hare translation.
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.
[AN 6.107] Passion, the E.M. Hare translation.
Three disadvantageous states and the three methods to counteract them.
[AN 6.108] Doing Ill, the E.M. Hare translation.
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.
[AN 6.109] Thinking, the E.M. Hare translation.
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.
[AN 6.110] Thoughts, the E.M. Hare translation.
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'.
[AN 6.111] Principles, the E.M. Hare translation.
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'. Its 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.
[AN 6.112] Complacence, the E.M. Hare translation.
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.
[AN 6.113] Discontent, the E.M. Hare translation.
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.
[AN 6.114] Being Satisfied, the E.M. Hare translation.
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.
[AN 6.115] Unruliness, the E.M. Hare translation.
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.
[AN 6.117-132] Contemplation (of Body — of Thoughts as Thoughts Both in Relation to Self and Outside), the E.M. Hare translation.
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 omition. The omitions 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 either 'The Dhamma', meaning the essential teachings, or, as I believe, 'the viewing of 'things' through 'these Dhammas'.
[AN 6.152-154] (For Full Understanding) of Passion, the E.M. Hare translation.
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.
[AN 6.155-181] (For Full Understanding) of Passion, Continued, the E.M. Hare translation.
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.
[AN 6.155-181] Of Other Conditions, the E.M. Hare translation.
The continuation and conclusion of the Wheel at the end of the Sixes.
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.

Unit 62

Thera Gāthā: Psalms of the Early Buddhists. II. Psalms of the Brethren.
[THAG.107] Dhammasava, Mrs. Rhys Davids, translation.
[THAG.108] Dhammasava's Father, Mrs. Rhys Davids, translation.
A man who was 120 years old when he left the world and became an Arahant.
[THAG.109] Saṅgha-Rakkhita, Mrs. Rhys Davids, translation.
[THAG.110] Usabha, Mrs. Rhys Davids, translation.
[THAG.111] Jenta, Mrs. Rhys Davids, translation,
Jenta's Dilemma, Olds translation,
[THAG.112] Vacchagotta, Mrs. Rhys Davids, translation.
[THAG.208] Soṇa-Kuṭikanna, Mrs. Rhys Davids, translation.
[THAG.208] Kosiya, Mrs. Rhys Davids, translation.
[THAG.260] Ānanda Mrs. Rhys Davids, translation.
Andrew Olendzki translation Hellmuth Hecker/Sister Khema translation.
The various verses attributed to Ānanda. Includes the story of his becoming the Buddhas attendant and lists the Buddhas previous attendants. There is also here, in one of Ānanda's verses, what is probably the beginning of the idea that the Buddha left us 84,000 suttas. Of course it is not certain that this was not a later insertion. However, I have personally counted up the suttas and using the most expansive understanding of 'sutta' there are, if not exactly 84,000, very close to that number. And that was not counting the Kuddhaka.

Unit 63

Vinaya Piṭaka
[VP CV 8.1] VP.CV.8.1: Regulations as to the Duties of the Bhikkhus towards One Another, S.B.E.: Rhys Davids, Oldenberg translation.

Unit 64

Saṁyutta Nikāya
[SN 2.12.11] Sustenances, the Mrs. Rhys Davids translation,
Bhikkhu Thanissaro translation.
The Buddha enumerates the four foods which sustain living and shows their connection to the chain of interdependent factors (paṭicca samuppāda) that result in birth, old age, sickness, and death.
Bhk. Thanissaro points out that the foods occupy the position in the paṭicca samuppāda of Upadana, or 'support' (Mrs. Rhys davids 'grasping'; Bhk. Thanissaro's 'clinging/sustenance'). He also warns the reader not to fall into the trap of accepting just one of the several understandings of the mechanism of action of the paṭicca samuppāda: it is not just linear, and it is not just circular, and it is not just a description of the three-lives (past, future, present) involved in becoming an existing being: what it is the most helpful description of the process of becoming an existing being from multiple perspectives simultaneously. As life itself, it needs to be 'seen' three-dimensionally. It applies to the millisecond-to-millisecond movement of an individual through life, it applies to the full extent of the single life, and it applies to the process of repeated rebirth of the individuality. It is equally helpful in the way it points out the places where the chain can be broken.
This sutta also shows how it can be said that by making the study of food one's meditation theme, dukkha, or pain, can be brought to an end, arahantship attained.
[SN 2.12.12] Phagguna, the Mrs. Rhys Davids translation,
After the Buddha has taught the four foods, Moliya Phagguna asks who it is that feeds on the consciousness food. Gotama responds correcting his thinking from 'who feeds?' to 'what results from feeding on?', which leads into the chain of interdependent factors (paṭicca samuppāda).
[SN 2.12.13] Recluses and Brahmins 1, the Mrs. Rhys Davids translation,
The Buddha tells the bhikkhus that any seeker or Brahman who does not know and see the links in the chain of interdependent factors (paṭicca samuppāda) has not realized the benefits of being a seeker or Brahmin.
Note that in this version 'avijja' or 'blindness' is not listed explicitly. Its place is taken by the statement concerning the seeker or Brahman who does not see. The result is the definition of avijja.
[SN 2.12.14] Recluses and Brahmins 1, the Mrs. Rhys Davids translation,
The Buddha tells the bhikkhus that any seeker or Brahman who does not know and see the links in the chain of interdependent factors (paṭicca samuppāda) has not realized the benefits of being a seeker or Brahmin.
This is a variation of the previous sutta. It is very awkwardly done in the translation (and that was not helped by the abridgment), but it would not be easy to find a way to do it that was not awkward in the written word. It is constructed using a rhetorical device where one begins with a statement that is unclear and unfinished which is only finished and made clear by a statement at the end. It works to hold the mind of the listener, but in writing just seems to have been badly constructed.
[SN 2.12.17] The Unclothed (Ascetic), the Mrs. Rhys Davids translation,
Kassapa, a naked ascetic, asks the Buddha a series of questions about the source of pain and to each of his questions receives the response, 'it is not such as that.' When Kassapa asks for an explanation, The Buddha teaches him the 'Doctrine Going Down the Middle': that is, the paṭicca samuppāda, the chain of interdependent factors giving rise to the experience of individualized existence and the resulting pain.
An excellent sutta for sharpening your understanding of the paṭicca samuppāda, the idea of 'not-self, and the theories or views of eternalism and annihiliationism.' The idea that one and the same individual does a deed and experiences the consequence implies the continuity of that individual from the time of the doing of the deed to the time of the receiving of the consequences and can be seen to be in error because it can be seen that there is no thing there which is the self or which has existence which is continuous from the doing of a deed to the receiving of the consequences. The idea that one individuality does the deed and another individuality experiences the consequence (both identified by that individuality as 'my self') implies the extinction of the self that does the deed without the experience of the consequences which is another way of saying that there is no experiencing of the consequences of intentionally done deeds and that the pain that one experiences is a matter of chance and that consequently there could be no escape from pain. Since it can be seen that pain is a result of identification with the doing of deeds done with the intent to create identified-with experience of the consequences, and that there is escape from pain by not doing such intentional deeds, that theory is seen to be incorrect. The resolution of the dilemma is to wake up to the fact that there is no thing there that can be called the 'self' and see the process: Blindness to the process results in own-making, own-making results in identified-with experience of old age, sickness, suffering and death, grief and lamentation, pain and misery, and despair.
Note, while we are speaking about the 'Middle Way' that here that term refers to the paṭicca samuppāda, where in the First Sutta, it refers to the Magga. What does this tell us? It tells us that these two things are equivalents. See if you can see how this can be.
[SN 2.12.18] Timbaruka, the Mrs. Rhys Davids translation,
Timbaruka asks the Buddha a series of questions about the source of pain and pleasure and to each of his questions receives the response, 'it is not such as that.' When Timbaruka asks for an explanation, The Buddha teaches him the 'Doctrine Going Down the Middle': that is, the paṭicca samuppāda, the chain of interdependent factors giving rise to the experience of individualized existence and the resulting pain.
Almost identical to the previous sutta, but without reference to the Eternalist and Annihilationist theories.
[SN 2.12.19] The Wise Man [Compared] with the Fool, the Mrs. Rhys Davids translation,
The Foolish — the Wise, the Olds translation,
the Bhikkhu Thanissaro translation.
The Buddha draws the distinction between the fool born identifying with body and pulled around by desires and the wise man born identifying with body and pulled around by desires: the wise man takes on the burden of the holy life and gives up his blindness and thirsts for pleasures of the senses where the fool does not.
I did a translation because Mrs. Rhys Davids construction does not make it clear that what is being talked about is how, though the wise man and the fool begin at the same point it is how they deal with the situation that makes the difference. Bhk. Thanissaro's translation is good enough. I have introduced some readings that are a little different, hopefully clearer.
[SN 2.12.20] Untitled, the Mrs. Rhys Davids translation,
The Buddha teaches that whether a Buddha arises or not, existence arises as a consequence of a chain of interdependent factors, that each of the factors is impermanent, and that one who sees coming into existence and existence in this way will not have ideas of self with regard to the past, future or present.
A famous sutta because of the following lines:

Tathāgatas appearing
or Tathāgatas not appearing,
one fact remains:
things are established
things are steered
through 'this-resultings'.
— Olds, trans.

Mrs. Rhys Davids:

Whether, brethren, there be an arising of Tathāgatas,
or whether there be no such arising,
this nature of things just stands,
this causal status,
this causal orderliness,
the relatedness of this to that.

