Tipitaka >> Sutta Pitaka >> Anguttara Nikaya >> 1.Book of Ones
Pali Versions : Pali-English and Pali-Devanagri Versions are embedded in the texts.
This is Book One of Anguttara Nikaya. This is modified version of Bhikkhu Bodhi.
Numerical Discourses (Anguttara Nikaya)
(Counting on Fingers section)
Note : 'c' of Pali word is pronounced as 'ch' as in 'China'
1. The Book of the Ones (Ekakanipata)[]
Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya
Homage to that Bhagavato(Lord) , Enemy Vanquisher, the Rightly and Perfectly Enlightened(Awakened) One
I. Obsessions of the Mind Section (Rupadi-vaggo)[]
(Meanings : Rupa-Form, Saddo-Voice, Gandho-Odor, Raso-Taste, Photthabbo-Touch)
Pali Versions : Pali-English Version and Pali-Devanagri Version
1
Thus have I heard. On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Lord(Buddha) addressed the bhikkhus(monks): "Bhikkhus!"
"Venerable sir!" those bhikkhus replied. The Lord(Buddha) said this:
"Bhikkhus(Monks), I do not see even one other form(rupa) that so obsesses the mind [17] of a man as the form of a woman. The form of a woman obsesses the mind of a man."
2
"Bhikkhus(Monks), I do not see even one other voice that so obsesses the mind of a man as the voice of a woman. The voice of a woman obsesses the mind of a man."
3
"Bhikkhus(Monks), I do not see even one other odor that so obsesses the mind of a man as the odor of a woman. The odor of a woman obsesses the mind of a man." 18
4
"Bhikkhus(Monks), I do not see even one other taste that so obsesses the mind of a man as the taste of a woman. The taste of a woman obsesses the mind of a man." 19
5
"Bhikkhus(Monks), I do not see even one other touch that so obsesses the mind of a man as the touch of a woman. The touch of a woman obsesses the mind of a man 20
6
"Bhikkhus(Monks), I do not see even one other form(rupa) that so obsesses the mind of a woman as the form of a man. The form of a man obsesses the mind of a woman."
7
"Bhikkhus(Monks), I do not see even one other sound that so obsesses the mind of a woman as the sound of a man. The sound of a man obsesses the mind of a woman."
8
"Bhikkhus(Monks), I do not see even one other odor that so obsesses the mind of a woman as the odor of a man. The odor of a man obsesses the mind of a woman."
9
"Bhikkhus(Monks), I do not see even one other taste that so obsesses the mind of a woman as the taste of a man. The taste of a man obsesses the mind of a woman."
10
"Bhikkhus(Monks), I do not see even one other touch that so obsesses the mind of a woman as the touch of a man. The touch of a man obsesses the mind of a woman." [3]
II. Abandoning the Hindrances Section (Nivarana-Pahana-Vaggo)[]
(Nivarana-Coverings/Layers, Pahana-Removal, Vaggo-Section)
Pali Versions : Pali-English Version and Pali-Devanagri Version
11
"Bhikkhus(monks), I do not see even one other thing on account of which unarisen sensual(sexual) desire arises and arisen sensual(sexual) desire increases and expands so much as the mark of the attractive. 23 For one who attends carelessly to the mark of the attractive, unarisen sensual(sexual) desire arises and arisen sensual(sexual) desire increases and expands."
12
"Bhikkhus(Monks), I do not see even one other thing on account of which unarisen ill will arises and arisen ill will increases and expands so much as the mark of the repulsive. 24 For one who attends carelessly to the mark of the repulsive, unarisen ill will arises and arisen ill will increases and expands."
13
"Bhikkhus(Monks), I do not see even one other thing on account of which unarisen dullness and drowsiness arise and arisen dullness and drowsiness increase and expand so much as discontent, lethargy, lazy stretching, drowsiness after meals, and sluggishness of mind. 2S For one with a sluggish mind, unarisen dullness and drowsiness arise and arisen dullness and drowsiness increase and expand."
14
"Bhikkhus(Monks), I do not see even one other thing on account of which unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand so much as an unsettled mind. 26 For one with an unsettled mind, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand." [4]
15
"Bhikkhus(Monks), I do not see even one other thing on account of which unarisen doubt arises and arisen doubt increases and expands so much as careless attention. 27 For one who attends carelessly, unarisen doubt arises and arisen doubt increases and expands."
16
"Bhikkhus(Monks), I do not see even one other thing on account of which unarisen sensual(sexual) desire does not arise and arisen sensual desire is abandoned so much as the mark of the unattractive. 29 For one who attends carefully to the mark of the unattractive, unarisen sensual(sexual) desire does not arise and arisen sensual(sexual) desire is abandoned." 30
17
"Bhikkhus(Monks), I do not see even one other thing on account of which unarisen ill will does not arise and arisen ill will is abandoned so much as the liberation of the mind by loving-kindness(metta). 31 For one who attends carefully to the liberation of the mind by loving kindness, unarisen ill will does not arise and arisen ill will is abandoned." 32
18
"Bhikkhus(Monks), I do not see even one other thing on account of which unarisen dullness and drowsiness do notarise and arisen dullness and drowsiness are abandoned so much as the element of instigation, the element of persistence, the element of exertion. 33 For one who has aroused energy(exertion/viriya), unarisen dullness and drowsiness do not arise and arisen dullness and drowsiness are abandoned." 34
19
"Bhikkhus(Monks), I do not see even one other thing on account of which unarisen restlessness and remorse do not arise and arisen restlessness and remorse are abandoned so much as pacification of the mind. 35 For one with a pacified mind, unarisen restlessness and remorse do not arise and arisen restlessness and remorse are abandoned." 36
20
"Bhikkhus(Monks), I do not see even one other thing [5] on account of which unarisen doubt does not arise and arisen doubt is abandoned so much as careful attention. 37 For one who attends carefully, unarisen doubt does not arise and arisen doubt is abandoned." 38
III. Unwieldy (Akammania-Vaggo)[]
(Akammania-Hard/Stubborn)
Pali Versions : Pali-English Version and Pali-Devanagri Version
21
"Bhikkhus(monks), I do not see even one other thing that when undeveloped is so unwieldy as the mind. An undeveloped mind is unwieldy."
