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# Index to the Suttas of the
Majjhima Nikāya
Book III

#### Upari-Paṇṇāsa-Pāḷi — The Up-aroun-50

Index of Sutta Indexes

SBB: Sacred Books of the Buddhists, Further Dialogues of the Buddha, Volume II, R. Chalmers, trans. (Suttas 77-152)
FD II

PTS: Pāḷi Text Society, Majjhima Nikāya, The Pāḷi Text Society Pāḷi text
Volume 2: Suttas 77-106, R. Chalmers, ed.
Volume 3: Suttas 107-152, R. Chalmers, ed.

BJT: The Sri Lanka Buddha Jayanti Tripitaka Series Majjhima Nikāya, Volume 3 Suttas 107-152.

The Pāḷi text for individual suttas listed below is adapted from the Sri Lanka Buddha Jayanti Tripitaka Series [BJT]. Much, but not all of it is unabridged and has been checked against the Pāḷi Text Society edition, and many of the suttas have been reformatted to include the original Pāḷi (and/or organizational) phrase and sentence breaks.

PTS: Middle Length Sayings of the Buddha, Volume III, I.B. Horner, trans.
MLS Volume III
ATI: Access to Insight, Translations by Bhikkhu Thanissaro and others.
PP [Path Press]: MN 3 Ñāṇamoḷi PDF for on line viewing. Volume 3 of the Bhikkhu Ñāṇamoḷi 3-volume manuscript used as the basis for the Bhk. Bodhi edited edition. "Manuscript" here means hand written! and his script is no easy thing to read. Note that the PDF file is very large.
WP: Wisdom Publications, The Middle Length Discourses of the Buddha, Bhk. Ñāṇamoli translation, edited and revised by Bhk. Bodhi.
MNL: Sutta translations by Sister Upalavanna.
BD: Suttas translated by M. Olds. Yarnbasket for a Buddhist, Selected Suttas from the Majjhima Nikāya, translated from the Pāḷi by Michael M. Olds.

#### 1. Devadaha Vagga

#### 101. Devadaha Suttaṁ, II.214

The Buddha gives a detailed refutation of the doctrine of the Jains and sets forth his counter-argument in his method for the ending of kamma.
An extremely important sutta which is a shameful mess in the Horner translation and it is not at all clear in the other translations. It needs an entirely new translation. I have done a paraphrase version in which one can at least follow the argument.
It is a world-wide phenomena in religions that the dues required for salvation is pain. The Buddha refutes this argument by explaining that it is by not reacting (that is 'not-reacting'; that is not 'not experiencing'; one does not fight against or pursue the furtherance of on-coming experience) to pleasant or unpleasant experience with grasping or aversion that past kamma is resolved, freedom from kamma attained. The first effort at putting this method into practice is usually accompanied by pain of withdrawal. The yearning to prolong the experience of pleasure, when denied, is painful; the urge to escape pain, when denied, is also initially painful. The ending of the old habit of reaction is painful, but these must be seen as a secondary pains. The Buddha gives as an example the painful sensations that accompany the curing of an injury caused by a poisoned arrow. It is this experience which is being mistakenly interpreted as the fee for freedom. It is not the fundamental fee for freedom. Not everyone will have such dues to pay. The fee for freedom is endurance and non-reaction.

SBB: Devadaha Suttaṁ, Jain Fatuities, Chalmers trans, Vol. II, pg 123
PTS: Discourse at Devadaha, Horner, trans., III.3
WP: At Devadaha, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 827
ATI: At Devadaha, Bhk. Thanissaro, trans.
MNL: At Devadaha, Sister Upalavanna, trans.
BD: Devadaha Sutta, Olds, trans.: Paraphrase 'Translation' [reading format]
Devadaha Sutta, Olds, trans.: Paraphrase 'Translation' and Discussion

#### 102. Pañca-t-Taya Suttaṁ, II.228

In this sutta the Buddha outlines various views about the nature of the real, essential self and the world, past, future and present and points out that these views are all speculative and that for true satisfaction and liberation one must let go of all that which has been constructed, including speculative opinions.
As is suggested by Ms. Horner, this sutta should definitely be read along with the Brahmajāla-Suttanta. It has some interesting differences. (I do not say 'contradictions.') Ms. Horner, here, as throughout her translation of the Majjhima relies heavily on the commentary. In the case of this sutta at least the commentary has tended to force an interpretation of what is being said where it would be better taken as it is given.

SBB: Pañca-t-Taya Suttaṁ, Warring Schools, Chalmers trans, Vol. II, pg 131
PTS: Discourse on the Threefold Five, Horner, trans., III.15
WP: The Five and Three, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 839
MNL: The Five and the Three, Sister Upalavanna, trans.
Discussion.
ATI/DTO: Five and Three, Bhk. Thanissaro, trans.

#### 103. Kinti Suttaṁ, II.238

In this sutta the Buddha outlines the various ways in which argument and contention arise; the ways bhikkhus should attempt to resolve argument and contention; and the way one should respond if asked if one were the person who resolved an argument or raised another from the dark into the light.

SBB: Kinti Suttaṁ, Odium Theologigum, Chalmers trans, Vol. II, pg 136
PTS: Discourse on "What then?", Horner, trans., III.24
WP: What Do You Think About Me? Ñanamoli Thera, trans., Bhk. Bodhi, ed., 847
MNL: What Do You Think of Me?, Sister Upalavanna, trans.
BD: When to Teach, Olds, trans. (excerpt, outline)

#### 104. Sāmagāma Suttaṁ, II.243

Hearing of the great disorder among the followers of Nataputta the Jain upon his death, Ānanda approaches the Buddha about taking measures to insure it does not happen in his Saṅgha. The Buddha then explains to Ānanda those things which will retain unity in the order.

SBB: Sāmagāma Suttaṁ, Unity and Concord Chalmers trans, Vol. II, pg 139
PTS: Discourse at Sāmagāma, Horner, trans., III.29
WP: At Sāmagāma, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 853
MNL: At Sāmagāma, Sister Upalavanna, trans.

#### 105. Sunakkhatta Suttaṁ, II.252

The Buddha shows Sunakkhatta a path to Nibbāna together with several similes to help illustrate his points.
The path is a very unusual one! Unique in the suttas. He takes Sunakkhatta from a point where he is interested in irrelevant issues like the accomplishments of certain bhikkhus, through abandoning sense pleasures, to 'unshakability', to The Realm of Nothing's to be Had, to the Realm of Neither-Perception-nor-Non-Perception, to temporary Nibbāna, to Nibbāna.
Unshakability here may mean becoming a Stream-enterer, or it may mean someone who has attained the fourth jhāna, it is not defined. It may just mean someone looking for conviction in something. The next sutta illustrates how this concept should be understood as a quality, not a destination.