Bhk. Thanissaro:

Whether or not there is the arising of Tathāgatas,
this property stands —
this regularity of the Dhamma,
this orderliness of the Dhamma,
this this/that conditionality.

Bhk. Bodhi:

Whether there is an arising of Tathāgatas,
or no arising of Tathāgatas,
that element still persists,
the stableness of the Dhamma,
the fixed course of the Dhamma,
specific conditionality.

Obviously the saying is famous not because there is any agreement as to what it means, but because of the statement that the phenomena of dependence is something that was discovered by the Buddha, not invented by him, and is, consequently, discoverable by others for themselves. An idea that is always appealing to the rational mind.
I have changed my attitude towards translating 'dhātu' as 'element'. Thought of as 'aspect', as it could be here, it would be a useful translation. But note my use of 'fact' as a translation for 'dhātu'. which works very well here. I have not seen this used before for 'dhātu' and it seems to reasonably fit most cases.
I don't think translating 'dhamma' here as 'Dhamma' makes good sense. This is speaking about something that is possible to discover without the appearance of a Buddha. If 'the teaching' is intended by 'Dhamma' that is out of the question in this case. It is possible that this refers to 'a law of nature' (such as the Tao) but that would throw the meaning of the sutta from the discussion of 'this resulting from that' to the nature of Dhamma. And it would do it for only this section, where, if it were a discussion of Dhamma as a law of nature, this idea should be present in the next two sections. I think the simpler explanation is that Gotama is explaining how things work whether or not Buddhas appear.
As for the obscurity of the last line, I believe that is answered by understanding that in many cases like this when the word 'this' is used, it is intended to mean 'this world' or 'this that has become' or 'this body' or 'this everything whatsoever'. See on this idea the use of 'this' in the definition of 'dukkha' at DN 22 and elsewhere, 'Idaṁ dukkhan.' and in the next sutta in the condensed version of the paṭicca samuppāda: Iti imasmiṁ sati idaṁ hoti. The idea is basically as the other translators have it: [~ is the case] through this resulting in that. The idea seems to have been understood in the condensed formula something like I have given it.
[SN 2.12.21] The Ten Powers (1), the Mrs. Rhys Davids translation,
The Buddha states that it is because he has ten powers and is confident in four ways that he is able to teach about the components of existence, their arising and their ending.
The Buddha does not explain the ten powers or the four confidences in this sutta, but I have listed them in a discussion thread on the forum: The Ten Powers and the Four Confidences of the Tathāgata,
Mrs. Rhys Davids references MN 12: The Greater Discourse on the Lion's Roar for the details. See also: AN 10.21.
[SN 2.12.22] The Ten Powers (2), the Mrs. Rhys Davids translation,
The Buddha states that it is because he has ten powers and is confident in four ways that he is able to teach about the components of existence, their arising and their ending and then adds an inspiring admonition to give up lazy ways and take on energy to accomplish the goal.
[SN 2.12.23] Causal Association, the Mrs. Rhys Davids translation,
Bhikkhu Bodhi translation.
The Buddha teaches a variation of the paṭicca samuppāda which works back from the elimination of the corrupting influences (āsavas) and he states that there is no destroying the corrupting influences without knowing and seeing this progression.
The key word to understand here, aside from the terms for the links themselves, is 'Upanisa' = up-sitting ('Set ya'sef down!') that which gives rise to the setting up of something. Bhk. Thanissaro: 'prerequisites'; Bhk. Bodhi: 'Supporting Conditions'
[SN 2.12.24] Sectarian Teachers, the Mrs. Rhys Davids translation,
Sariputta teaches Wanderers that ask about who causes kammic consequences that it is in all cases contact that results in kammic consequences. This is repeated to the Buddha by Ānanda, and confirmed by Gotama and then Ānanda, remarking on how interesting it is that the whole doctrine could be stated with one word like this, when asked to do so, gives a version of the sequence in detail.
It is very interesting! Although it is stated in a different way by Ānanda, what is being said is that it is because of deliberate intention resulting from ignorance that 'self' is projected into the contact of consciousness with named forms that is then experienced as "I am experiencing". Consequently it is a matter of eliminating the ignorance that propels this projecting of self into such contact that brings pain to an end.
[SN 2.12.25] Bhūmija, the Mrs. Rhys Davids translation,
Sariputta teaches Venerable Bumija who asks about who causes kammic consequences that it is in all cases contact that results in kammic consequences. This is repeated to the Buddha by Ānanda, and confirmed by Gotama and then Gotama goes on to explain that pleasure and pain correspond to the intent with which deeds of body, speech and mind are done. He further explains that intent can originate with the self or with another and can be done by the self either knowingly or without reflection.
The Pāḷi text in some versions ends the first part of Gotama's expansion of this sutta with 'avijjā-paccayā va' and in some versions has this phrase as beginning the next section. Woodward, in AN 4.171 has opted to use it both at the end of this section and the beginning of the next. Mrs. Rhys Davids has put it at the beginning of the next section per the PTS text. Put at the beginning of the second section, it should also be at the beginning of the next two sections which is how I have reconstructed it here. Bhk. Thanissaro abridges, but appears to indicate that he would follow this plan. Bhk. Bodhi has it only at the end of the first section. It makes bad sense in this position. The idea described there is that it is intent (Bhk. Bodhi's 'volition') that is the basis for the arising of pleasant or painful consequences of deeds. Intent can be ignorant or not, ignorance is not an alternative to intent. The BJT Pāḷi was a complete mess which I have straightened up for the version here.
[SN 2.12.26] Upavāna Suttaṁ,
Upavāna, the Mrs. Rhys Davids translation,
The Buddha teaches Venerable Upavāna who asks about who causes kammic consequences that it is in all cases contact that results in kammic consequences.
A variation of the previous, or perhaps the previous are variations of this one.
[SN 2.12.27] The Causal Relation, the Mrs. Rhys Davids translation,
Results, the M. Olds translation.
The Buddha gives the chain of interdependent links leading from blindness to pain and then gives definitions of the individual links.
This one should be on everyone's 'Must Read' list. Having the definitions for the individual terms allows one to work out the meaning for one's self. I have given a translation with my best understanding. My suggested main point to consider would be to avoid the idea of causation. This is a chain of interdependent associations. See also, for an almost identical sutta, SN 2.12.2 where Bhk. Thanissaro has a translation.
[SN 2.12.28] The Brother, the Mrs. Rhys Davids translation,
A variation of the previous.
[SN 2.12.29] Recluses and Brahmins (1), the Mrs. Rhys Davids translation,
The Buddha tells the bhikkhus that any recluse or Brahmin who does not understand the chain of interdependent factors that result in pain has not realized the goal of being a recluse or Brahmin, but any one who does understand has realized that goal.
[SN 2.12.30] Recluses and Brahmins (2), the Mrs. Rhys Davids translation,
The Buddha tells the bhikkhus that any recluse or Brahmin who does not understand the chain of interdependent factors that result in pain will be able to stand up to passing beyond pain is something that cannot happen, but any one who does understand will be able to do so.
A variation of the previous.
[SN 2.12.31] Become, the Mrs. Rhys Davids translation,
Prompted by a question from the Buddha which at first perplexes him, Sariputta explains in detail the meaning of what it is that is practiced by the bhikkhu in training and what it is that is different in the practice of the adept.
[SN 2.12.32] Kaḷāra, the Mrs. Rhys Davids translation,
Kalara in bringing Sariputta the news that Moliya Phagguna has left the order discovers by Sariputta's responses that Sariputta has become Arahant. He reports this to the Buddha and the Buddha summons Sariputta to question him about the manner of his declaration and questions him further asking him about the paṭicca samuppāda.
The secondary value of this sutta is as an interesting window on the manners and modes of dialogue of the times, and the flexibility of analysis of the paṭicca samuppāda. In the case of this sutta the chain was considered sufficiently developed to lead to arahantship, at 'sense-experience' to be interrupted at that point.
[SN 2.12.33] The Bases of Knowledge (1), the Mrs. Rhys Davids translation,
The Buddha casts the paṭicca samuppāda in terms of forty basis of knowledge, explains of what that knowledge consists, and applies that knowledge to the future and the past.
Mrs. Rhys Davids calls the application of the knowledge to the future and the past 'retrospective knowledge'; Bhk. Bodhi calls it 'knowledge of entailment'. What it is is the drawing of inference. "I see that it is this way now, seeing that it is this way now and can be no other way, I understand (in retrospect) that it will have been such in the past and I understand that in future it will entail a similar process.'
This sutta is virtually incomprehensible in abridged form and magical when unabridged. What we have here is the key to the three knowledges of the Arahant, the 'tivijja.' Seeing the application of the paṭicca samuppāda to the past is the key to seeing past lives; seeing how it applies to the future is the key to seeing the passing away and rising up again of beings according to their deeds, and seeing it as it is in the present is the way to ending the corrupting influences āsavas.
Purification of each knowledge-base is done by way of seeing, in the mind's eye, actual cases in one's self and in others in terms of each of the bases, past, future, present. 'What is it that keeps me 'being?' What is it that supports that inability to let it go? Is it the desire for sense pleasures? Is it some viewpoint? Is it the belief in ethics and rituals? Is it some experience of self? Does this apply only to me or does it apply to all beings? Does this apply in all cases in the past? In the future?
This sutta gives us the tools to work through the paṭicca samuppāda in detail step-by-step. But it should not be done 'intellectually'! You need to 'see' in pictures exemplifying each step. That takes effort but will prove convincing knowledge.
[SN 2.12.34] The Bases of Knowledge (2), the Mrs. Rhys Davids translation,
The Buddha casts the paṭicca samuppāda in terms of seven aspects: The relatedness of this to that put positively and negatively; positively and negatively with regard to the past; positively and negatively with regard to the future; and the implication when cast in general terms.
A good companion piece to the previous as is indicated by its title. It emphasizes the issue of the timelessness of the law.
[SN 2.12.35] Conditioned by Ignorance (1), the Mrs. Rhys Davids translation,
the H.C. Warren translation
In response to a series of questions concerning 'who' experiences the various stages of the paṭicca samuppāda, The Buddha explains that these questions assume the idea of an individual or experiencer, and a differentiation between the experience and the experiencer and that such an assumption falls into the trap of postulating an eternal self or a self that is annihilated and that with either of those two extreme views it is not possible to end pain and reach the goal of Arahantship and that this amounts to blindness, but by bringing this blindness to an end and seeing that the process is impersonal the end of pain is attainable and the goal of Arahantship can be reached.
This is a different set of questions than those which are referred to as 'not answered' by Gotama. Here he suggests the questions themselves are mis-phrased. Be sure to check out the Warren translation!
Working back from the Buddha's response, we have a problem with all translators translating the first part of the bhikkhu's questions as "What is X?" The question 'What is X?' is a valid one and is asked by The Buddha himself rhetorically in many of the previous suttas explaining the factors. The PTS Pāḷi and the CSCD puts this as a compound question rather than two separate questions; the BJT puts it as two separate questions. As one question it can be heard as: 'What is, and what experiences X?' And the Buddha's response then makes sense when he says that to pose the question that way implies an experiencer and a distinction between the experience and the experiencer and that where such distinctions are being made this implies one or the other of the speculative viewpoints called eternalism or annihiliationism, both of which can be shown to be in error and which, if held, bar living the sort of life that would lead to the end of pain and Arahantship.
[SN 2.12.36] Conditioned by Ignorance (2), the Mrs. Rhys Davids translation,
The Buddha explains that questions concerning 'what and who' experiences the various stages of the paṭicca samuppāda assume the idea of an individual or experiencer, and a differentiation between the experience and the experiencer and that such an assumption falls into the trap of postulating an eternal self or a self that is annihilated and that with either of those two extreme views it is not possible to end pain and reach the goal of Arahantship and that this amounts to blindness, but by bringing this blindness to an end and seeing that the process is impersonal the end of pain is attainable and the goal of Arahantship can be reached.
Almost identical to the previous but without the questioner. Mrs. Rhys Davids abridges completely. Here the BJT is in conformity with the PTS and CSCD in having the question posed as a single compound question. I suspect the first BJT was made to conform to the Rhys Davids translation.