22
"Bhikkhus(Monks), I do not see even one other thing that when developed is so wieldy as the mind. A developed mind is wieldy."
23
"Bhikkhus(Monks), I do not see even one other thing that when undeveloped leads to such great harm as the mind. An undeveloped mind leads to great harm."
24
"Bhikkhus(Monks), I do not see even one other thing that when developed leads to such great good as the mind. A developed mind leads to great good."
25
"Bhikkhus(Monks), I do not see even one other thing that, when undeveloped and unmanifested, 39 leads to such great harm as the mind: The mind, when undeveloped and unmanifested, leads to great harm."
26
"Bhikkhus(Monks), I do not see even one other thing [6J that, when developed and manifested, leads to such great good as the mind. The mind, when developed and manifested, leads to great good'
27
"Bhikkhus(Monks), I do not see even one other thing that, when undeveloped and uncultivated, leads to such great harm as the mind. The mind, when undeveloped and uncultivated, leads to great harm."
28
"Bhikkhus(Monks), I do not see even one other thing that, when developed and cultivated, leads to such great good as the mind. The mind, when developed and cultivated, leads to great good."
29
"Bhikkhus(Monks), I do not see even one other thing that, when undeveloped and uncultivated, brings such suffering as the mind. The mind, when undeveloped and uncultivated, brings suffering."
30
"Bhikkhus(Monks), I do not see even one other thing that, when developed and cultivated, brings such happiness as the mind. The mind, when developed and cultivated, brings happiness."
IV. Untamed Section (Adanta-Vaggo)[]
(Adanta Untamed/Wild)
Pali Versions : Pali-English Version and Pali-Devanagri Version
31
"Bhikkhus(monks), 'I do not see even one other thing that when untamed leads to such great harm as the mind. An untamed mind leads to great harm."
32
"Bhikkhus(Monks), I do not see even one other thing that when tamed leads to such great good as the mind. A tamed mind leads to great good."
33
"Bhikkhus(Monks), I do not see even one other thing [7] that when unguarded leads to such great harm as the mind. An unguarded mind leads to great harm."
34
"Bhikkhus(Monks), I do not see even one other thing that when guarded leads to such great good as the mind. A guarded mind leads to great good.
35
"Bhikkhus(Monks), I do not see even one other thing that when unprotected leads to such great harm as the mind. An unprotected mind leads to great harm."
36
"Bhikkhus(Monks), I do not see even one other thing that when protected leads to such great good as the mind. A protected mind leads to great good."
37
"Bhikkhus(Monks), I do not see even one other thing that when unrestrained leads to such great harm as the mind. An unrestrained mind leads to great harm."
38
"Bhikkhus(Monks), I do not see even one other thing that when restrained leads to such great good as fhe mind. A restrained mind leads to great good/'
39
"Bhikkhus(Monks), I do not see even one other thing that, when untamed, unguarded, unprotected, and unrestrained, leads to such great harm as the mind. The mind, when untamed, unguarded, unprotected, and unrestrained, leads to great harm."
40
"Bhikkhus(Monks), I do not see even one other thing that, when tamed, guarcied, protected,, and restrained, leads to such great good as the mind. The mind, when tamed, guarded, protected, and restrained, leads to great good. " [8]
V. Spike Section (Panihitaaccha-vaggo)[]
Pali Versions : Pali-English Version and Pali-Devanagri Version
41
"Bhikkhus(monks), suppose a misdirected spike of hill rice or barley were pressed by the hand or foot. It is impossible that it would pierce the hand or the foot and draw blood. For what reason? Because the spike is misdirected. So too, it is impossible that a bhikkhu(monk) with a misdirected mind would pierce ignorance, arouse true knowledge, and realize nibbana(nirvana). For what reason? Because the mind is misdirected."
42
"Bhikkhus(Monks), suppose a well-directed spike of hill rice or barley were pressed by the hand or foot. It is possible that it would pierce the hand or the foot and draw blood. For what reason? Because the spike is well directed. So too, it is possible that a bhikkhu with a well-directed mind would pierce ignorance arouse true knowledge, and realize nibbana(nirvana). For what reason? Because the mind is well directed."
43
"Here, bhikkhus, having encompassed a mentally corrupted person's mind with my own mind, I understand that if this person were to die at this time, he would be deposited in hell as if brought there. For what reason? Because his mind is corrupted. It is because of mental corruption that with the breakup of the body, after death, some beings here are reborn in the plane of misery, in a bad destination, in the lower world, in hell."
44
"Here, bhikkhus, having encompassed a mentally placid person's mind with my own mind, I understand that if [9] this person were to die at this time> he would be deposited in heaven as if brought there. For what reason? Because his mind is placid. 42 It is because of mental placidity that with the breakup of the body, after death, some beings here are reborn in a good destination, in a heavenly world."
45
"Bhikkhus(Monks), suppose there were a pool of water that was cloudy, turbid, and muddy. Then a man with good sight standing on the bank could not see shells, gravel and pebbles, and shoals of fish swimming about and resting. For what reason? Because the water is cloudy. So too, it is impossible for a bhikkhu with a cloudy mind to know his own good, the good of others, or the good of both/or to realize a superhuman distinction in knowledge and vision worthy of the noble ones. For what reason? Because his mind is cloudy." 43
46
"Bhikkhus(Monks), suppose there were a pool of water that was clear, serene, and limpid. Then a man with good sight standing on the bank could see shells, gravel and pebbles, and shoals of fish swimming about and resting. For what reason? Because the water is limpid. So too, it is possible for a bhikkhu with a limpid mind to know his own good, the good of others, and the good of both, and to realize a superhuman distinction in knowledge and vision worthy of the noble ones. 44 For what reason? Because his mind is limpid."