SBB: Sunakkhatta Suttaṁ, Leechcraft Chalmers trans, Vol. II, pg 145
PTS: Discourse to Sunakkhatta, Horner, trans., III.37
WP: To Sunakkhatta, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 861
ATI: To Sunakkhatta, Bhk. Thanissaro, trans.
MNL: To Sunakkhatta, Sister Upalavanna, trans.

#### 106. Āṇañja-Sappāya Suttaṁ, II.261

The Buddha elaborates a hierarchy of stages in the realization of Nibbāna with unshakability as the initial point of entry, that is, Streamwinning.
A very important sutta in that it describes the stages of progress towards Nibbāna not with the usual 'Streamwinner', 'Once-returner', 'Non-Returner', 'Arahant', but gives us a perspective on these by describing stages to Nibbāna in terms of attainment of unshakability, the Realm of No-things-had, the Realm of Neither-perception-nor-non-perception, Crossing the Flood, and the Aristocratic Release.

SBB: Āneñja-Sappāya Suttaṁ, Real Permanence Chalmers trans, Vol. II, pg 151
PTS: Discourse on Beneficial Imperturbability, Horner, trans., III.46
WP: The Way to the Imperturbable, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 869
ATI: Conducive to the Imperturbable, Bhk. Thanissaro, trans.
MNL: Suitability to Attain Imperturbability, Sister Upalavanna, trans.

#### 107. Gaṇaka-Moggallāna Suttaṁ, III.1

The Buddha teaches a Brahman his gradual course of instruction and answers his question as to why some attain Nibbāna this way and why some do not.

SBB: Gaṇaka-Moggallāna Suttaṁ, Step by Step Chalmers trans, Vol. II, pg 154
PTS: The Discourse to Ganaka-Moggallāna, Horner, trans., III.52
WP: To Ganaka Moggallāna, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 874
MNL: To the Brahmin Ganakamoggallana, Sister Upalavanna, trans.
MISC: Ganaka-Moggallāna, Ven. Punnaji, trans.
ATI/DTO: To Gaṇaka Moggallāna, Bhk. Thanissaro, trans.

#### 108. Gopaka-Moggallāna Suttaṁ, III.7

Ānanda responds to questions about how the order can maintain harmony without a designated leader.
Bhikkhu Thanissaro's introduction to this sutta:
"This discourse presents a picture of life in the early Buddhist community shortly after the Buddha's passing away. On the one hand, it shows the relationship between the monastic community and the political powers that be: the monks are polite and courteous to political functionaries, but the existence of this discourse shows that they had no qualms about depicting those functionaries as a little dense. On the other hand, it shows that early Buddhist practice had no room for many practices that developed in later Buddhist traditions, such as appointed lineage holders, elected ecclesiastical heads, or the use of mental defilements as a basis for concentration practice."

SBB: Gopaka-Moggallāna Suttaṁ, Gotama's Successor Chalmers trans, Vol. II, pg 159
PTS: Discourse to Gopaka-Moggallāna, Horner, trans., III.58
WP: With Gopaka Moggallāna, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 880
ATI: Moggallāna the Guardsman, Bhk. Thanissaro, trans.
MNL: To the Brahmin Gopaka-Moggallāna, Sister Upalavanna, trans.

#### 109. Mahā Puṇṇama Suttaṁ, III.15

The teacher of a group of bhikkhus leads them to arahantship by asking a series of questions of the Buddha.
An example of persons attaining Arahantship while listening to a discourse.
An exceptionally clear approach to understanding the idea of not-self. This is a sutta in which it is stated that sixty of those listening to it attained arahantship on the spot.

SBB: Mahā Puṇṇama Suttaṁ, The Personality Craze Chalmers trans, Vol. II, pg 164
PTS: Greater Discourse (at the time) of a Full Moon, Horner, trans., III.65
WP: The Greater Discourse on the Full-moon Night, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 887
ATI: The Great Full-moon Night Discourse, Bhk. Thanissaro, trans.
MNL: The Longer Discourse on the Full Moon Night, Sister Upalavanna, trans.

#### 110. Cūḷa Puṇṇama Suttaṁ, III.20

The Buddha discourses on the qualities of the bad man and those of the good man.
This sutta, as well as describing the bad man and the good man, brings up the interesting idea that it is not possible for a bad man to "know" a bad man or a good man. The idea is that it is not possible for a person to see as a fault in another a fault he himself does not believe is a fault or a virtue he does not think is a virtue. I think this does not mean, for example, that the liar cannot tell another liar. He is just unable to see a fault in telling lies. In other words what he cannot see is not the fault, but the goodness or badness of the qualities. There are those who have faults they understand as faults and I think it does not contradict this sutta when we find that these persons are sometimes able to acknowledge in someone else the goodness that they do not themselves possess. Indeed this is a necessary pre-requisite for undertaking the effort at salvation taught by the Buddha.

SBB: Cūḷa Puṇṇama Suttaṁ, Bad Men and Good Chalmers trans, Vol. II, pg 167
PTS: Lesser Discourse (at the time) of a Full Moon, Horner, trans., III.70
WP: The Shorter Discourse on the Full-moon Night, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 892
ATI: The Shorter Discourse on the Full-moon Night, Bhk. Thanissaro, trans.
MNL: The Shorter Discourse on the Full Moon Night, Sister Upalavanna, trans.

#### 2. Anupada Vagga

#### 111. Anupada Suttaṁ, III.25

This sutta describes how Sariputta attained the goal through tracking down the essential factors necessary for insight.
This is a very interesting and unique sutta as is evidenced by the number of translations we have. In it we find the details of the jhānas described in more than the usual detail, and we have the over-arching method which is: observation of the component parts of a mental state; tracing them back to their point of origin; following them back to their point of ending; drawing the conclusion that these are ending things and do not constitute that which is self or belonging to self; and then separating one's self from them, becoming detached. Probably the most instructive sutta when it comes to developing and using the jhānas to attain detachment.

SBB: Anupada Suttaṁ, The Complete Course Chalmers trans, Vol. II, pg 170
PTS: Discourse on the Uninterrupted, Horner, trans., III.77
WP: One by One As They Occurred, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 899
ATI: One After Another, Bhk. Thanissaro, trans.
BD: Tracking Down [PDF]
MNL: Uninterrupted Concentration, Sister Upalavanna, trans.