Where everything is tottering
it is above all necessary that something, no matter what, remain steadfast
so that the lost can find a connection and the strayed a refuge.
— Metternich, quoted in Kissinger, World Order.

Buddhism: What the Buddha taught. Steadfast since 480 B.C.

Unit 65

Dhammatalk Discussion Forum
The Ten Powers and the Four Confidences of the Tathāgata, A list and first stab at an accurate version of these two groups of attributes of the Tathāgata.

'Wherever there is sense-experience, there is pain.'
Yam kiñci vedayitaṁ taṁ dukkhasmiṁ.
— SN 2.12.32

Unit 66

Saṁyutta Nikāya
[SN 2.12.37] Not Yours, the Mrs. Rhys Davids translation,
The Buddha explains that body belongs neither to the self nor to another and arises as a result of action and its repeated reappearance is brought to a halt by the ending of that action.
By 'belonging to another' is meant such things as having been the creation of a creator god or under the ultimate control of any other being.
[SN 2.12.38] Will (1), the Mrs. Rhys Davids translation,
The Buddha states that where there is the heart, or intent, or resolve or even pre-occupation with doing or acting, that provides a basis for consciousness of self, or re-birth, in the future.
If there are any that still doubt my translation of saṅkhāra as 'own-making', (or, at least that it should be translated using some term which implies the same thing) reading this sutta should resolve that doubt. This is the description of saṅkhāra using other terms. In other words, the other words are saying that it is by intending to act (without renouncing or abandoning that intention) consciousness is projected into the future becoming of individuality.
[SN 2.12.39] Will (2), the Mrs. Rhys Davids translation,
The Buddha states that where there is the heart, or intent, or resolve or even pre-occupation with doing or acting, that provides a basis for consciousness and the rest of the links in the chain of dependent factors leading to birth and old age, sickness and death.
An even more convincing argument for the case of translating saṅkhāra as 'own-making'. Here intent, etc. leading to consciousness takes the place of saṅkhāra 'own-making', in an otherwise conventional listing of the links in the paṭicca samuppāda.
[SN 2.12.40] Will (3), the Mrs. Rhys Davids translation,
The Buddha states that where there is the heart, or intent, or resolve or even pre-occupation with doing or acting, that provides a basis for consciousness and there follows a bending down to a going to a coming into rebirth, aging and death in the future.
A third variation on the previous two, briefly encapsulating the idea of the paṭicca samuppāda into 'a basis for consciousness having been established there is going on to rebirth and all that follows.
A very important set of suttas!
[SN 2.12.41] The Fivefold Guilty Dread (1), the Mrs. Rhys Davids translation,
The Buddha tells Anāthapiṇḍika that when a layman is able to identify in himself that he is free from the five sources of guilty dread in poor ethical behavior, when he has solid faith in the Buddha, Dhamma and Saṅgha, and when he has wised up to the aristocratic method, he may call himself a Streamwinner and assure himself that rebirth below human states is finished.
Faith in the Buddha is faith that Gotama did in fact achieve the end of pain, faith in the Dhamma is faith that that is the way to do it, faith in the Saṅgha is faith that those in the various stages of awakening are following the path pointed out by Gotama, and that, as such, they are worthy of honor. Understanding the Aristocratic method is understanding the mechanism. It is not just knowledge of the links, but it is actually seeing how this leads to that.
Mrs. Rhys Davids has translated 'ariyo ñāyo' (Aristocratic Method or Noble Method) 'Ariyan truth', which could lead to confusion of this with the 'Ariyan Truths', which would be confusing translation but correct Dhamma and that is actually the basis for her translation. She quotes commentary: 'Buddhaghosa quotes a text which says that the Causal Law and the Eightfold Path are both ñāyo. I would go farther and say that they are two different ways of saying the same thing.
[SN 2.12.42] The Fivefold Guilty Dread (2), the Mrs. Rhys Davids translation,
The Buddha tells a group of bhikkhus that when a disciple is able to identify in himself that he is free from the five sources of guilty dread in poor ethical behavior, when he has solid faith in the Buddha, Dhamma and Saṅgha, and when he has wised up to the aristocratic method, he may call himself a Streamwinner and assure himself that rebirth below human states is finished.
Almost identical to the previous sutta.
[SN 2.12.43] Ill, the Mrs. Rhys Davids translation,
The Buddha explains a version of the paṭicca samuppāda that begins with the six realms of the senses.
Another way of saying that is that this sutta gives the details of the way consciousness resulting in named-forms turns into the six realms of the senses.
Another good possible translation for paṭicca! 'Turns into'. Blindness turns into own-making, own-making turns into consciousness; consciousness turns into named-forms; named forms turns into the six realms of the senses ...
[SN 2.12.44] The World, the Mrs. Rhys Davids translation,
The Buddha explains a version of the paṭicca samuppāda wherein the origin of the world begins with the six realms of the senses.
Almost identical to the previous but substituting 'The World' for "Pain". Note that here is an example where the Buddha explains the origin of the world. Those who say that he never explained the origin of the world did not read carefully those passages where he is asked about the origin of the world. In those passages he is not asked: what is the origin of the world? He is asked: 'Does the world exist?" and his response is either 'this is not explained by me' or 'it is not such as that'.
[SN 2.12.45] Ñātika Suttaṁ the Mrs. Rhys Davids translation,
The Buddha recites a version of the paṭicca samuppāda that explains that the origin of pain begins with the six realms of the senses.
Identical to #43, but here the Buddha is overheard reciting it to himself.
[SN 2.12.46] A Certain [Brahmin], the Mrs. Rhys Davids translation,
A question about who experiences the consequence of deeds leads to an exposition of the paṭicca samuppāda.
[SN 2.12.47] Jāṇussoṇi, the Mrs. Rhys Davids translation,
A question about the existence or non-existence of the world leads to an exposition of the paṭicca samuppāda.
[SN 2.12.48] The Brahmin Wise in World-lore, the Mrs. Rhys Davids translation,
Questions about the existence and nature of the world lead to an exposition of the paṭicca samuppāda.
[SN 2.12.49] The Ariyan Disciple the Mrs. Rhys Davids translation,
The Buddha describes how the student of the Aristocrats is free from doubts concerning the origin and ending of pain (dukkha).
[SN 2.12.50] The Ariyan Disciple (2) the Mrs. Rhys Davids translation,
The Buddha describes how the student of the Aristocrats is free from doubts concerning the origin and ending of pain (dukkha).
Almost identical to the previous.
[SN 2.12.51] Pondering the Mrs. Rhys Davids translation,
An outline of the practice to be used by the person interested in comprehending the paṭicca samuppāda.
The term translated 'pondering' by Mrs. Rhys Davids is 'pari-vimaṁsana', literally 'all-round re-membering'; but usually vimaṁsa is translated 'in-vestigation.' It should not be confused with vicara, also translated 'pondering,' although vimaṁsa is probably vicara. Also included in this sutta is a test that measures one's understanding. If one is still making plans, one has not yet got a thorough understanding. This means that although one may understand in theory, intellectually, the real job here is 'seeing' or 'knowing': seeing the inevitable progression from own-making to death in the mind's eye in the real world in absolutely every plan-making without exception.
[SN 2.12.52] Grasping, the Mrs. Rhys Davids translation,
The Buddha likens contemplation of delight in sense pleasures to throwing fuel on a fire.
The subject in Pāḷi is 'upādāna' and the simile makes it clear that the idea is fueling or feeding. It looks like this was the sutta that resulted in Bhk. Thanissaro's translation 'sustinance', but here he has translated it as 'clinging'. It now looks to me like the whole idea of 'grasping' or 'clinging' is off the mark and arose out of a bias to see the series as a description of causation with an individuality as the agent. The individual clings or grasps; the phenomena needs fueling, sustenance, food, support.
[SN 2.12.53] Fetters the Mrs. Rhys Davids translation,
The Buddha likens the yokes to rebirth as the maintenance necessary to keep an oil lamp burning.
Very similar to the previous sutta, the distinction to be drawn from the similes is that while upādāna is strictly 'fueling', the saṅyojana involves other maintenance tasks. One does not just add more oil, one must also trim the wick. That's the wiki-wacki-wiki.