47
"Bhikkhus(Monks), just as sandalwood is declared to be the best of trees with respect to malleability and wieldiness, so too I do not see even one other thing that, when developed and cultivated, is so malleable and wieldy as the mind. A developed and cultivated mind is malleable and wieldy." [10]
48
"Bhikkhus(Monks), I do not see even one other thing that changes so quickly as the mind. 45 It is not easy to give a simile for how quickly the mind changes."
49
"Luminous, bhikkhus(monks), is this mind, but it is defiled by adventitious defilements." 46
50
"Luminous, bhikkhus, is this mind, and it is freed from adventitious defilements."
VI. Luminous is Citta (Consciousness)[]
Pali Versions : Pali-English Version and Pali-Devanagri Version
51
"Luminous, bhikkhus(monks), is this mind, but it is defiled by adventitious defilements. The uninstructed worldling does not under stand this as it really is; therefore I say that for the uninstructed worldling there is no development of the mind." 47
52
"Luminous, bhikkhus, is this mind, and it is freed from adventitious defilements. The instructed noble disciple understands this as it really is; therefore I say that for the instructed noble disciple there is development of the mind." 48
53
"Bhikkhus(Monks), if for just the time of a finger snap a bhikkhu pursues a mind of loving-kindness(metta), he is called a bhikkhu who is not devoid of jhana(trance state), who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country's almsfood in vain. 49 How much more, then, those who cultivate it!"
54
"Bhikkhus(Monks), if for just the time of a finger snap a bhikkhu develops a mind of loving-kindness(metta), he is called a bhikkhu who is not devoid of jhana(trance state), who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country's almsfood in vain. How much more, then, those who cultivate it!"
55
"Bhikkhus(Monks), if for just the time of a finger snap a bhikkhu attends to a mind of loving-kindness(metta), he is called a bhikkhu who is. not devoid of jhana(trance state), who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country's almsfood in vain. How much more, then, those who cultivate it!" . .
56
"Bhikkhus(Monks), whatever qualities are harmful(akusala), partake of the harmful(akusala), and pertain to the harmful(akusala), all have the mind as their forerunner. 50 Mind arises first followed by the harmful(akusala) qualities(Dhamma)."
57
"Bhikkhus(Monks), whatever qualities are harmful(akusala), partake of the beneficial(kusala), and pertain to the beneficial(kusala), all have the mind as their forerunner. Mind arises first followed by the beneficial(kusala) qualities."
58
"Bhikkhus(Monks), I do not see a single thing that so causes unarisen harmful(akusala) qualities(Dhamma) to arise and arisen beneficial(kusala) qualities(Dhamma) to decline as slothfulness. 51 For one who is slothful, unarisen harmful(akusala) qualities(Dhamma) arise and arisen beneficial(kusala) qualities(Dhamma) decline'
59
"Bhikkhus(Monks), I do not see a single thing that so causes unarisen beneficial(kusala) qualities(Dhamma) to arise and arisen harmful(akusala) qualities to decline as alertfulness. For one who is alertful, unarisen beneficial(kusala) qualities(Dhamma) arise and arisen harmful(akusala) qualities(Dhamma) decline."
60
"Bhikkhus(Monks), I do not see a single thing that so causes unarisen harmful(akusala) qualities(Dhamma) to arise and arisen beneficial(kusala) qualities(Dhamma) to decline as laziness. For one who is lazy, unarisen harmful(akusala) qualities arise and arisen beneficial(kusala) qualities(Dhamma) decline."
VII. Arousal of Energy Etc. Section (Viriyarambhadi-Vaggo)[]
Pali Versions : Pali-English Version and Pali-Devanagri Version
61
"Bhikkhus(monks), I do not see even a single thing that so causes unarisen beneficial(kusala) qualities(Dhamma) to arise and arisen harmful(akusala) qualities to decline as arousal of energy(exertion/viriya). For one who has aroused energy(exertion/viriya), unarisen beneficial(kusala) qualities(Dhamma) arise and arisen harmful(akusala) qualities(Dhamma) decline."
62
"Bhikkhus(Monks), I do not see even a single thing that so causes unarisen harmful(akusala) qualities(Dhamma) to arise and arisen beneficial(kusala) qualities to decline as strong desire . 52 For one with strong desire, unarisen harmful(akusala) qualities(Dhamma) arise and arisen beneficial(kusala) qualities decline."
63
"Bhikkhus(Monks), I do not see even a single thing that so causes uuarisen beneficial(kusala) qualities(Dhamma) to arise and arisen harmful(akusala) qualities'to decline as fewness of desires . 53 For one with few desires, unarisen beneficial(kusala) qualities(Dhamma) arise and arisen harmful(akusala) qualities(Dhamma) decline."
64
"Bhikkhus(Monks), I do not see even a single thing that so causes unarisen harmful(akusala) qualities(Dhamma) to arise and arisen beneficial(kusala) qualities to decline as non-contentment. 54 For one who is not content, unarisen harmful(akusala) qualities(Dhamma) arise and arisen beneficial(kusala) qualities(Dhamma) decline."
65
"Bhikkhus(Monks), I do not see even a single thing that so causes unarisen beneficial(kusala) qualities(Dhamma) to arise and arisen harmful(akusala) qualities to decline as contentment. 55 For one who is content, unarisen beneficial(kusala) qualities(Dhamma) arise and arisen harmful(akusala) qualities decline' [13]
66
"Bhikkhus(Monks), I do not see even a single thing that so causes unarisen harmful(akusala) qualities(Dhamma) to arise and arisen beneficial(kusala) qualities to decline as careless attention. For one who attends carelessly, unarisen harmful(akusala) qualities(Dhamma) arise and arisen beneficial(kusala) qualities(Dhamma) decline."