#### 112. Chabbi-sodhana Suttaṁ, III.29

The questions that should be put to one who has stated that for him rebirth is left behind, lived is the best of lives, done is duty's doing, there is no more being any sort of an 'it' at any place of 'atness' left for him; i.e., he has declared arahantship.
Here the Buddha has specifically used this formula for declaring arahantship. This is possibly because the term Arahant was used at the time to designate an honorable (worthy) person other than an arahant. So by using this specific formula the exact meaning of the term in this context is unmistakable.
I believe the Olds translation is the first full translation of this sutta. The PTS and Bhks. Nanamoli and Bodhi's translations have abbreviations and both re-use previous translations of the last section whereas it contains differences from the previously translated Pāḷi. Sister Upalavana's translation is linked. She often mangles English, but her predisposition is to accurate translation independent of the other translators and consulting her choices is sometimes helpful.

SBB: Chabbi-sodhana Suttaṁ, The Sixfold Scrutiny Chalmers trans, Vol. II, pg 173
PTS: Discourse on the Sixfold Cleansing, Horner, trans., III.81
WP: The Sixfold Purity, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 903
MNL: The Sixfold Examination, Sister Upalavanna, trans.
BD: The Sixth Cleansing, Olds, trans. [PDF]

#### 113. Sap-purisa Suttaṁ, III.37

The Buddha gives the bhikkhus a course leading to Nibbāna by way of contrasting the attitudes of the good man and the not so good man to each stage of the process.
This course leads from various low level practices through the jhānas all the way to neither perceiving nor non-perceiving showing that in each case a person can be off track if they hold themselves above others for their accomplishment. It is in each case pointed out that the essential thing in the practice is the getting rid of thirst (taṇha).

SBB: Sap-purisa Suttaṁ, Attitudes, Good and Bad Chalmers trans, Vol. II, pg 177
PTS: Discourse on the Good Man, Horner, trans., III.89
WP: The True Man, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 909
MNL: The Worthy One, Sister Upalavanna, trans.
ATI: A Person of Integrity, Bhk. Thanissaro, trans.
Discussion

#### 114. Sevitabba-A-sevitabba Suttaṁ, III.45

The Buddha delivers three discourses in brief on the subject of how to judge whether or not something should be done or used or practiced or associated with. In each case Sariputta expands the brief discussion in detail and the Buddha confirms Sariputtas analysis.
Here, in the unabridged version we see the way the teaching was likely conducted. Not only does Sariputta expand the teaching in brief of the Buddha, but the Buddha then repeats what Sariputta has said, so the bhikkhus end up having heard the lesson three times.
Nit: Ms. Horner has translated 'vitthārena' as 'in full' but logic and tradition has it that the Buddha always speaks 'in brief' or 'in detail' (which is not the same thing as 'in full'. However lengthy a discourse may be, by the nature of the interlinking of doctrines it can be expanded limitlessly (see The Method on this site for an example of how this works), so that there is never any teaching 'in full'. Bhk. Bodhi has 'in detail'.

SBB: Sevitabba-Asevitabba Suttaṁ, What Does It Lead To? Chalmers trans, Vol. II, pg 180
PTS: Discourse on What is to Be Followed and What is Not to Be Followed, Horner, trans., III.94
WP: To Be Cultivated and Not To Be Cultivated, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 913
MNL: Things That Should And Should Not Be Practiced, Sister Upalavanna, trans.

#### 115. Bahu-Dhātuka Suttaṁ, III.61

The Buddha defines what it is that makes a person wise. A very informative sutta when it comes to the study of equivalents in the Dhamma.
The term 'element' here, used by Ms. Horner as well as Bhk. Bodhi and others, should be understood as meaning not 'an element' as from the periodic table, but 'a constituent part'.

SBB: Bahu-Dhātuka Suttaṁ, Diverse Approaches Chalmers trans, Vol. II, pg 188
PTS: Discourse on the Manifold Elements, Horner, trans., III.104
WP: The Many Kinds of Elements, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 925
MNL: The Discourse on Many Elements, Sister Upalavanna, trans.

#### 116. Isigili Suttaṁ, III.68

The Buddha sings the praises of a number of paccekabuddhas.
This is a very old form of poetry. It consists, with a side-note here and there, of a list of ancient heroes (seers) who were paccekabuddhas. The paccekabuddha is an individual who became arahant without the aid of the Dhamma of a Buddha. Paccekabuddha, is often translated 'silent Buddha' and such are said to not teach. Since there are stories here and there showing that a paccekabuddha did teach, the better understanding is that these individuals had neither the training or the inclination to teach and lacked the charisma to lead groups.
A very old way of remembering the past practiced in Ancient Greece (where some teachers are reported to have memorized the entire contents of large libraries) and throughout the Ancient East, still practiced by some tribes in Africa. Before writing and the printing press, and the radio, and the TV and the computer and the i-phone, the mere recollection of a single word or name would bring to mind a much expanded story as handed down from generation to generation. In the Buddha's time it was expected that a person could at least remember the history of his family back seven generations on both sides. We see evidence in the udanas at the ends of chapters in the Pāḷi of how this technique was used to memorize the entire collection of suttas before it was written down. Recently 'rediscovered' this memory enhancing method can now be found advertised on late night TV and on the Internet whence you can pay a hefty sum to learn to make associations in the mind.

SBB: Isigili Suttaṁ, A Nominal List Chalmers trans, Vol. II, pg 192
PTS: Discourse at Isigili, Horner, trans., III.110
WP: Isigili: The Gullet of the Seers, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 931
ATI: The Discourse at Isigili, Piyadassi Thera, trans.
MNL: The Rock That Devours Sages, Sister Upalavanna, trans.

#### 117. Mahā Cattārīsaka Suttaṁ, III.71

In this sutta the Buddha teaches that there is a misguided way and a high way and that the high way may be undertaken in a low way and a high way depending upon one's point of view, the direction of one's effort and the set of one's mind.
Each factor of the Magga is, in this description of how to undertake the Dhamma, to be guided by high view, high effort and high mindfulness. These are defined. The Way in this sutta is described as having High Knowledge (ñāṇa) and High Freedom (vimutti) as dimensions nine and ten.
Note in this sutta the definition of 'Sammā Diṭṭhi' High View. It is on this sutta that a certain school of Buddhism holds that any effort at accomplishment is mundane practice and that there is nothing to do to attain the super-mundane practice. If they have any logic to their reasoning it is because this so-called super-mundane practice is made up entirely of letting go. But letting go is still kamma, action, something to be done and often requires great effort just to get to the point where letting go is possible. I am of the belief that the intent in this sutta was not to suggest two separate paths, but to create awareness that if a practice is pursued with grasping the result will not be the liberation one sought. In practice one will tread both paths, first with grasping and then upon becoming aware of the grasping, with letting go.