The Andrews Sisters – The Carioca

"The Carioca" as written by Edward Eliscu, Gus Kahn and Vincent Youmans:

Say, have you seen a Carioca?
Its not a foxtrot or a polka
It has a little bit of new rhythm, a blue rhythm that sighs

It has a meter that is tricky
A bit of wicked wacky-wicky
But when you dance it with a new love, there's a true love in her eye ...

Lyrics © Warner/Chappell Music, Inc., The Songwriters Guild Of America

The contemplation of the pleasures to be found in sense experience is the fuel or underlying motivation,
the yokes to rebirth (viewpoints concerning self, doubts, trust in good works and ethical conduct, wanting pleasure, deviance, lust for material things, lust for immaterial things, pride, fear and blindness) are the mechanisms, the means of maintenance, the actions of fueling, that are used by the individual to keep the flame burning. One needs to eliminate both, but the elimination of one eliminates the other. An important distinction that is the explanation I was looking for to point out why ideas such as 'grasping' are not a good translation for 'upādāna'. And if you will permit I will suggest also that this is the real meaning of Dhamma Research. Bear down on what is actually being said by Gotama, and even the sequences of the suttas, and it will be seen that the questions that arise in one's mind have been anticipated and answered by The Buddha. The Pāḷi language teaches itself to the listener. The Dhamma teaches the translator how to translate.
[SN 2.12.54] Fetters (2) the Mrs. Rhys Davids translation,
The Buddha likens the yokes to rebirth to the maintenance necessary to keep an oil lamp burning.
Identical to the previous sutta but omitting the initial statement for both positive and negative cases.
[SN 2.12.55] The Great Tree the Mrs. Rhys Davids translation,
The Buddha likens the prospects for continued growth for one who delights in contemplation of whatever is included under the heading of fuel to the condition of a great tree with healthy roots sucking up its nourishment.
Of course he recommends chopping the tree down and destroying its every trace. It is interesting to note that there is a great variation in the use made of the same image in similes throughout the suttas. The Great Stable and Pithy Tree is often made to be the simile for the Buddha's Dhamma, where here it is made to be all that stands for the world of pain.
[SN 2.12.56] The Great Tree the Mrs. Rhys Davids translation,
The Buddha likens the prospects for continued growth for one who delights in contemplation of whatever is included under the heading of fuel to the condition of a great tree with healthy roots sucking up its nourishment.
Identical with the previous but omitting the initial statement for both positive and negative cases.
[SN 2.12.57] The Sapling, the Mrs. Rhys Davids translation,
The Buddha likens the contemplation of that which yokes one to rebirth to the prospects of a young tree that is well tended and recommends in stead chopping that young tree down and destroying it completely.
Here Mrs. Rhys Davids confronts the clear indication that upādāna means fuel by stating that it means fuel and grasping equally. PED has 'grasping' and such as meaning #2. It looks to me as though in all cases 'fueled' would do and would be more clear. Does a fire 'cling' to the wood? (Bhk. Thanissaro notes that that is, in fact, the early Indian idea). I think the whole idea of grasping is encompassed by the idea of taṇhā, or thirst. What upādāna would then describe is the action taken upon experience of thirst. So "grasping" isn't that bad.
Why repeat the previous sutta for a young tree? Possibly because some young trees might not recognize themselves in the image of a great tree. Possibly some teaching Dhamma might think the idea applied only to great trees.
[SN 2.12.58] Name-and-Shape, the Mrs. Rhys Davids translation,
The Buddha likens the prospects for continued growth for one who delights in contemplation of whatever is included under the heading of fuel to the condition of a great tree with healthy roots sucking up its nourishment.
A variation of #55, but in this case in stead of saying that such contemplations lead to fueling rebirth, he states that they lead to a 'descent' of named-forms. In other words he has placed this thinking about such things in the position of blindness resulting in own-making resulting in consciousness resulting in named-forms. Again note that the idea is not 'cause' but 'a descent of' as though named-forms were a previously existing phenomena that attached themselves to own-making. I am not suggesting that there is any actual pre-existing named-shape, but only that it is 'like that'. We are talking about the arising (or descent) of an illusion which does not require any 'substance,' pre- or post.
[SN 2.12.59] Consciousness, the Mrs. Rhys Davids translation,
The Buddha likens the prospects for continued growth for one who delights in contemplation of whatever is included under the heading of fuel to the condition of a great tree with healthy roots sucking up its nourishment.
A variation of the previous, this time the result being said to be the descent of consciousness. One step back from the previous. So the three previous suttas are being shown to be equivalents with different elaboration of the details.
[SN 2.12.60] The Base, the Mrs. Rhys Davids translation,
After Ānanda praises the exposition of the paṭicca samuppāda to him, The Buddha cautions him that this is no easy thing to see and he goes on to liken the prospects for continued growth for one who delights in contemplation of whatever is included under the heading of fuel to the condition of a great tree with healthy roots sucking up its nourishment.
With the exception of the introductory story, identical to the previous sutta.
[SN 2.12.61] The Untaught, the Mrs. Rhys Davids translation,
the K. Nizamis translation.
The Buddha points out that because it is easier to become repelled by body than by mind, that it would be better for most people if they thought of the body as the self. That way they would not be attached to it and might more easily become free from it. Then he compares the mind to a monkey traveling from branch to branch.
A famous sutta because of the simile of the monkey for the mind.
It is interesting to note here that the Buddha speaks of 'heart' 'mind' and 'consciousness' (cittam, mano, viññāṇaṁ) more or less as synonyms much as we do here today [USA Friday, November 14, 2014 9:32 AM]. So at least when we are not bearing down on subtleties, we do not need to be concerned that we are being misleading when we use these terms interchangeably.
[SN 2.12.62] The Untaught (2), the Mrs. Rhys Davids translation,
the Warren translation.
The Buddha points out that because it is easier to become repelled by body than by mind, that it would be better for most people if they thought of the body as the self. That way they would not be attached to it and might more easily become free from it. Then he describes how it is that consciousness arises through contact, sense-experience and perception and that it is by perceiving that that detachment leads to freedom and the knowledge of freedom.
This sutta begins as the previous, omits the simile of the monkey, and finishes with what is essentially a condensation of the paṭicca samuppāda into four steps: contact, sense-experience, perception and consciousness.
[SN 2.12.66] Handling, the Mrs. Rhys Davids translation,
The Buddha teaches a method for self-mastery based on conceptualizing the world and its pleasures and delights as inherently painful.
[SN 2.12.69] The Swelling [Tide], the Mrs. Rhys Davids translation,
The Buddha likens the momentum of ignorance to the way the rise and fall of the sea-level influences the momentum of the flow of water in the great rivers, streams, lakes, and feeder streams.
This sutta poses some difficulties with regard to making the simile comport with the message. The words to understand here are upaya (PED: approach, undertaking, taking up; clinging to, attachment ... in an- (anūpaya metri causa) not going near, aloof, unattached) from upa-upāya, and apaya from an-upāya (I say), which would have the meaning here not of rise or fall, but of flow or impeded momentum. The flood tide does cause back-flow in some rivers, but to 'see' either the change in level or momentum of the tributaries, etc., takes some imagining.
[SN 2.12.70] The Untaught (2), the Mrs. Rhys Davids translation,
Susima enters the order to learn the secret of Gotama's ability to generate respect and donatives. There he hears about bhikkhus gaining Arahantship and questions them about super-normal powers. These bhikkhus tell him they have no super-normal powers and have been awakened through wisdom. Questioning the Buddha about this he learns to appreciate the Dhamma and confesses his earlier bad intentions.
This sutta figures prominently in the discussion of whether or not the jhānas are necessary for the attainment of Arahantship. Bhk. Bodhi deals with this in a footnote where he points out that the idea that these bhikkhus did not attain jhāna is a statement made by the commentator, not something found in the sutta.
What is interesting is to ask yourself what it is that Susima sees that has convinced him of the error of his ways and the superior nature of the Buddha's Dhamma.
What we have here is a number of bhikkhus that have declared arahantship who also say they do not have a number of supernormal powers usually associated with arahantship. Then Susima is lead by the Buddha through the paṭicca samuppāda step-by-step and he shows that he has full comprehension of this doctrine. Then Gotama makes a comparison between the knowledge of the bhikkhus with the knowledge of Susima which would indicate that the knowledge of Susima and the knowledge of the bhikkhus is the same. And both parties do not have supernormal powers. But the Bhikkhus are Arahants and Susima is not. What is the difference? Two things: Susima has not asked about the third 'vision' of the Arahant: the perception that the corrupting influences (āsavas) are destroyed; and the bhikkhus say they are liberated 'through wisdom'. "First comes attaining knowledge of Dhamma, following that comes knowledge of Nibbāna." This is as much as to say: 'Forget about magic powers, what is important is to take knowledge of the Dhamma and using wisdom so reconstruct your behavior as to lead to Nibbāna. As for those supernormal powers: All the powers mentioned by Susima are relative to this world. For the Arahant they are 'optional,' or possibly 'later' developments. That is: what the Buddha is describing is that wisdom indicates a progression from attaining knowledge to attaining Nibbāna and that attaining supernormal powers or not, should come after. Susima sees the wisdom, recognizes that he has been pursuing the worldly and that it has nearly lead him into becoming a thief (of Dhamma) and to the danger of a very bad outcome.
In the middle of the Pāḷi for this sutta there is a huge or insignificant mistake which has led to Mrs. Rhys davids making a completely incomprehensible translation of a paragraph pretty much necessary for the understanding of the sutta. Bhikkhus Bodhi and Thanissaro come up with alternative, certainly more comprehensible translations. I have suggested in a note in the Pāḷi that the problem is what looks like a messed up abridgment. This book seems to have a number of unusual ways of abridging. This could mean it was early and a 'style' had not yet been worked out, or that it came later and represents an effort to change the usual style. I would go for the 'early' explanation as the paṭicca samuppāda is a topic that would have been high on any list of priorities for forming a collection based on topics.
[SN 2.12.71-81]
PTS: 71-81: 71. Decay-and-Death,
72. Birth,
73. Becoming,
74. Grasping,
75. Craving,
76. Feeling,
77. Contact,
78. Sense,
79. Name-and-Shape,
80. Consciousness,
81. Activities, II.92. (all on one file)
Any shaman or Brahman who does not understand the paṭicca samuppāda in all its details has not realized the benefits of being a shaman or Brahman.
Except for the fact that made to stand alone as individual suttas each link is shown to encompass all the other links is made clear, this is really one sutta. Another way of saying that is to say that to fully understand any one single link all the other links must be understood.
Antara-peyyālaṁ Final Repetition:
[SN 2.12.82] The Teacher, The Mrs. Rhys Davids translation,
[SN 2.12.83] Training, The Mrs. Rhys Davids translation,
[SN 2.12.84] Practice, The Mrs. Rhys Davids translation,
[SN 2.12.85] Will, The Mrs. Rhys Davids translation,
[SN 2.12.86] Exertion, The Mrs. Rhys Davids translation,
[SN 2.12.87] No Turning Back, The Mrs. Rhys Davids translation,
[SN 2.12.88] Ardour, The Mrs. Rhys Davids translation,
[SN 2.12.89] Energy, The Mrs. Rhys Davids translation,
[SN 2.12.90] Perseverance, The Mrs. Rhys Davids translation,
[SN 2.12.91] Mindfulness, The Mrs. Rhys Davids translation,
[SN 2.12.92] Understanding, The Mrs. Rhys Davids translation,
[SN 2.12.93] Earnestness, The Mrs. Rhys Davids translation.
The things that must be done for the full understanding of the details of the paṭicca samuppāda.
These all should really be one sutta. They are in the form of the Wheel, where one series of concepts is played off against another series. Elsewhere in the collections this might have been calculated as 132 suttas.
[SN 2.13.2] The Bathing Tank, the Mrs. Rhys Davids translation,
A simile for the great accomplishment of the Streamwinner.
[SN 2.13.3] Confluent Waters (1), the Mrs. Rhys Davids translation,
A simile for the great accomplishment of the Streamwinner.
[SN 2.13.4] Confluent Waters (2), the Mrs. Rhys Davids translation,
A simile for the great accomplishment of the Streamwinner.
Compare with the previous sutta. The simile is inverted. A trick that is used with several similes in the Suttas.
[SN 2.13.5] The Earth, the Mrs. Rhys Davids translation,
A simile for the great accomplishment of the Streamwinner.
[SN 2.13.6] The Earth, the Mrs. Rhys Davids translation,
A simile for the great accomplishment of the Streamwinner.
The inverse of the previous.
[SN 2.13.7] The Sea (1), the Mrs. Rhys Davids translation,
A simile for the great accomplishment of the Streamwinner.
[SN 2.13.8] The Sea (2), the Mrs. Rhys Davids translation,
A simile for the great accomplishment of the Streamwinner.
The inverse of the previous.
[SN 2.13.9] The Mountain Simile (1), the Mrs. Rhys Davids translation,
A simile for the great accomplishment of the Streamwinner.
[SN 2.13.10] The Mountain Simile (2), the Mrs. Rhys Davids translation,
A simile for the great accomplishment of the Streamwinner.
The inverse of the previous.
[SN 2.13.11] The Mountain Simile (3), the Mrs. Rhys Davids translation,
A simile for the great accomplishment of the Streamwinner.
A variation of the first Mountain sutta.