67
"Bhikkhus(Monks), I do not see even a single thing that so causes unarisen beneficial(kusala) qualities(Dhamma) to arise and arisen harmful(akusala) qualities to decline as careful attention. For one who attends carefully, unarisen beneficial(kusala) qualities(Dhamma) arise and arisen harmful(akusala) qualities(Dhamma) decline."
68
"Bhikkhus(Monks), I do not see even a single thing that so causes unarisen harmful(akusala) qualities(Dhamma) to arise and arisen beneficial(kusala) qualities to decline as lack of complete comprehension(sampajanna). For one who does not completely comprehend, unarisen harmful(akusala) qualities(Dhamma) arise and arisen beneficial(kusala) qualities(Dhamma) decline."
69
"Bhikkhus(Monks), I do not see even a single thing that so causes unarisen beneficial(kusala) qualities(Dhamma) to arise and arisen harmful(akusala) qualities to decline as complete comprehension(sampajanna). 56 For one who completely comprehends, unarisen beneficial(kusala) qualities(Dhamma) arise and arisen harmful(akusala) qualities(Dhamma) decline."
70
"Bhikkhus(Monks), I do not see even a single thing that so causes unarisen harmful(akusala) qualities(Dhamma) to arise and arisen beneficial(kusala) qualities to decline as bad friendship. For one with bad friends, unarisen harmful(akusala) qualities(Dhamma) arise and arisen beneficial(kusala) qualities decline." [14]
VIII. Good Friendship Etc. Section (Kalyanamittadi-Vaggo)[]
(Kalyan-Well Wishing; Mitta-Friend)
Pali Versions : Pali-English Version and Pali-Devanagri Version
71
"Bhikkhus(monks), I do not see even a single thing that so causes unarisen beneficial(kusala) qualities(Dhamma) to arise and arisen harmful(akusala) qualities to decline as good friendship. For one with good friends, unarisen beneficial(kusala) qualities(Dhamma) arise and arisen harmful(akusala) qualities(Dhamma) decline." 57
72
"Bhikkhus(Monks), I do not see even a single thing that so causes unarisen harmful(akusala) qualities(Dhamma) to arise and arisen beneficial(kusala) qualities to decline as the pursuit of harmful(akusala) qualities(Dhamma) and the non-pursuit of beneficial(kusala) qualities(Dhamma). Through the pursuit of harmful(akusala) qualities(Dhamma) and the non-pursuit of beneficial(kusala) qualities, unarisen harmful(akusala) qualities(Dhamma) arise and arisen beneficial(kusala) dualities decline,"
73
"Bhikkhus(Monks), I do not see even a single thing that so causes unarisen beneficial(kusala) qualities(Dhamma) to arise and arisen harmful(akusala) qualities to decline as the pursuit of beneficial(kusala) qualities(Dhamma) and the non-pursuit of harmful(akusala) qualities(Dhamma). Through the pursuit of beneficial(kusala) qualities(Dhamma) and the non-pursuit ofharmful(akusala) qualities, unarisen beneficial(kusala) qualities(Dhamma) arise and arisen harmful(akusala) qualities(Dhamma) decline."
74
"Bhikkhus(Monks), I do not see even a single thing that so causes unarisen factors of enlightenment not to arise and arisen factors of enlightenment not to reach fulfillment by development as careless attention. For one who attends carelessly, unarisen factors of enlightenment do not arise and arisen factors of enlight enment do not reach fulfillment by development."
75
"Bhikkhus(Monks), I do not see even a single thing that so causes unarisen factors of enlightenment to arise and arisen factors of enlightenment to reach fulfillment by development as careful attention. [15] For one who attends carefully, unarisen factors of enlightenment arise and arisen factors of enlightenment reach fulfillment by development/'
76
"Insignificant, bhikkhus, is the loss of relatives. The worst thing to lose is panna(divine knowledge)."
77
"Insignificant, bhikkhus, is the increase of relatives. The best thing in which to increase is panna(divine knowledge). Therefore, bhikkhus, you should train yourselves thus: 'We will increase in panna(divine knowledge). It is in such a way that you. should train yourselves."
78
"Insignificant, bhikkhus, is the loss of wealth. The worst thing to lose is panna(divine knowledge)."
79
"Insignificant, bhikkhus, is the increase of wealth. The best thing in which to increase is panna(divine knowledge). Therefore, bhikkhus, you should train yourselves thus: 'We will increase in panna(divine knowledge). It is in such a way that you should train yourselves."
80
"Insignificant, bhikkhus, is the loss of fame. The worst thing to lose is panna(divine knowledge)."
81
"Insignificant, bhikkhus, is the increase of fame. The best thing in which to increase is panna(divine knowledge). Therefore, bhikkhus, you should train yourselves thus: 'We will increase in panna(divine knowledge). It is in such a way that you should train yourselves." [16]
IX. Slothfulness Etc. Section(Pamadadi-Vaggo)[]
(Pamada Alertlessness/Slothfulness)
Pali Versions : Pali-English Version and Pali-Devanagri Version
82
"Bhikkhus(monks), I do not see even a single thing that leads to such great harm as slothfulness. slothfulness leads to great harm."
83
"Bhikkhus(Monks), I do not see even a single thing that leads to such great good as alertfulness. Alertfulness leads to great good."
84-85
(84) "Bhikkhus(Monks), I do not see even a single thing that leads to such great harm as laziness . . . (85) . . . that leads to such great good as arousal of energy(exertion/viriya) : .
86 ". strong desire . . . (87) . . . fewness of desires . . ."
88 ".1. non-contentment (89) . . . contentment ..."
90 ". . . careless attention . . . (91) . . .careful attention. . ."
92 ". . . lack of complete comprehension(sampajanna) . . . (93) . . . complete comprehension.'."
94 "... bad friendship . . . (95) . . . good friendship ..."