SBB: Mahā Cattārīsaka Suttaṁ, Right Views Rank First Chalmers trans, Vol. II, pg 194
PTS: Discourse Pertaining to the Great Forty, Horner, trans., III.113
WP: The Great Forty, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 934
ATI: The Great Forty, Bhk. Thanissaro, trans.
MNL: The Longer Discourse on the Forty, Sister Upalavanna, trans.
BD: The Great Fourty, Olds, trans. [PDF]

#### 118. Ānāpāna-Sati Suttaṁ, III.78

The Buddha explains how recollecting aspiration developed and made much of, completely perfects the four settings-up of memory; the four settings-up of memory, developed and made much of, completely perfects the seven dimensions of awakening; the seven dimensions of awakening, developed and made much of, completely perfects freedom through vision. A very important sutta for understanding the equivalence to each other of various groups of instructions/practices.

SBB: Ānāpāna-Sati Suttaṁ, On Breathing Exercises Chalmers trans, Vol. II, pg 205
PTS: Discourse on Mindfulness when Breathing In and Out, Horner, trans., III.121
WP: Mindfulness of Breathing, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 941
ATI: Mindfulness of Breathing, Bhk. Thanissaro, trans.
MNL: The Discourse On In and Out Breathing, Sister Upalavanna, trans.
BD: The Inspiring Expiring Mind, Olds, trans. [PDF] [E-Pub] [Mobi] [AZW3]
Norwegian: Teksten om oppmerksomhet på pusten Lie, trans.

#### 119. Kāya-gatā-Sati Suttaṁ, III.88

The Buddha goes into detail concerning minding the body.
This sutta is identical with the section in the Satipaṭṭhana Suttas concerning body. What is unique about it is that it is divided from minding the breath which is described in the preceding sutta. Remember that the Buddha states that he considers breath and body to be equivalents.
Note: This sutta shows that minding the body is a complete path to Nibbāna. Ms. Horner would have it that this sutta has been extracted from the Satipaṭṭhana. It seems just as reasonable (more reasonable if one considers the disjointed feel of the composition of the Satipaṭṭhana) to think that the Satipaṭṭhana Sutta was compiled using this sutta.

SBB: Kāyagatā-Sati Suttaṁ, Meditation on the Body Chalmers trans, Vol. II, pg 199
PTS: Discourse on Mindfulness of Body, Horner, trans., III.129
WP: Mindfulness of the Body, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 949
ATI: Mindfulness Immersed in the Body, Bhk. Thanissaro, trans.
MNL: Mindfulness established in the Body, Sister Upalavanna, trans.

#### 120. Saṅkhār'uppatti Suttaṁ, III.99

The Buddha teaches how the intent to create experience for the self results in rebirth in accordance with the intent in a sequence that progresses from the intent to experience rebirth as a wealthy or powerful individual through a detailed list of gods to Arahantship.
Lord Chalmers here has both reverted to his previous translation of saṅkhārā as 'plastic forces' and taken on to that the definition of it as being faith, virtue, instruction, munificence and understanding. This is not supported by the Pāḷi. There is no 'these five saṅkhārā' there. In the 'wherever are these saṅkhārā' the 'these' refers back to the previous set (fixing his heart, setting his heart, training his heart in this translation). He confirms his error in the following cases but breaks down towards the end, using there 'qualities'. He is not alone in his confusion. Both Bhk. Bodhi and Ms. Horner's translations of saṅkhārā change in this sutta. The confusion results from their original translations, which, say I, should always have followed the Pāḷi etymology and been translated 'own-making' or at the least 'construction'.
This sutta needs to be fully unabridged for its full power to be manifest. It is not simply a set of formulas for attaining this or that rebirth. It is a sequence, it points out at each succeeding step a greater and more ambitious goal.

SBB: Saṅkhār'uppatti Suttaṁ, Plastic Forces Chalmers trans, Vol. II, pg 205
PTS: Discourse on Uprising by means of Aspiration, Horner, trans., III.139
WP: Reappearance by Aspiration, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 959
MNL: Arising of Intentions, Sister Upalavanna, trans.

#### 3. Suññata Vagga

#### 121. Cūḷa Suññata Suttaṁ, III.104

The Buddha teaches Ānanda a technique for reaching an undisturbed state empty of lust, hate and blindness.

SBB: Cūḷa Suññata Suttaṁ, True Solitude I Chalmers trans, Vol. II, pg 214
PTS: Lesser Discourse on Emptiness, Horner, trans., III.147
WP: The Shorter Discourse on Voidness, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 965
ATI: The Lesser Discourse on Emptiness, Bhk. Thanissaro, trans.
MNL: The shorter Discourse on Voidness, Sister Upalavanna, trans.
BD: A Little Spell of Emptiness Olds, trans. [PDF] [E-Pub] [Mobi] [AZW3]
MISC: The Lesser Discourse on Emptiness the Nyanamoli Thera translation edited and arranged by Phra Khantipalo

DEU [German]: Cūḷasuññata Suttaṁ, Karl Eugen Neumann, trans.
Cūḷasuññata Suttaṁ, Kurt Schmidt, trans.

BD: Sunnata Resources

#### 122. Mahā Suññata Suttaṁ, III.109

The Buddha extols living in solitude and describes the effort the student must make to return again and again to each stage of the path when upon evaluation of his accomplishments he realizes he is not yet satisfied that he is completely liberated.

SBB: Mahā Suññata Suttaṁ, True Solitude II Chalmers trans, Vol. II, pg 217
PTS: Greater Discourse on Emptiness, Horner, trans., III.152
ATI: The Greater Discourse on Emptiness, Bhk. Thanissaro, trans.
WP: The Greater Discourse on Voidness, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 971
MNL: The Longer Discourse on Voidness, Sister Upalavanna, trans.
BD: A Great Spell of Emptiness, Olds, trans. [PDF] [E-Pub] [Mobi] [AZW3]
A Treasury of the Buddha's Words: The Greater Discourse on Voidness, Venerable Ñāṇamoli Thera, trans.

DEU [German]: Mahāsuññata Suttaṁ, Karl Eugen Neumann, trans.

#### 123. Acchariya-abbhūta Suttaṁ, III.118

Ānanda relates what he has heard about certain wondrous events that accompanied the birth of the Buddha.

SBB: Acchariya-abbhūta Suttaṁ, Wonders of the Nativity Chalmers trans, Vol. II, pg 222
PTS: Discourse on Wonderful and Marvellous Qualities, Horner, trans., III.163
WP: Wonderful and Marvellous, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 979
MNL: The Discourse On Wonderful Things, Sister Upalavanna, trans.
ATI: Amazing and Astounding Qualities, Bhk. Thanissaro, trans.