Jujube. The fruit is an edible oval drupe 1.5–3 centimetres (0.59–1.18 in) deep; when immature it is smooth-green, with the consistency and taste of an apple, maturing brown to purplish-black and eventually wrinkled, looking like a small date. There is a single hard stone similar to an olive stone.
— Wikipedia

— p.p.

Seeking for the profound: This last sutta is different from the first Mountain simile only in that beans are used for comparison rather than mustard seeds. The conclusion is that the difference between the difference between three mustard seeds and Mt. Everest, and the difference between three beans and Mt. Everest is insignificant.
[SN 2.15.2] Earth, the Mrs. Rhys Davids translation,
A simile for the incalculable length of time we have been passing from birth to birth suffering pain, suffering disaster filling the charnel fields tied to the unwanted, separated from the loved.
[SN 2.15.3] Tears, the Mrs. Rhys Davids translation,
A simile for the incalculable length of time we have been passing from birth to birth suffering pain, suffering disaster filling the charnel fields tied to the unwanted, separated from the loved.
[SN 2.15.4] Milk, the Mrs. Rhys Davids translation,
A simile for the incalculable length of time we have been passing from birth to birth suffering pain, suffering disaster filling the charnel fields tied to the unwanted, separated from the loved.
These three and the one preceding them already posted are four of the most moving suttas in the whole of the collections.

Incalculable is the beginning, brethren, of this faring on.
The earliest point is not revealed
of the faring on, running on,
of beings cloaked in ignorance,
tied to craving.

Thus many a day, brethren,
have ye been suffering ill,
have ye been suffering pain,
have ye been suffering disaster,
have the charnel-fields been growing.

Thus far enough is there, brethren,
for you to be repelled
by all the things of this world,
enough to lose all passion for them,
enough to be delivered therefrom.

— Mrs. Rhys Davids translation of SN 2.15.4.

[SN 2.15.5] The Hill, the Mrs. Rhys Davids translation,
The Buddha provides a simile to describe the length of an aeon.

Unit 67

Pāḷi Buddhist Review, Vol.5 #1-2 The first article is the Ñāṇamoli Thera translation of Majjhima Nikāya 1: The Mūlapariyaya Suttanta. Slightly different than the version edited by Bhk. Bodhi. Edited plus notes and commentary by Ven. Khantipālo.

Unit 68

Vinaya Piṭaka
[VP.2.MV.9.1] Chapter 9.1 An example of the formula for confession of a fault.