96 ". . . the pursuit of harmful(Akusalanam) qualities and the non-pursuit of beneficial(kusalanam) qualities . . . (97) . . . the pursuit of beneficial(kusalanam) qualities and the non-pursuit of harmful(Akusalanam) qualities. The pursuit of beneficial(kusalanam) qualities and the non-pursuit of harmful(Akusalanam) qualities leads to great good."
X. Second Slothfulness Etc. Section (Dutiya-Pamadadi-Vaggo)[]
Pali Versions : Pali-English Version and Pali-Devanagri Version
98
"Among internal factors, bhikkhus(monks), I do not see even a single factor that leads to such great harm as slothfulness. slothfulness leads to great harm."
99
"Among internal factors, bhikkhus, I do not see even a single factor that leads to such great good as alertfulness. [17] alertfulness leads to great good."
100 "Among internal factors, bhikkhus, I do not see even a single factor that leads to such great harm as laziness . . . (101) . . . that leads to such great good as arousal of energy(exertion/viriya) . . ." 60
102 ". . . strong desire. . . 103 . . . fewness of desires ..."
104 . . non-contentment .'. . 105 . . . contentment . .
106 . . careless attention . . . (107) . . . careful attention ..."
108 . . lack of complete comprehension(sampajanna) . . . 109 . . . complete comprehension(sampajanna)..."
110 "Among external factors, bhikkhus, I do not see even a single factor that leads to such great harm as bad friendship...."
111 "Among external factors, bhikkhus, I do not see
even a single factor that leads to such great good as good friendship "
112 "Among internal factors, bhikkhus, I do not see even a single factor that leads to such great harm as the pursuit of harmful(akusala) qualities(Dhamma) and the non-pursuit of beneficial(kusala) qualities . . .
113 . . . that leads to such great good as the pursuit of beneficial(kusala) qualities(Dhamma) and the non-pursuit of harmful(akusala) qualities. The pursuit of beneficial(kusala) qualities(Dhamma) and the non pursuit of harmful(akusala) qualities(Dhamma) leads to great good."
114
"Bhikkhus(Monks), I do not see even a single thing that so leads to the decline and disappearance of the good Dhamma(path) as slothfulness. Slothfulness leads to the decline and disappearance of the good Dhamma."
115
"Bhikkhus(Monks), I do not see even a single thing that so leads to the continuation, non-decline, and non-disappearance of the good Dhamma as alertfulness. [18] alertfulness leads to the continuation, non-decline, and non-disappearance of the good Dhamma."
116 "Bhikkhus(Monks), I do not see even a single thing that so leads to the decline and disappearance of the good Dhamma as laziness . . .
117 . . . that so leads to the continuation, non-decline. and non-disappearance of the good Dhamma as arousal of energy(exertion/viriya) ..."
118 ". . . strong desire ...119... fewness of desires . . ."
120 . . non-contentment . . . 121 . . . contentment ..."
122 . . careless attention . . . 123. . . careful attention. . ."
124 "... lack of complete comprehension(sampajanna) . . . 125 . . . complete comprehension..."
126 ". . . bad friendship . . . 127 . . . good friendship ..."
128 ". . . the pursuit of harmful(akusala) qualities(Dhamma) and the non pursuit of beneficial(kusala) qualifies . . . 129 . . . the pursuit of beneficial(kusala) qualities and the iron-pursuit of harmful(akusala) qualities(Dhamma). The pursuit of beneficial(kusala) qualities(Dhamma) and the non-pursuit of harmful(akusala) qualities(Dhamma) leads to the continuation, non-decline, and non-disappearance of the good Dhamma."
130
"Bhikkhus(Monks), those bhikkhus who explain non-Dhamma(wrong path) as Dhamma are acting for the harm of many people, the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas(angels/gods) and human beings. 61 These bhikkhus generate much demerit and cause this good Dhamma to disappear."
131 — 139
(131) "Bhikkhus(Monks), those bhikkhus who explain Dhamma(path) as non Dhamma . . . (132) . . . non-discipline as discipline 62 . . . (133) . . . discipline as non-discipline . . . (134) . . .what has not been stated and uttered by the Tathagata(Buddha) as having been stated and uttered by him. . . (135) . . . what has been stated and uttered by the Tathagata(Buddha) as not having been stated and uttered by him . . . (136) . . . what has not been practiced by the Tathagata(Buddha) as having been practiced by him ... (137) ... what has been practiced by the Tathagata(Buddha) as not having been practiced by him. . . (138) . . . what has not been prescribed by the Tathagata(Buddha) as having been prescribed by him (139) . . . what has been prescribed by the Tathagata(Buddha) as not having been prescribed by him are acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas(angels/gods) and human beings. These bhikkhus generate much demerit and cause this good Dhamma(path) to disappear." 63
XI. Bad-Dhamma Section (Adhamma-Vaggo)[]
Pali Versions : Pali-English Version and Pali-Devanagri Version
140
"Bhikkhus(monks), those bhikkhus who explain bad-Dhamma(wrong path) as bad Dhamma are acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas(angels/gods) and human beings. These bhikkhus generate much merit and sustain this good Dhamma,"
141 — 149
(141) "Bhikkhus(Monks), those bhikkhus who explain Dhamma(path) as Dhamma ... . (142) . . . bad-discipline as bad-discipline . . . (143) . . . discipline as discipline . . . (144) . . . what has not been stated and uttered by the Tathagata(Buddha) as not having been stated and uttered by him . . . (145) . . . what has been stated and uttered by the Tathagata(Buddha) as having been stated and uttered by him. . . [20] (146) . . . what has not been practiced by the Tathagata(Buddha) as not having been practiced by him . . . (147) . . . what has been practiced by the Tathagata(Buddha) as having been practiced by him . . . (148) . . . what has not been prescribed by the Tathagata(Buddha) as not having been prescribed by him. , . (149) . . . what has been prescribed by the Tathagata(Buddha) as having been prescribed by him are acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas(angels/gods) and human beings. These bhikkhus generate much merit and sustain this good Dhamma."