#### 124. Bakkula Suttaṁ, III.124

Bakkula utters a lion's roar to his old friend the wanderer Kassapa the Unclothed who is so impressed he joins the order and soon attains arahantship himself.
As received this sutta is flawed. It begins as a telling by an individual of the encounter of Bakkula with an old friend that he converts. Early on, however, there is interjected (Chalmers: 'intercalated') a refrain reputedly uttered by the Compilers. Presumably this was because the sutta was added to the collection at a late point and the compilers, to be forthright needed to make the fact known. It would have been better to have stated this at the start. As it is it has a disjointed feel which breaks the spell.
The sutta describes the wonderful scene of Bakkhula going from door to door among the bhikkhu's huts announcing to the bhikkhus that he was going to die and if they wanted to witness the same they should come along now.

SBB: Bakkula Suttaṁ, A Saint's Record Chalmers trans, Vol. II, pg 226
PTS: Discourse by Bakkula, Horner, trans., III.170
WP: Bakkula, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 985
MNL: The Wonderful Things About Venerable Bakkula, Sister Upalavanna, trans.

#### 125. Danta-Bhūmi Suttaṁ, III.128

The Buddha describes the course of training for a bhikkhu.
This sutta has in it the simile of two friends, one of whom climbs a mountain and describes what he can see from the summit. The other friend doubts such as is described. So then the first climbs down the mountain again and leads his friend by the hand to the top where he realizes that he could not see the sights because his view was obscured by the mountain. The mountain = blindness.

SBB: Danta-Bhūmi Suttaṁ, Discipline Chalmers trans, Vol. II, pg 229
PTS: The Discourse on the "Tamed Stage", Horner, trans., III.175
WP: The Grade of the Tamed, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 989
MNL: The sphere of Training, Sister Upalavanna, trans.
MISC: The Grade of the Tamed, Ven. Punnaji, trans.
ATI/DTO: The Level of the Tamed, Bhk. Thanissaro, trans.

#### 126. Bhūmija Suttaṁ, III.138

The Buddha explains that it is not enough to have hopes, aspirations, yearnings for freedom from pain, one must behave in a way that brings pain to and end for that to happen. He provides four similes to illustrate this point: trying to get oil by pressing sand, trying to get milk by pulling a bull's horn, trying to get butter by churning water, and trying to light a fire with a wet sappy stick.

SBB: Bhūmija Suttaṁ, Right Outlook Essential Chalmers trans, Vol. II, pg 236
PTS: Discourse to Bhumija, Horner, trans., III.183
WP: Bhumija, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 997
ATI: To Bhumija, Bhk. Thanissaro, trans.
MNL: To Venerable Bhūmija, Sister Upalavanna, trans.

#### 127. Anuruddha Suttaṁ, III.144

Venerable Anuruddha explains the difference between 'boundless' freedom of mind and 'wide-spread' freedom of mind and then answers further questions concerning the manner in which 'wide-spread' freedom of mind manifests its results in rebirth in a deva world.

SBB: Anuruddha Suttaṁ, As They Have Sown Chalmers trans, Vol. II, pg 239
PTS: Discourse with Anuruddha, Horner, trans., III.190
WP: Anuruddha, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1002
MNL: Venerable Anuruddha, Sister Upalavanna, trans.

#### 128. Upakkilesa Suttaṁ, III.152

The Buddha is not able to halt the argument and contention of the Saṅgha in Ghosita's vihara in Kosambī and so moves on to Visit Bhago in Balakallonakara village where he teaches him Dhamma and then he visits the Anuruddhas staying in the Eastern Bamboo Grove there. There he teaches the Anuruddhas in great detail the process of eliminating the obstructions to clairvoyant sight and describes the method of jhāna practice in threes which he himself used to attain arahantship.
The over-all message of the sutta is that when the bhikkhus do not live in harmony with each other they obstruct their access to Dhamma, when they live in harmony access to Dhamma appears.
An absolutely invaluable sutta when it comes to developing insight, clairvoyance and the jhānas.

It is here that we see the actual meditation method used by Gotama: The 'method in threes':

I.i. Develop serenity (samādhi) with thinking (vitakka) and pondering (vicāra);
I.ii. Develop serenity without thinking, just a measure of pondering (vicāra-matta);
I.iii. Develop serenity without thinking or pondering;
II.i. Develop serenity with enthusiasm (pīti);
II.ii. Develop serenity settling down enthusiasm;
II.iii. Develop serenity in connection with happiness;
III.i. Develop serenity with detachment;
[then, not stated as such, but I suggest are, the second and third parts of the third part:]
III.ii. by that attaining freedom,
and in freedom seeing freedom,
III.iii. arises the knowledge and vision:
'Unshakable is my heart's freedom,
this is the end of birth,
there is no further exististing.'

SBB: Upakkilesa Suttaṁ, Strife and Blemishes Chalmers trans, Vol. II, pg 244
PTS: Discourse on Defilements, Horner, trans., III.197
WP: Imperfections, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1008
MNL: The Minor Defilements, Sister Upalavanna, trans.
ATI/DTO: Defilements, Bhk. Thanissaro, trans.
Discussion.
Discussion

#### 129. Bāla Paṇḍita Suttaṁ, III.163

The Buddha delivers a discourse on the peril and the advantages. The pain that one of poor conduct brings upon himself here and now and in animal birth or Hell hereafter, and the glory that one of consummate conduct brings upon himself here and now or in heavenly birth hereafter. The great-grandaddy of fire-and-brimstone sermons.
A discourse on the Peril and Advantages usually follows, in the Gradual Course, the training in Generosity, Ethical Culture and Self-control and is then followed by instruction in the setting up of the Mind and the Four Truths.

SBB: Bāla Paṇḍita Suttaṁ, Wisdom and Folly Chalmers trans, Vol. II, pg 248
PTS: Discourse on Fools and the Wise, Horner, trans., III.209
WP: Fools and Wise Men, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1016
MNL: To Recognize The Fool and the Wise One, Sister Upalavanna, trans.

#### 130. Deva-Dūta Suttaṁ, III.178

The Buddha speaks about his personal knowledge of Yama, lord of Judgment and Yama's messages to mankind: a baby lying in its own excrement, an old man or woman; a sick man or woman; a man being tortured for misdeeds; and a dead body. Then he describes the horrors of Hell.
The brother of the previous fire and brimstone sermon. The thing, my friends, is not whether or not you believe there is a Hell or not; if there is, it will not matter what you believed. The only rational course is to behave as though there were. That way if there is, you are safe, if there is not at least here the wise will see you as having acted rationally.
This is the sutta which is the basis for the simile for Hell found in the Advantages and Disadvantages section of The Pāḷi Line: The Horrors and Woes of Niraya

SBB: Deva-Dūta Suttaṁ, Heaven's Warning Messengers Chalmers trans, Vol. II, pg 255
PTS: Discourse on the Deva-Messengers, Horner, trans., III.223
WP: The Divine Messengers, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1029
ATI: The Deva Messengers, Bhk. Thanissaro, trans.,
MNL: The Heavenly Messengers, Sister Upalavanna, trans.