Unit 69

Saṁyutta Nikāya
[SN 2.15.6] Mustard-Seed, the Mrs. Rhys Davids translation,
The Buddha provides a simile to describe the length of an aeon.
[SN 2.15.7] Disciples, the Mrs. Rhys Davids translation,
The Buddha provides a simile to describe the number of aeons that there have been.
The simile is not intended to suggest the number of aeons that have passed since the beginning of time. It is intended to show that the scope is beyond reckoning. To reckon the scope that is provided, four disciples who live 100 years, recall just the fact of an aeon 100,000 times in a day. Figuring a disciple to start his recollections at age 15, that is 4 X 100,000 X 365 x 85 = 124,100,000 aeons. Figuring an aeon at 10,395,902,500 years (103,959,025 sesame seeds removed from a Magadhan Karika one at a time every hundred years (see Magadha Karika) that is 1,290,131,500,250,000,000 years from the time where it was not possible for our Buddha to recall back further. Our Buddha is said to have been the weakest in the line of known previous Buddhas.
[SN 2.15.8] Ganges, the Mrs. Rhys Davids translation,
The Buddha provides a simile to describe the number of aeons that there have been.
A variation on the previous.
[SN 2.15.9] The Stick, the Mrs. Rhys Davids translation.
The Buddha likens the way beings are reborn here and there to the way a stick, tossed into the air, lands sometimes on one end sometimes on the other and sometimes on its side.
[SN 2.15.10] A Person, the Mrs. Rhys Davids translation,
The Buddha tells the bhikkhus that the pile of a single person's bones during only one aeon would be greater than a huge mountain. ... if there were a collector of such bones, and if the collection were not destroyed.
[SN 2.15.13] Thirty Only, the Mrs. Rhys Davids translation.
A hair-raising sutta in which the Buddha awakens thirty bhikkhus by describing to them the oceans of their own blood that has been spilled in executions and slaughters in their round of rebirths.
[SN 2.15.14] Mother, the Mrs. Rhys Davids translation.
The Buddha tells the bhikkhus that due to the long course of rebirths it is hard to find a being that has not at one time been one's mother.
Mrs. Rhys Davids abridges and Bhk. Thanissaro condenses into this one the next five suttas. This greatly diminishes the impact. Note that the Buddha speaks of 'beings', not just human beings. You want to be able to think for a minute after each of these suttas that anyone you can think of has at one time been your mother; that is men, women, children, brothers, sisters, enemies, friends, animals, birds, insects, gods, whatever. Also note that this is not 'mother or father, or ...' but 'mother, father, ...' so that pretty much the spectrum of feelings one reserves for mothers or fathers or ... can be applied to any being.
[SN 2.15.15] Father, the Mrs. Rhys Davids translation,
The Buddha tells the bhikkhus that due to the long course of rebirths it is hard to find a being that has not at one time been one's father.
[SN 2.15.16] Brother, the Mrs. Rhys Davids translation,
The Buddha tells the bhikkhus that due to the long course of rebirths it is hard to find a being that has not at one time been one's brother.
[SN 2.15.17] Sister, the Mrs. Rhys Davids translation,
The Buddha tells the bhikkhus that due to the long course of rebirths it is hard to find a being that has not at one time been one's sister.
[SN 2.15.18] Son, the Mrs. Rhys Davids translation,
The Buddha tells the bhikkhus that due to the long course of rebirths it is hard to find a being that has not at one time been one's son.
[SN 2.15.19] Daughter, the Mrs. Rhys Davids translation,
The Buddha tells the bhikkhus that due to the long course of rebirths it is hard to find a being that has not at one time been one's daughter.
[SN 2.15.20] Mount Vipulla, the Mrs. Rhys Davids translation,
The Buddha illustrates the changing nature of things by revealing the evolution of Mount Vepulla over the course of the lifetimes of three previous Buddhas.
[SN 2.16.1] Contented, the Mrs. Rhys Davids translation,
The Buddha exhorts the bhikkhus by extolling the satisfaction Mahā Kassapa obtains through his contentment with whatever he gets.
[SN 2.16.2] Careless, the Mrs. Rhys Davids translation,
Mahā Kassapa explains the Four Consummate Efforts in detail.
[SN 2.16.3] Comparable to the Moon, the Mrs. Rhys Davids translation,
the Warren translation. The Buddha admonishes the bhikkhus with the example of Kassapa, who approaches the world with an alert mind and extreme caution.
[SN 2.16.4] Visiting the Families, the Mrs. Rhys Davids translation,
The Buddha councils the bhikkhus on the thoughts to eliminate and those to keep in mind when they go on their begging rounds. He cites Kassapa as one who is a good example in this practice.
[SN 2.16.5] Grown Old, the Mrs. Rhys Davids translation,
Mahā Kassapa extols the virtues of living the austere life.
[SN 2.16.6] Exhortation (1), the Mrs. Rhys Davids translation,
The Buddha rebukes two bhikkhus who have been one-upping each other.
[SN 2.16.7] Exhortation (2), the Mrs. Rhys Davids translation,
Mahā Kassapa describes the states which amount to decline in the bhikkhus and which make the bhikkhus hard to exhort and the states which amount to advancement and which make them easy to exhort. The Buddha confirms his analysis.
[SN 2.16.8] Exhortation (3), the Mrs. Rhys Davids translation,
Gotama laments with Mahā Kassapa about the lax state of practice of the bhikkhus compared to the early days.
Imagine what he would think about the state of affairs today!
[SN 2.16.9] Jhāna and Super-knowledge, the Mrs. Rhys Davids translation,
The Buddha extols the accomplishments of Mahā Kassapa by comparing him with his own accomplishments.
In every case Mahā Kassapa is said to be able to do whatever the Buddha claims he himself is able to do. What, then, is the difference between the two? And why does the Buddha make this declaration? The difference between a Buddha and a very powerful Arahant such as Mahā Kassapa is described as being in the fact that the Buddha was the first and has a greater scope (for example in the number of past lives he can perceive). This sutta was given apparently towards the end of Gotama's life and after the deaths of Sariputta and Moggallāna. It is possible that what we see here is Gotama's attempt to make it clear to the bhikkhus that Mahā Kassapa was worthy to lead the Saṅgha after Gotama's death. It is likely, because of his forest-dwelling and austere habits, that Mahā Kassapa was not well known and it might be questioned as to why he thought himself worthy to assume this leadership role. So a discourse such as this would serve to praise Kassapa and protect him from the discomfort of doubts of the younger bhikkhus and to protect the younger bhikkhus from making the mistake of questioning his authority.
[SN 2.16.10] The Sisters' Quarters, the Mrs. Rhys Davids translation,
Was Mahā Kassapa the needle peddler and Ānanda the needle maker? or was it the other way around. Mahā Kassapa sets the matter straight.
[SN 2.16.11] The Robe, the Mrs. Rhys Davids translation,
Mahā Kassapa criticizes Ānanda for going around with a great crowd of novices and relates the story of his first encounter with the Buddha, his exchanging robes with the Buddha and the Buddha's high praise of him.
[SN 2.16.12] After Death, the Mrs. Rhys Davids translation,
Mahā Kassapa and Sariputta discuss why the Buddha did not state an opinion concerning whether or not an awakened one lives again after death.
[SN 2.18.1] The Eye, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
This and the following nine suttas, which are all constructed using the same form, are not a series of variations, but a series which gets progressively deeper. Although each sutta is here apparently independent, it is much more likely it was given as a whole, perhaps over several days. In any case, once completed it makes a whole and should be read as such.
Mrs. Rhys Davids translation here is misleading and spoils the message. She translates the terms 'eye, ear, nose, etc.' as 'sight, hearing, smelling, etc.' which is to speak of the sense experience when what is being spoken of is the sense organ. The idea is that when the sense organ is not stable, anything derived from that is going to be unstable. She gives the lesson no foundation in the concrete. Her abridgements in the following suttas are so severe as to allow multiple interpretations; I have chosen in expanding these suttas those possibilities I believe are most closely aligned with the Pāḷi.
The lesson is:
Dependent on the eye and visual objects, eye-consciousness;
Dependent on the eye, visual objects and eye-consciousness, visual contact;
Dependent on the eye, visual objects, eye-consciousness and visual contact, eye-sense-experience;
Dependent on eye-sense-experience, eye-sense perception;
Dependent on eye-sense perception, intentions with regard to visual objects;
Dependent on intentions with regard to visual objects, thirst for visual objects;
Dependent on thirst for visual objects pain;
and this applies to all of the senses;
for anything derived from earth, water, fire, or wind
including forms, sense-experience, perception, own-making, or consciousness.
And this lesson amounts to what? The paṭicca samuppāda.
[SN 2.18.2] Thing Seen, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.3] Awareness, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.4] Contact, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.5] Feeling, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.6] Perception, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.7] Volition, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.8] Volition, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.9] Element, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.10] Aggregates, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
The following ten suttas are identical respectively to Numbers 1 to 10 above with the difference that they omit the request by Rāhula. The first batch therefore were the lessons, the second batch a re-enforcement. They are abridged into one line that does not explain the difference in the PTS.
[SN 2.18.11] The Eye, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.12] Thing Seen, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.13] Awareness, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.14] Contact, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.15] Feeling, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.16] Perception, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.17] Volition, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.18] Volition, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.19] Element, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.20] Aggregates, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on change, pain, and not self from the Buddha.
[SN 2.18.21] Insidious Tendency, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on how to view all things as not-self.
The trick is to break perception down into the categories called 'the khandhas' 'the stockpiles': form, sense-experience, perception, own-making and consciousness where it is easy to see these things as 'not self'. This already creates a tendency to objectification and makes the transfer of that objectivity to the otherwise identified-with body and mind much easier.
[SN 2.18.22] Insidious Tendency, the Mrs. Rhys Davids translation,
Rāhula, Gotama's son, receives instruction on how to view all things as not-self.
A variation of the previous.
[SN 3.22.12] Impermanence, the F.W. Woodward translation,
The Buddha teaches that seeing form, sense-experience, perception, own-making and consciousness as impermanent is sufficient to be repelled by them and that being repelled one is free.
[SN 3.22.13] Ill, the F.W. Woodward translation,
The Buddha teaches that seeing form, sense-experience, perception, own-making and consciousness as painful is sufficient to be repelled by them and that being repelled one is free.
[SN 3.22.14] Without the Self, the F.W. Woodward translation,
The Buddha teaches that seeing form, sense-experience, perception, own-making and consciousness as without the self is sufficient to be repelled by them and that being repelled one is free.
[SN 3.22.15] What is Impermanent (1), the F.W. Woodward translation,
The Buddha teaches that that which is impermanent is painful and that which is painful should not be regarded as the self. So seeing form, sense-experience, perception, own-making and consciousness is sufficient to be repelled by them and that being repelled one is free.
[SN 3.22.16] What is Impermanent (2), the F.W. Woodward translation,
The Buddha teaches that that which is painful is not self and that which is not self should not be regarded as the self. So seeing form, sense-experience, perception, own-making and consciousness is sufficient to be repelled by them and that being repelled one is free.
[SN 3.22.17] What is Impermanent (3), the F.W. Woodward translation,
The Buddha teaches that that which is not self should not be regarded as the self. So seeing form, sense-experience, perception, own-making and consciousness is sufficient to be repelled by them and that being repelled one is free.
Form, sense-experience, perception, own-making and consciousness are not self. They are perceived as not self because they are painful. They are painful because they are inconstant.
[SN 3.22.18] Cause (1), the F.W. Woodward translation,
The Buddha teaches the understanding that a thing built on the changeable is itself subject to change.
See Glossology: 'hetu', for a discussion as to why this term should not be being translated 'cause' as per Woodward and most other translators.
[SN 3.22.19] Cause (2), the F.W. Woodward translation,
The Buddha teaches the understanding that a thing built of the painful does not result in the pleasant.
[SN 3.22.20] Cause (3), the F.W. Woodward translation,
The Buddha teaches the understanding that a thing built of the not-self does not become a self.
The BJT Pāḷi has apparently used copy and paste but forgot to make the appropriate changes. Woodward does a similar thing in not making the appropriate changes in the second and third of the previous three. The PTS Pāḷi is correct although abridged; I have unabridged the Pāḷi and corrected the Woodward.
[SN 3.22.21] Ānanda, the F.W. Woodward translation,
The Buddha explains to Ānanda that the saying of seers of old 'Its Ending! Its Ending!' points to the perception that form, sense-experience, perception, own-making and consciousness are ending things.
[SN 3.22.22] The Burden, the F.W. Woodward translation,
Warren,
Walshe.
The Buddha teaches that the five stockpiles (khandha: body, sense-experience, perception, own-making and consciousness) amount to a burden, that the assumption of individuality can be termed the grasping of the burden, that desire for experience through the senses, desire to be, and the desire for more being, un-being, or re-being is the lifting up of the burden, and that the laying down of the burden is the utter eradication of desire.
This sutta has sparked extra interest by the translators because of an assumption made by an early western commentator (as noted in a footnote on the Woodward translation) that where there is a grabbing hold, taking up, and laying down, there must be a grabber, a take-holder, and a let-goer and that therefore this sutta proves that the Buddha taught the existence of a being outside the khandhas. This is the error of reading into what one reads what is not written into what one is reading. The Buddha did not teach the non-existence of the self, but neither did he teach the existence of the self. What he taught was the process that results in existence and that the problem with existence was the fact of its coming to an end, and this, and only this is what is taught in this sutta.
There is a problem for translators in translation of the term 'vibhava'. vi = re, un, and 2: re-in the sense of doubling or increase; bhava = being, living, existing. Woodward assumes that any meaning other than 'un' for this word is a later development. I am not sure there is a good basis for that assumption. It is equally possible that Gotama chose that term precisely because of its multiple meanings.
[SN 3.22.23] The Burden, the F.W. Woodward translation,
The Buddha teaches that what is to be understood is body, sense-experience, perception, own-making and consciousness and what is called understanding is having completely eradicated lust, hatred and blindness.
[SN 3.22.24] Understanding, or Thorough Knowledge, the F.W. Woodward translation.
The Buddha teaches that it is only by thoroughly understanding, being detached from, and giving up body, sense-experience, perception, own-making and consciousness that attainment of the ending of pain is possible.
[SN 3.22.25] Desire and Lust, the F.W. Woodward translation.
The Buddha teaches that it is by putting away wanting and lust associated with body, sense-experience, perception, own-making and consciousness that these things are abandoned in such a way as to prevent their arising again in the future.