XII. Non Offense Section (Anapatti-Vaggo)[]
Pali Versions : Pali-English Version and Pali-Devanagri Version
150
“Bhikkhus(monks), those bhikkhus who explain what is non offense as an offense are acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffer ing of many people, of devas(angels/gods) and human beings. These bhikkhus generate much demerit and cause this good Dhamma to disappear."
151 — 159
(151) "Bhikkhus(Monks), those bhikkhus who explain what is an offense as no offense . . . (152) ... a light offense as a grave offense . . . (153) ... a grave offense as a light offense. . . (154) ... a coarse offense as not a coarse offense . . . (155) . . . an offense that is not coarse as a coarse offense . . . (156) ... a remediable offense as an irremediable offense. .. [21] (157)... an irremediable offense as a remediable offense (158) . . .an offense with redress as an offense without redress . . . (159) . . . an offense without redress as an offense with redress are acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas(angels/gods) and human beings. 66 These bhikkhus generate much demerit and cause this good Dhamma(path) to disappear."
160
'Bhikkhus, those bhikkhus who explain what is no offense as no offense are acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas(angels/gods) and humans. These bhikkhus generate much merit and sustain this good Dhamma."
161 -169
(161) "Bhikkhus(Monks), those bhikkhus who explain an offense as an offense . . . (162) . . . a light offense as a light offense . . . (163) . . . a grave offense as a grave offense . . . (164) ... a coarse offense as a coarse offense . . . (165) . . an offense that is not coarse as not a coarse offense ... (166). .. a remediable offense as a remediable offense ... (167) . . .an irremediable offense as an irremediable offense. ..(168)... an offense with redress as an offense with redress . . . (169) . . . an offense without redress as an offense with out redress are acting for the welfare of many people, for the happiness of many people, for the good, welfare and happiness of many people, of devas(angels/gods) and humans. These bhikkhus generate much merit and sustain this good Dhamma." [22]
XIII. The One Person Section (Ekapuggala-vaggo)[]
Pali Versions : Pali-English Version and Pali-Devanagri Version
170
"Bhikkhus(monks), there is the one person, who arises in the world for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas(angels/gods) and human beings. 67 Who is that one person? The Tathagata(Buddha), the Arahant, the Perfectly Enlightened One. This is that one person who arises in the world . . . for the good, welfare, and happiness of devas(angels/gods) and human beings."
171-174
"Bhikkhus(Monks), the manifestation of one person is rare in the world . . . (172). . . . there is one person arising in the world who is extraordinary... (173) . . . the death of one person is lamented by many people . ... (174) 68 . . . there is one person arising in the world who is unique, without a peer, without counterpart, incomparable, matchless, unrivaled, unequaled, without equal, 69 the foremost of bipeds. 70 Who is that one person? The Tathagata(Buddha), the Arahant, the Perfectly Enlightened One. This is that one person arising in the World, who is . . . the foremost of bipeds."
175-186
"Bhikkhus(Monks), the manifestation of one person is the (175) manifestation of great vision. .. (176) ... the manifestation of great light. ... (177) . . . the manifestation of great radiance ... (178) . . the manifestation of the six things unsurpassed . . . (179) . . . the real ization of the four analytical knowledges . . . (180) . . the pene tration of numerous elements . . . (181) ... . the penetration of the diversity of elements ... (182) .. .the realization of the fruit of true knowledge and liberation [23] ... (183) . . . the realization of the fruit of stream-entry(7 rebirths,sotapatti) . . . (184) . . . the realization of the fruit of once-returning(1 rebirth,sakdagami) . . . (185) . . . the realization of the fruit of non-returning(no earthly rebirth,anagami) . . . (186) . . . the realization of the fruit of arahantship. Who is that one person? The Tathagata(Buddha), the Arahant, the Perfectly Enlightened One. This is that one person whose manifestation is the manifestation of great vision... the realization of the fruit of arahantship."
187
"Bhikkhus, I do not see even a single person who properly continues to keep in motion the unsurpassed wheel of the Dhamma set in motion by the Tathagata(Buddha) as does Sariputta. Sariputta properly continues to keep in motion the unsurpassed wheel of the Dhamma set in rotation by the Tathagata(Buddha)."
XIV. Foremost (Disciples) Section (Etadagga-vaggo)[]
Pali Versions : Pali-English Version and Pali-Devanagri Version
i. First Subchapter (Monks) 188 -197[]
(188) "Bhikkhus(monks), the foremost of my bhikkhu disciples in senior ity is Annakondanna." 74
(189) ". . . among those with great panna(divine knowledge) is Sariputta." 75
(190) "...among those with psychic potency(magic/iddhi) is Mahamoggallana." 76
(191) ". . .among those who expound the ascetic practices is Mahakassapa . " 77
(192) ". . . among those with the divine eye is Anuruddha." 78
(193) "...among those from eminent families is Bhaddiya Kaligodhayaputta . " 79
(194) "...among those with a sweet voice is Lakuntaka Bhaddiya." 80
(195) "...among those with the lion's roar is Pindola Bharadvaja." 81
(196) "... among those who speak on the Dhamma(path) is Purina Mantaniputta. " 82
(197) "... among those who explain in detail the meaning of what has been stated in brief is Mahakaccana." [24]
ii. Second Subchapter 198 -208[]
(198) "Bhikkhus(Monks), the foremost of my bhikkhu disciples among those who create a mind-made body is Cullapanthaka." 83
(199) ". . . among those skilled in mental transformation is Cullapanthaka."
(200) "... among those skilled in the transformation of perception(sanna/sangya) is Mahapanthaka," 84
(201) "...among those who dwell without conflict is Subhuti." 85
(202) . . among those worthy of gifts is Subhuti."