#### 4. Vibhaṅga Vagga

#### 131. Bhadd'Eka-Ratta Suttaṁ, III.187

A lucky charm. A sutta describing a lucky night as being one in which one does not hanker after the past, yearn for the future, and in which one remains detached among things present.

SBB: Bhadd'Eka-Ratta Suttaṁ, True Saint I Chalmers trans, Vol. II, pg 261
PTS: Discourse on the Auspicious, Horner, trans., III.233
WP: One Fortunate Attachment, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1039
ATI: An Auspicious Day, Bhk. Thanissaro, trans.
BPS: Ideal Solitude, Bhk. ÑanĀnanda, trans.
MNL: A Single Auspicious Attachment, Sister Upalavanna, trans.
BD: One Lucky Day, Olds, trans. [PDF]
A Treasury of the Buddha's Words: One Fortunate Attachment Venerable Ñāṇamoli Thera trans.

#### 132. Ānanda-Bhadd'Eka-Ratta Suttaṁ, III.180

Ānanda repeats a lucky charm. A sutta describing a lucky night as being one in which one does not hanker after the past, yearn for the future, and in which one remains detached among things present.

SBB: Ānanda-Bhadd'Eka-Ratta Suttaṁ, True Saint II Chalmers trans, Vol. II, pg 263
PTS: Ānanda's Discourse on the Auspicious, Horner, trans., III.235
WP: Ānanda and One Fortunate Attachment, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1042
MNL: A Single Auspicious Attachment to Venerable Ānanda, Sister Upalavanna, trans.

#### 133. Mahā Kaccāna-Bhadd'Eka-Ratta Suttaṁ, III.192

Mahā Kaccana explains Bhadd'Eka-Ratta Sutta to the Bhikkhus. A sutta describing a lucky night as being one in which one does not hanker after the past, yearn for the future, and in which one remains detached among things present.
This is a variation on the previous, using the six sense spheres in place of the five heaps of existence. Another example of how these groups are equivalents.

SBB: Mahā Kaccāna-Bhadd'Eka-Ratta Suttaṁ, True Saint III Chalmers trans, Vol. II, pg 263
PTS: Mahā Kaccāna's Discourse on the Auspicious, Horner, trans., III.237
WP: Mahā Kaccana and One Fortunate Attachment, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1044
MNL: Venerable Mahā-Kkaccana's Explation of the Single Auspicious Attachment, Sister Upalavanna, trans.
ATI/DTO: Mahā Kaccāna and the Auspicious Day Bhk. Thanissaro, trans.

#### 134. Lomasakaṅgiyai-Bhadd'Eka-Ratta Suttaṁ, III.199

The Venerable Lomasakangiyai repeats a lucky charm. A sutta describing a lucky night as being one in which one does not hanker after the past, yearn for the future, and in which one remains detached among things present.

SBB: Lomasakaṅgiyai-Bhadd'Eka-Ratta Suttaṁ, True Saint IV Chalmers trans, Vol. II, pg 267
PTS: Lomasakaṅgiyai's Discourse on the Auspicious, Horner, trans., III.245
WP: Lomasakangiya and One Fortunate Attachment, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1050
MNL: A Single Auspicious Attachment To Venerable Lomasangiya, Sister Upalavanna, trans.

#### 135. Cūḷa Kamma-Vibhaṅga Suttaṁ, III.202

A straight-forward presentation of kamma in terms of what sort of deeds lead to a short lifespan versus a long lifespan, having many illnesses versus having few illnesses, being ugly versus being handsome, being insignificant versus being influential, being poverty stricken versus being wealthy, being high-born versus being of lowly birth, and being dim-witted versus being wise.

The Discourse on the Minor Results of Conduct, Gogerly trans.
SBB: Cūḷa Kamma-Vibhaṅga Suttaṁ, Our Heritage from Our Past I Chalmers trans, Vol. II, pg 268
PTS: Discourse on the Lesser Analysis of Deeds, Horner, trans., III.254
WP: The shorter Exposition of Action, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1053
ATI: The Shorter Exposition of Kamma, Bhk. Thanissaro, trans.
The Shorter Exposition of Kamma, Nanamoli Thera, trans.
MNL: A Shorter Classification of Actions, Sister Upalavanna, trans.
BD: The Short Analysis of Kamma, Olds, trans., [adaptation]

#### 136. Mahā Kamma-Vibhaṅga Suttaṁ, III.207

The Buddha explains the workings of kamma: good deeds produce good results, bad deeds produce bad results in spite of cases where this law does not appear to be working.
A sutta which breaks down the logic behind the caution not to quickly draw generalizations from personal experience.
Note in this sutta that there is no question that an intentional deed produces the result as per the intention. It always does. This should be understood not as meaning that the form or shape of the intended deed is the form or shape of the result, but that in accordance with the sensation intended to be produced by the action so is the deed experienced. A deed of thought, word, or body intended to cause pain, results in the experience of pain. The shape of that pain may vary from the shape taken by the deed.

SBB: Mahā Kamma-Vibhaṅga Suttaṁ, Our Heritage from Our Past II Chalmers trans, Vol. II, pg 272
PTS: Discourse on the Greater Analysis of Deeds, Horner, trans., III.254
WP: The Greater Exposition of Action, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1058
ATI: The Great Exposition of Kamma, Bhk. Nanamoli, trans.
The Greater Exposition of Kamma, Bhk. Thanissaro, trans.
The Greater Exposition of Kamma, revised 2012, Bhk. Thanissaro, trans.
MNL: The Detailed Classification of Actions, Sister Upalavanna, trans.
BD: The Great Analysis of Kamma Olds, trans., Synopsis

#### 137. Saḷāyatana-Vibhaṅga Suttaṁ, III.215

An in-depth analysis of the six realms of the senses.

SBB: Saḷāyatana-Vibhaṅga Suttaṁ, Senses and Objects of Sense Chalmers trans, Vol. II, pg 278
PTS: Discourse on the Analysis of the Sixfold (Sense-)Field, Horner, trans., III.263
WP: The Exposition of the Sixfold Base, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1066
ATI: An Analysis of the Six Sense-media, Bhk. Thanissaro, trans.
MNL: Classification of the Six Spheres, Sister Upalavanna, trans.
Discussion

#### 138. Uddesa-Vibhaṅga Suttaṁ, III.223

The Buddha advises the bhikkhus that when investigating things one's consciousness should not be allowed to wander in such a way as to allow thoughts supporting further existence whether that be of externals such as sense experience or of internals such as the factors of the jhānas.