Unit 70

[AN 5 113] Tolerant, the Kumara Bhikkhu translation.

Unit 71

Psalms of the Brethren
[THAG 234] Ekavihāriya, Mrs. Rhys Davids translation.
the story and verses of Tissa Kumara, youngest son of King Dhammāsoka and brother to Asoka.
[THAG 254] Bhaddiya son of Kāḷī of the Godhas, Mrs. Rhys Davids translation.
The story and verses of one of the five who renounced the world with Gotama.
[THAG 96] Khaṇḍasumana Mrs. Rhys Davids translation.
[THAG 97] Tiasa Mrs. Rhys Davids translation.
A different Tissa from the above.
[THAG 261] Kassapa the Great Mrs. Rhys Davids translation.
The story and verses of this great Thera. Considered the patron saint of Chinese Buddhism and believed by many Chinese Buddhists to still be living.

Unit 72

Vinaya Piṭaka
[VP.3.CV.7.3] Chapter 7.3 This chapter contains a part of the story of Devedatta's becoming an enemy of the Buddha, his attempt to kill him, and the attempt to create a schism in the order. It also contains the Buddha's statement about eating fish and flesh. (Maccha-maṁsaṁ In this translation only 'fish'). Included here primarily because of its relevance to SN 2.16.11.

"If the laugh be turned against yourself, be the first to join, and all will be well."

"May the best day you have ever seen be the worst you will ever see."

On the written word, for the lame memory:

"You will have to help your lame memory with books, and the more you help it with written words the feebler it grows."

— sayings of Ogma, the Druid god that invented Ogam

Unit 73

Vinaya Piṭaka
[VP.2.MV.1.1-6] 1.1: The Talk on Awakening,
1.2: The Talk at the Goatherds' Banyon,
1.3: The Talk at the Mucalinda,
1.4: The Talk at the Rājāyatana,
1.5: The Talk on Brahmā's Entreaty,
1.6: The First Discourse, Horner, trans.
These are all on one file. The Vinaya version of the First Sutta and the story from the Awakening to its delivery to the Group of Five that left the world with Gotama. In the Vinaya the point is to show the origin of the way in which people were accepted into the order. There are some differences from the way the sutta is presented elsewhere. (See First Sutta Resources and SN 5.56.11). Most importantly I believe is the way this rendition shows that what we have as the First Discourse was developed in detail 'off the books'. That is good because otherwise it is extremely difficult to show how from the bare bones that we are left with anyone could have reached Streamwinning or Arahantship given that none of the details of the Magga are explained.