(203) ". . .among forest dwellers is Revata Khadiravaniya." 86
(204) ". . . among meditators is Kankharevata. " 87
(205) ". . .among those who arouse energy(exertion/viriya) is Sona Kolivisa." 88
(206) ". . among these who are excellent speakers is Sona Kutikanna." 89
(207) ". . .among those who make gains is Sivah." 90
(208) ". . . among those resolved through faith is Vakkall." 91
iii. Third Subchapter 209 —218[]
(209) "Bhikkhus(monks), the foremost of my bhikkhu disciples among those who desire the training is Rahul."
(210) ". . .among those who have gone forth[into hermit life] out of faith is Ratthapala." 93
(211) ". . .among those who are first to take meal tickets is Kundadhana.." 94
(212) "...among those who compose inspired verse is Vahgisa." 95
(213) ". . . among those who inspire confidence in all respects is Upasena Vahgantaputta;" 96 .
(214) "...among those who assign lodgings is Dabba Mallaputta." 97
(215) "..-.among those pleasing and agreeable to the devtas(angels) is Pilindavaccha." 98
(216) ". . . among those who quickly attain direct knowledge(abhinna) is Bahiya Daruciriya." 99
(217) "... among those with variegated speech is Kumara kassapa." 100
(218) "... among those who have attained the analytical knowledges is Mahakotthita." 101
iv. Fourth Subchapter 219-234[]
(219) "Bhikkhus(monks), the Foremost of my bhikkhu disciples among those who are learned is Ananda." 102
(220) ", . . among those with good memory is Ananda." [25]
(221) . . among those with a quick grasp is Ananda." 103
(222) ". . . among those who are resolute is Ananda." 104
(223) "... among personal attendants is Ananda."
(224) . . among those with a large retinue is Uruvela
kassapa." 105 'if
(225) ". . . among Those who inspire confidence in families is
Kaludayi." 106
(226) ". . . among those with good health is Bakkula." 107
(227) ". . . among those who recollect past lives is Sobhita." 108
(228) ". . . among the upholders of the discipline is Upali." 109
(229) ". . . among those who exhort Bhikkhunis(Nuns) is Nandaka." 110
(230) ". . . among those who guard the doors of the sense faculties is Nanda." 111
(231) "...among those who exhort bhikkhus is Maha kappina." 112
(232) "...among those with skill with the fire element is Sagata." 113
(233) "...among those who receive eloquent discourses is Radha." 114
(234) "... . among those who wear coarse robes is Mogharaja." 115
v. Fifth Subchapter (Nuns/Bhikkunis) 235 — 247[]
(235) "Bhikkhus(monks), the foremost of my Bhikkhuni(nun)disciples in seniority is Mahapajapati Gotami." 116
(236) ". . . among those with great panna(divine knowledge) is Khema." 117
(237) "...among those with psychic potency(magic/iddhi) is Uppala vanna." 118
(238) "...among those who uphold the discipline is Patacara." 119
(239) "...among speakers on the Dhamma is Dhamma dinna." 120
(240) ". . .among meditators is Nanda." 121
(241) ". . . among those who arouse energy(exertion/viriya) is Sona. " 122
(242) ". . . among those with the divine eye is Sakula." 123
(243) "... among those who quickly attain direct knowledge(abhinna) is Bhadda Kundalakesa." 124
(244) "...among those who recollect past lives is Bhadda Kapilanl." 125
(245) ". . . among those who attain great direct knowledge(abhinna) is Bhadda Kaccana," 126
(246) "...among those who wear coarse robes is Kisagotami." 127
(247) ". . . among those resolved through faith is Sigalamata." 128
vi. Sixth Subchapter (Male Lay Followers) 248-257[]
(248) "Bhikkhus(monks), the foremost of my male lay followers in being the first to go for refuge [26] are the merchants Tapussa and Bhallika." 129
(249) . . among donors is the householder Sudatta Anathapindika." 130
(250) ". . . among speakers on the Dhamma is the householder Citta of Macchikasanda." 131
(251) "...among those who make use of the four means of attracting and sustaining others is Hatthaka of Alavi." 132
(252) . . among those who give what is excellent is Mahanama the Sakyan." 133
(253) "... among those who give what is agreeable is the householder Ugga of Vesali." 134
(254) "... . among attendants of the Sangha is the householder Uggata." 135
(255) ". . .among those with unwavering confidence is Sura Ambattha." 136
(256) ". . .among those with confidence in persons is Jivaka Komarabhacca. " 137
(257) "... among those who have trust is the householder Nakulapita." 138
vii. Seventh Subchapter (Female Lay Followers) 258 — 267[]
(258) "Bhikkhus(monks), the foremost of my female lay followers in being the first to go for refuge is Sujata, daughter of Senani." 139
(259) ". ..among donors is Visakha Migaramata." 140
(260) "... among those who are learned is Khujjuttara." 141
(261) "...among those who dwell in loving-kindness(metta) is Samavati." 142
(262) ". . . among meditators is Uttara Nandamata." 543
(263) ". . . among those who give what is excellent is Suppavasa the Koliyan daughter." 144
(264) ". . . among those who attend on the sick is the female lay follower Suppiya." 145
(265) . . among those with unwavering confidence is Katiyani
(266) "...among those who are intimate is the housewife Nakulamata'. 147
(267) . . among those whose confidence is based on hearsay is the female lay follower Kali of Kulagharika." 148
XV. Impossible 149 (Atthana)[]
Pali Versions : Pali-English Version and Pali-Devanagri Version
268
"It is impossible and inconceivable, bhikkhus(monks), that a (enlightened)person accomplished in view could consider any conditioned phenomena(sanharas/sanskaras/emotions) as permanent; there is no such possibility. But it is possible [27] that a worldling might consider some conditioned phenomenon(sanhara/sanskara/emotion) as permanent; there is such a possibility." 150
269
"It is impossible and inconceivable, bhikkhus, that a person accomplished in view could consider any conditioned phenomena(sanharas/sanskaras/emotions) as pleasurable; there is no such possibility. But it is possible that a worldling might consider some conditioned phenomena(sanharas/sanskaras/emotions) as pleasurable; there is such a possibility." 151
270
"It is impossible and inconceivable, bhikkhus, that a person accomplished in view could consider anything as a self; there is no such possibility. But it is possible that a worldling might consider something as a self; there is such a possibility." 152
271 — 276
(271) "It is impossible and inconceivable, bhikkhus, that a person accomplished in view could deprive his mother of life... (272) that a person accomplished in view could deprive his father of life . . . (273) that a person accomplished in view could deprive an arahant of life . . . (274) that a person accomplished in view could, with a mind of hatred, shed the blood of the Tathagatha . . . (275) that a person accomplished in view could create a schism in the Sangha . . . (276) that a person accomplished in view could acknowledge someone other [than the Buddha] as teacher; there is no such possibility. But it is possible that a worldling could acknowledge someone other [than the Buddha] as teacher; there is such a possibility." 153
277
"It is impossible and inconceivable, bhikkhus, that two arahants who are perfectly enlightened Buddhas 154 [28] could arise contemporaneously in one world system; there is no such possibility. But it is possible that one arahant who is a perfectly enlightened Buddha might arise in one world system; there is such a possibility.' 155
278
"It is impossible and inconceivable, bhikkhus, that two wheel turning monarchs could arise contemporaneously in one world system; there is no such possibility. 156 But it is possible that one wheel-turning monarch might arise in one world system; there is such a possibility."