SBB: Uddesa-Vibhaṅga Suttaṁ, A Summary Expanded Chalmers trans, Vol. II, pg 283
PTS: Discourse on an Exposition and Analysis, Horner, trans., III.271
WP: The Exposition of a Summary, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1074
ATI: An Analysis of the Statement, Bhk. Thanissaro, trans.
MNL: Point-by-Point Classification, Sister Upalavanna, trans.

#### 139. Araṇa-Vibhaṅga Suttaṁ, III.230

The Buddha goes into detail concerning disengagement caused by either biases towards or biases against. This is really an elaboration of the Middle Way first given in the first sutta.

SBB: Araṇa-Vibhaṅga Suttaṁ, Calm Chalmers trans, Vol. II, pg 286
PTS: Discourse on the Analysis of the Undefiled, Horner, trans., III.277
WP: The Exposition of Non-conflict, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1080
MNL: The Classification of Solitude, Sister Upalavanna, trans.
BD: Analyzing Disengagement Olds, trans.

BD: The Art of Disengagement: Discussion

#### 140. Dhātu-Vibhaṅga Suttaṁ, III.237

Pukkusati, who was a wanderer who had become a follower of the Buddha without ever having met him, finds himself lodged in the same shed with him. The Buddha instructs him in great detail concerning the attitudes to take towards all the characteristics of existence such as to attain an unshakable calm. He requests ordination, but is not equipped with the necessary bowl and robes. Setting out to get such he is killed by a bull. The Buddha tells the other bhikkhus he was reborn as a non-returner.

SBB: Dhātu-Vibhaṅga Suttaṁ, The Six Elements Chalmers trans, Vol. II, pg 286
PTS: Discourse on the Analysis of the Elements, Horner, trans., III.285
WP: The Exposition of the Elements, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1087
ATI: An Analysis of the Properties, Bhk. Thanissaro, trans.
MNL: Classification of Elements, Sister Upalavanna, trans.

#### 141. Sacca-Vibhaṅga Suttaṁ, III.248

Sariputta defines each of the Four Truths and each of the terms within the Four Truths.
This is almost identical to the end of the expanded version of the Satipaṭṭhana Sutta found in DN, the portion that makes it different from the version found in MN. Note that this much is termed that which gives birth to the convert.

Pāḷi | Olds | Horner | Bhk. Thanissaro | Bhks. Nanamoli/Bodhi | Piyadassi Thera | Upalavana
Dukkha | Pain | Anguish | Stress | Suffering | Suffering | Unpleasantness
Sammā | High or Consummate | Perfect or Right | Right | Right | Right | Right
Diṭṭhi | Working Hypothesis, View | Right View | View | View | Understanding | View
Saṅkappa | Principles | Aspiration | Resolve | Intention | Thought | Thoughts
Vācā | Speech | Speech | Speech | Speech | Speech | Speech
Kammanta | Works | Action | Action | Action | Action | Action
Ājīva | Lifestyle | Livelihood | Livelihood | Livelihood | Livelihood | Livelihood
Vāyāma | Self-control | Endeavour | Effort | Effort | Effort | Effort
Sati | Mind | Mindfulness | Mindfulness | Mindfulness | Mindfulness | Mindfulness
Samādhi | Serenity | Concentration | Concentration | Concentration | Concentration | Concentration

SBB: Sacca-Vibhaṅga Suttaṁ, The Synopsis of Truth Chalmers trans, Vol. II, pg 296
PTS: Discourse on the Analysis of the Truths, Horner, trans., III.295
WP: The Exposition of the Truths, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1097
ATI: Discourse on the Analysis of the Truths, Piyadassi Thera, trans.
An Analysis of the Truths, Bhk. Thanissaro, trans.
MNL: Classification of the Truth, Sister Upalavanna, trans.

#### 142. Dakkhiṇa-Vibhaṅga Suttaṁ, III.253

The Buddha provides a scale for the expected kammic return on gifts to individuals and gifts to the Order in its various forms.
A sutta for those wishing to calculate their kammic savings account. Note here is a sutta which explicitly states that gifts given 'to the Saṅgha' are superior in yield even to that of a gift given to a Buddha. It is very important that one wishing to make such a gift state this at the time the gift is being given. Otherwise the kammic result is that of a gift given to an individual. The formula goes something like this: "Please accept this gift to the Saṅgha from me, as a favor to me." For a detailed discussion of giving in general see Advantage Giver in the Forum Archives.
There is also a discussion in this sutta of 'purification' of gifts by either the giver or the recipient. What does it mean that 'an offering is purified'? The potency of an action is relative to the detachment of the giver and the receiver. It is as though a certain amount of the energy in the deed is held back or weakened by the attachment of either the giver or receiver thus diminishing the kammic consequence or creative force it would have if left free. But the encumbered deed can apparently be restored to its full potential (? or at least can have its potential boosted; purification does not necessarily mean that a thing has become wholly pure; the sutta is, after all, giving us in effect, gradations of detachment in individuals) by the degree of detachment of one or the other or both the giver and the receiver. The 'sila' and 'kalya-dhamma', the 'ethical conduct' and 'lovely-manners' are in this sutta the indicators of the detachment of the individual. So for example, a gift given by one of poor moral habit (just to choose something likely to be familiar to the reader) is purified to a certain degree by a recipient of good moral habit, to a greater degree by one striving after Stream-entry, and to still higher degrees by those further along the path.

SBB: Dakkhiṇa-Vibhaṅga Suttaṁ, Analysis of Almsgiving Chalmers trans, Vol. II, pg 299
PTS: Discourse on the Analysis of Offerings, Horner, trans., III.300
WP: The Exposition of Offerings, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1102
MNL: Classification of Offerings, Sister Upalavanna, trans.

BD: Discussion

#### 5. Saḷāyatana Vagga

#### 143. Anāthapiṇḍik'ovāda Suttaṁ, III.258

The story of the Dhamma taught to Anāthapiṇḍika just prior to his death and rebirth in the Tusita Realm.
It is not said in this sutta that Anāthapiṇḍika was a non-returner, but this is claimed elsewhere. If it is the case that he was a non-returner this is an example of rebirth of a non-returner in a realm that is not one of the Pure Abodes and is not even a Brahmā realm.

SBB: Anāthapiṇḍik'ovāda Suttaṁ, Anāthapiṇḍika's End Chalmers trans, Vol. II, pg 302
PTS: Discourse on an Exhortation to Anāthapiṇḍika, Horner, trans., III.309
WP: Advice to Anāthapiṇḍika, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1109
ATI: Instructions to Anāthapiṇḍika, Bhk. Thanissaro, trans.
MNL: Advice to Anāthapiṇḍika, Sister Upalavanna, trans.