Unit 74

Saṁyutta Nikāya
[SN 3.22.26] Satisfaction 1, the F.W. Woodward translation,
The Buddha describes how he attained certainty as to his awakening by thoroughly understanding the satisfaction, the pain and the way of escape from body, sense-experience, perception, own-making and consciousness.
[SN 3.22.27] Satisfaction 2, the F.W. Woodward translation,
The Buddha describes how he attained certainty as to his awakening by thoroughly understanding the satisfaction, the pain and the way of escape from body, sense-experience, perception, own-making and consciousness.
A variation of the previous.
[SN 3.22.28] Satisfaction 3, the F.W. Woodward translation,
The Buddha describes how it is that beings may gain awakening by thoroughly understanding the satisfaction, the pain and the way of escape from body, sense-experience, perception, own-making and consciousness.
[SN 3.22.30] Uprising, the F.W. Woodward translation,
The Buddha explains that that which is the platform for body, sense-experience, perception, own-making and consciousness is the platform for pain and that when the platform is eliminated the pain is eliminated.
[SN 3.22.31] The Root of Pain, the F.W. Woodward translation,
The Root of the Abyss, Olds, trans.
The Buddha describes form, sense-experience, perception, own-making and consciousness as the abyss and thirst for pleasure and existence as the root of the Abyss.
[SN 3.22.32] The Corruptible, the F.W. Woodward translation,
The Buddha describes form, sense-experience, perception, own-making and consciousness as corruptible and the having brought these things to an end as the incorruptable.
[SN 3.22.33] Not Yours, the F.W. Woodward translation,
The Buddha describes form, sense-experience, perception, own-making and consciousness as not belonging to one and something that should be put away.
[SN 3.22.34] Not Yours, the F.W. Woodward translation,
The Buddha describes form, sense-experience, perception, own-making and consciousness as not belonging to one and something that should be put away.
The same as the previous without the simile.
[SN 3.22.35] The Mendicant, the F.W. Woodward translation,
Warren translation.
A bhikkhu is given a teaching in brief that it is through a bias towards body, sense-experience, perception, own-making or consciousness that a personality is got, without such bias, there is no attaining such a personality.
[SN 3.22.36] The Mendicant, the F.W. Woodward translation,
A bhikkhu is given a teaching in brief that it is through a bias towards body, sense-experience, perception, own-making or consciousness that a personality is got, without such bias, there is no attaining such a personality.
The lesson is the same as the previous sutta but the wording explains the mechanism in slightly more detail. Here the bias towards body becomes that by which one measures the values of things and it is because of such measuring that one assumes a personality of a certain sort.
[SN 3.22.37] Ānanda (1), the F.W. Woodward translation,
The Buddha quizzes Ānanda on his understanding of the characteristics of arising, ending, standing still and changing of form, sense-experience, perception, own-making and consciousness.
[SN 3.22.38] Ānanda (2), the F.W. Woodward translation,
The Buddha quizzes Ānanda on his understanding of the characteristics of arising, ending, standing still and changing of form, sense-experience, perception, own-making and consciousness in the past, future and present.
An expansion of the previous.
[SN 3.22.39] In Accordance with the Dhamma (1), the F.W. Woodward translation,
Following Dhamma (1), The Olds translation.
Following the teachings within the Dhamma one becomes disenchanted from, understanding of, and rid of form, sense-experience, perception, own-making and consciousness.
[SN 3.22.40] In Accordance with the Dhamma (2), the F.W. Woodward translation,
Following Dhamma (2), The Olds translation.
Following the teachings within the Dhamma one lives seeing instability in, understanding of, and rid of form, sense-experience, perception, own-making and consciousness.
[SN 3.22.41] In Accordance with the Dhamma (3), the F.W. Woodward translation,
Following Dhamma (3), The Olds translation.
Following the teachings within the Dhamma one lives seeing pain in, understanding of, and rid of form, sense-experience, perception, own-making and consciousness.
[SN 3.22.42] In Accordance with the Dhamma (4), the F.W. Woodward translation,
Following Dhamma (4), The Olds translation.
Following the teachings within the Dhamma one lives seeing not-self in, understanding of, and rid of form, sense-experience, perception, own-making and consciousness.
[SN 3.22.44] The Way To, the F.W. Woodward translation,
The Buddha explains that to view body, sense-experience, perception, own-making or consciousness as the self is the way to living in a body and the resultant pain.
[SN 3.22.45] Impermanence (1), the F.W. Woodward translation,
The Buddha explains that to view body, sense-experience, perception, own-making or consciousness as impermanent, to view that which is impermanent as painful, and to view that which is painful as not the self or an aspect of the self, is seeing things as they are. So seeing, if one turns the heart away from these things and releases the heart by not fueling self through thirst for pleasure, thirst for existence and blindness, the heart becomes steady, happy, untroubled and well and in this freedom, seeing freedom, one knows that rebirth is ended, lived is the godly life, done is duty's doing and there is no more being any sort of an 'it' at any sort of an 'atness'.
[SN 3.22.46] Impermanence (1), the F.W. Woodward translation,
The Buddha explains that to view body, sense-experience, perception, own-making or consciousness as impermanent, to view that which is impermanent as painful, and to view that which is painful as not the self or an aspect of the self, is seeing things as they are. So seeing, if one turns the heart away from these things and releases the heart by not fueling self through thirst for pleasure, thirst for existence and blindness, the heart becomes steady, happy, untroubled and well and in this freedom, seeing freedom, one knows that rebirth is ended, lived is the godly life, done is duty's doing and there is no more being any sort of an 'it' at any sort of an 'atness'.
This sutta is a variation on the previous. The BJT Pāḷi has it arranged such as to have the conclusion applied to each of the five initial statements. If this were the case it should be applied to the previous sutta as well. However if such an arrangement were correct it would amount to saying that by correctly seeing any single one of the khandhas, one could attain arahantship. This is not to say that this is not a possibility, as there is some support for this notion in that it can be argued that for the thorough comprehension of one a thorough comprehension of them all is needed, thus it could be said that the goal was achieved through the one.
It might have been corrected in later versions, but my copy of the BJT Pāḷi for this entire book contains a great number of errors of the copy and paste variety. It looks like it went through some sort of initial setup and then was forgotten.
[SN 3.22.47] View, the F.W. Woodward translation,
Observations, the Olds translation.
Whoever holds opinions concerning the self does so with the body, sense-experience, perception, own-making or consciousness in mind. With one or another of these things giving rise to thoughts of 'I am' or 'it is', there arises experience through the six senses and with the experience, the conviction that these things exist. Seeing this as it is, it can be let go and those convictions disappear.
This is an extremely important sutta.
[SN 3.22.48] The Factors, the F.W. Woodward translation,
The Stockpiles, the Olds translation.
The Buddha defines what he calls the stockpiles (khandha) and what he calls the fueled stockpiles (upadana-kkhandha).
The stockpiles are one of the ways in which the Buddha has broken into smaller units everything in existence. The distinction between the stockpiles and the fueled stockpiles is that the fueled stockpiles are, as the name indicates, stockpiles fueled by the corrupting influences of lust, existence and blindness. In other words they have become the objects of the intent to experience sense-pleasures, existence, or the product of some point of view. The distinction is very clearly drawn in this sutta, but is it correct to draw the conclusion that it is saying that the khandhas, exist separately from individuality? Identifying with the khandhas, or one of them, or holding opinions about the self (as per the previous sutta) they are upadana-kkhandha; seen externally, objectively, they are just khandha. When the āsavas have been destroyed in the living Arahant, the khandhas, are seen to carry on for the remainder of the lifespan of the being who became arahant. Subsequent to the 'visible' death of the Arahant, the body, sense-experience, perception, own-making and sense-consciousness dhatu break apart, separate off and he makes no further khandhas, the object of intent to experience sensory existence and for him without such intent, because he has destroyed the āsavas, do not arise again. So from two perspectives (the living arahant, and the separation from body, etc. of the living being from the khandhas, at death) we can see that there is a distinction between khandhas, that are fueled and those that are no longer fueled, but we cannot say that there is any sustained or autonomous existence of the khandhas, separate from individuality.
Another invaluable sutta.
[SN 3.22.49] Soṇa (1), the F.W. Woodward translation,
The Buddha advises Sona that making judgments about the superiority or inferiority or equality of the self with regard to others is just not seeing things as they are and then he leads him through the reasoning involved in seeing form, sense-experience, perception, own-making, and sense-consciousness as not self because they are inconstant and that which is inconstant is painful and that so seeing one is free, and seeing freedom in freedom one knows rebirth has been left behind, the godly life has been lived, duty's doing is done and there will be no more being any sort of an 'it' at any place of 'atness'.
[SN 3.22.50] Soṇa (2), the F.W. Woodward translation,
The Buddha teaches Sona that whatever shaman or Brahmin there are who do not understand body, its arising, its ending and the way going to its ending are not recognized among shaman and Brahmin as shaman or Brahmin nor have they experienced the benefits of being a shaman or Brahman.
[SN 3.22.51] The Destruction of the Lure (1), the F.W. Woodward translation,
Seeing form, sense-experience, perception, own-making and consciousness as inconstant is consummate view (sammā-diṭṭhi), so seeing distaste arises, with the arising of distaste the attraction diminishes, with the diminishing of the attraction lust diminishes, with the destruction of lust one is free.
Note that here sammā diṭṭhi is not the Four Truths.
[SN 3.22.52] The Destruction of the Lure (2), the F.W. Woodward translation,
The Buddha urges the bhikkhus to thoroughly examine body, sense-experience, perception, own-making and consciousness, seeing these things as impermanent and regarding them with distaste and by that achieving freedom.
[SN 3.22.54] Seed, the F.W. Woodward translation,
The Buddha explains that form, sense-experience, perception, own-making and consciousness are, like the five means for the propagation of plants, the five means for the propagation of consciousness. Forms, sense-experience, perception, and own-making are like the earth. Delight is like water. By eliminating delight in forms, sense-experience, perception and own-making, consciousness is not propagated.
Woodward has made a catastrophic error speaking here of consciousness as 'caused'. What is spoken of in the Pāḷi is 'food'. If consciousness is caused by these things, then by their elimination, consciousness is eliminated. If consciousness is fed by these things, then unfed, it does not propagate, advance into further beings. It is not eliminated. The result is a generation that holds that there is no basis for the idea of consciousness separated from existence. Here the idea is clearly spelled out: by not taking delight in those things which propagate consciousness, consciousness is freed. Not extinguished, freed. We need to create in our way of thinking about this the understanding of 'existence' as being intimately tied up with the individual. That which has been 'own-made.' When all forms of consciousness associated with the concepts of individuality are extinguished, there remains consciousness free of those things. Today there are as a result of this idea of cause, people who will fight this idea tooth and nail. For the sake of your sanity, read this carefully!
[SN 3.22.55] Inspired Words, the F.W. Woodward translation,
The Buddha explains how if forms, sense-experiences, perceptions, own-making and consciousness were not identified with now, there would be no future existence of identified-with forms, sense-experiences, perceptions, own-making and consciousness and the pain they bring with them.

Unit 75

Psalms of the Brethren
[THAG 130] Vasabha, Mrs. Rhys Davids translation.
[THAG 131] Cunda the Great, Mrs. Rhys Davids translation.

Unit 76

Majjhima Nikāya
[MN 8] Discourse on Expunging, the Ms. Horner translation.
Nyanaponika Thera
Mahā Cunda approaches the Buddha to ask how to eliminate ideas of 'I' and 'mine'. The Buddha's response is to give him forty pairs of opposites to be resolved upon, thought of, used as guides to follow, things leading upward and which will scour out ideas of 'I' and 'Mine.'
The forty things are each repeated in accordance with these six ways of dealing with them. This is definitely a 'scouring out' not an expunging! Ms. Horner has fallen victim to the challenge to the memory and changed her translation in mid-stream in this sutta which can lead to the misperception that there are a different forty things being spoken of after the first two cycles. I have noted the change on her translation.

PDF e-Book
L.S. Cousins, Journal of Buddhist Ethics, Vol. 4., Sep. 1, 1997. Review of Bhk. Bodhi's edited edition of Ñāṇamoli's translation of the Majjhima Nikāya, Middle Length Discourse of the Buddha.

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