#### 144. Chann'ovāda Suttaṁ, III.263

Sariputta and Mahā Cunda visit Channa who is dying a painful death. Channa announces he will 'take the knife' (commit suicide). Sariputta questions him as to his understanding of Dhamma and Mahā Cunda recites for him a saying of the Buddha warning against the wavering that results from attachments. Later, after Channa has 'taken the knife' Sariputta questions the Buddha as to Channa's fate. The Buddha states that his was a blameless end.
See: SN 4.35.87 above which is identical to this sutta for a discussion of suicide relative to Buddhism.

SBB: Chann'ovāda Suttaṁ, Channa's Suicide Chalmers trans, Vol. II, pg 305
PTS: Discourse on an Exhortation to Channa, Horner, trans., III.315
WP: Advice to Channa, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1114
MNL: Advice to Venerable Channa, Sister Upalavanna, trans.

#### 145. Puṇṇ'ovāda Suttaṁ, III.267

Punna, after being given an instruction 'in brief' by the Buddha, is questioned as to how he will deal with the fierce people of Sunaparanta where he intends to dwell. He gives a series of answers which shows he has the patience to deal with them even to the point of death.
An inspiring sutta. A great lesson in the attitude one should adopt to perfect patience.
For another translation of this sutta see SN 4.35.88 above which is almost identical.

SBB: Puṇṇ'ovāda Suttaṁ, Counsel to Puṇṇa Chalmers trans, Vol. II, pg 307
PTS: Discourse on an Exhortation to Puṇṇa, Horner, trans., III.319
WP: Advice to Puṇṇa, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1117
MNL: Advice to Venerable Punna, Sister Upalavanna, trans.

#### 146. Nandak'ovāda Suttaṁ, III.270

Bhikkhu Nandaka instructs Mahā Pajapati's followers on the impermanence of the components of existence and on the Seven Dimensions of Self-Awakening.

SBB: Nandak'ovāda Suttaṁ, Nandaka's Homily to Almswomen Chalmers trans, Vol. II, pg 309
PTS: Discourse on an Exhortation from Nandaka, Horner, trans., III.322
WP: Advice from Nandaka, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1120
ATI: Nandaka's Exhortation, Bhk. Thanissaro, trans.
MNL: Advice from Venerable Nandaka, Sister Upalavanna, trans.

#### 147. Cūḷa Rāhul'ovāda Suttaṁ, III.277

The Buddha's instruction to his son Rāhula that brought Rāhula to Arahantship. A thorough-going breakdown of what is not to be considered self and why it is not to be considered self.

SBB: Cūḷa Rāhul'ovāda Suttaṁ, The Transitory Chalmers trans, Vol. II, pg 313
PTS: Lesser Discourse on an Exhortation to Rāhula, Horner, trans., III.328
WP: The Shorter Discourse of Advice to Rāhula, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1126
ATI: The Shorter Exposition to Rāhula, Bhk. Thanissaro, trans.
MNL: Advice in Short, to Venerable Rāhula, Sister Upalavanna, trans.

#### 148. Cha-Chakka Suttaṁ, III.280

An elaboration in great detail of the not-self nature of the six sense realms.

SBB: Cha-Chakka Suttaṁ, The Six Sixes Chalmers trans, Vol. II, pg 315
PTS: Discourse on the Six Sixes, Horner, trans., III.331
WP: The Six Sets of Six, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1129
ATI: The Six Sextets, Bhk. Thanissaro, trans.
BD: Six-By-Six, Olds, trans.
WP: The Six Sets of Six, Ñanamoli Thera, trans., Bhk. Bodhi, ed., Bhk. Vimalaramsi, presenting
MNL: The Discourse of Six Sixes, Sister Upalavanna, trans.

BD: Un-do'n the cha-cha discussion, sutta outline.

#### 149. Mahā Saḷāyatanika Suttaṁ, III.287

A detailed analysis of how attachment to the six sense realms leads to rebirth and how detachment from the six sense realms leads to the development of the 8-fold path, the four settings-up of memory, the four best efforts, the four power paths, the five forces, the five powers, the seven dimensions of self-awakening, calm and insight and knowledge and freedom (that is, arahantship).

SBB: Mahā Saḷāyatanika Suttaṁ, Domains of Sense Chalmers trans, Vol. II, pg 319
PTS: Discourse Pertaining to the Great Sixfold (sense-)Field, Horner, trans., III.336
WP: The Great Sixfold Base, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1137
ATI: The Great Six Sense-media Discourse, Bhk. Thanissaro, trans.
MNL: The Longer Discourse on the Six Spheres, Sister Upalavanna, trans.

#### 150. Nagara-Vindeyya Suttaṁ, III.290

A discourse on what sort of person should be honored and esteemed.

SBB: Nagara-Vindeyya Suttaṁ, Domains of Sense Chalmers trans, Vol. II, pg 320
PTS: Discourse to the People of Nagaravinda, Horner, trans., III.339
WP: To the Nagaravindans, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1140
MNL: The Discourse Delivered at Nagaravindika, Sister Upalavanna, trans.

#### 151. Piṇḍapāta-Pārisuddhi Suttaṁ, III.293

A sutta which provides a detailed run-down of most of the major 'Dhammas' or groups of concepts central to the Buddha's system. In the PTS translation these Dhammas are linked to the Glossology section and the result is a useful course of study in the system.

SBB: Piṇḍapāta-Pārisuddhi Suttaṁ, Perils of the Daily Round Chalmers trans, Vol. II, pg 323
PTS: Discourse on Complete Purity for Alms-Gathering, Horner, trans., III.342
WP: The Purification of Almsfood, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1143
MNL: The Purity of Alms Food, Sister Upalavanna, trans.
ATI/DTO: The Purification of Almsfood, Bhk. Thanissaro, trans.

#### 152. Indriya-Bhāvanā Suttaṁ, III.298

The Buddha instructs Ānanda on the attitude which should be developed with regard to the sense organs, their objects, and the sensations and emotions arising from sense experience. He then describes it as a power of one who has so developed his sense faculties that he can, at will live with whatever attitude and perceptions he may wish among both the ugly and the beautiful.

SBB: Indriya-Bhāvanā Suttaṁ, Culture of Faculties Chalmers trans, Vol. II, pg 324
PTS: Discourse on the Development of the Sense-Organs, Horner, trans., III.346
WP: The Development of the Faculties, Ñanamoli Thera, trans., Bhk. Bodhi, ed., 1147
ATI: The Development of the Faculties, Bhk. Thanissaro, trans.
MNL: Development of the Mental Faculties, Sister Upalavanna, trans.
BD: Becoming Indra Olds, trans.[PDF]

BD: The Powers of the Aristocrats Discussion

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