279 -283
(279) "It is impossible and inconceivable, bhikkhus, that a woman could be an arahant who is a perfectly enlightened Buddha . . . (280) . . . that a woman could be a wheel-turning monarch ... (281) ... that a woman could occupy the position of Sakka(Indra) ... (282) ... that a woman could occupy the position of Mara . . . (283) . . . that a woman could occupy the position of Brahma; there is no such possibility. But it is possible that a man could occupy the position of Brahma; there is such a possibility." 157
284 -286
(284) "It is impossible and inconceivable, bhikkhus, that a wished for, desired, agreeable result could be produced from bodily misconduct . . . (285) . . . that a wished for, desired, agreeable result could be produced from verbal misconduct . . . (286) . . . that a wished for, desired, agreeable result could be produced from mental misconduct; there is no such possibility. But it is possible that an unwished for, uhdesired, disagreeable result might be produced [from bodily misconduct . . . from verbal misconduct. . .] from mental misconduct; there is such a possibility."
287— 289
(287) "It is impossible and inconceivable, bhikkhus, that an unwished for, undesired, disagreeable result could be produced from bodily good conduct [29] . . . (288) . . . that an unwished for, undesired, disagreeable result could be produced from verbal good conduct ... (289) . . . that an unwished for, undesired, disagreeable result could be produced from mental good conduct; there is no such possibility. But it is possible that a wished for, desired, agreeable result could be produced [from bodily good conduct . . . from verbal good conduct . . .] from mental good conduct; there is such a possibility." 153
290 - 292
(290) "It is impossible and inconceivable, bhikkhus, that a person engaging in bodily misconduct could on that account, for that reason with the breakup of the body, after death, be reborn in a good destination, in a heavenly world . . . (291) . . . that a person engaging in verbal misconduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world . . . (292) . . . that a person engaging in mental misconduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world; there is no such possibility. But it is possible that a person engaging [in bodily misconduct ... in verbal misconduct . . .] in mental misconduct could on that account, for that reason, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell; there is such a possibility." .
293 -295
(293) "It is impossible and inconceivable, bhikkhus, that a person engaging in bodily good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell (294) . . . that a person engaging in verbal good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. . . (295) . . . that a person engaging in mental good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell; there is no such possibility. But it is possible [30] that a person engaging [in bodily good conduct ... in verbal good conduct . . .] in mental good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world; there is such a possibility."
XVI. One Thing 159[Ekadhamma][]
Pali Versions : Pali-English Version and Pali-Devanagri Version
i. First Subchapter[]
296
"Bhikkhus(monks), there is one thing that, when developed and cultivated, leads exclusively to disenchantment(nibbida), to dispassion(viraga), to cessation, to peace, to direct knowledge(abhinna), to enlightenment, to nibbana. 160 What is that one thing? Recollection of the Buddha. 161 This is that one thing that, when developed and cultivated, leads exclusively to disenchantment .... to nibbana(nirvana)."
297
(297) "Bhikkhus(Monks), there is one thing that, when developed and cultivated, leads exclusively to disenchantment(nibbida), to dispassion(viraga), to cessation, to peace, to direct knowledge(abhinna), to enlightenment, to nibbana(nirvana). What is that one thing? Recollection of the Dhamma.... Recollection of the Sangha .... Recollection of virtuous behavior. . . . Recollection of generosity. . . . Recollection of the devas(angels/gods). . . . mindfulness(meditation/sati) of breathing .... mindfulness(meditation/sati) of death .... mindfulness(meditation/sati) directed to the body. .... Recollection of peace. .. This is that one thing that, when developed and cultivated, leads exclusively to disenchantment(nibbida). . . to nibbana(nirvana)."
ii. Second Subchapter[]
298
"Bhikkhus(monks), I do not see even a single thing on account of which unarisen harmful(akusala) qualities(Dhamma) arise and arisen harmful(akusala) qualities increase and expand so much as wrong view. For one of wrong view, unarisen harmful(akusala) qualities(Dhamma) arise and arisen harmful(akusala) qualities(Dhamma) increase and expand."
299
"Bhikkhus(Monks), I do not see even a single thing on account of which unarisen beneficial(kusala) qualities(Dhamma) arise and arisen beneficial(kusala) qualities increase and expand so much as right view. [31] For one of right view, unarisen beneficial(kusala) qualities(Dhamma) arise and arisen beneficial(kusala) qualities(Dhamma) increase and expand."
300
"Bhikkhus(Monks), I do not see even a single thing on account of which unarisen beneficial(kusala) qualities(Dhamma) do not arise and arisen beneficial(kusala) qualities decline so much as wrong view. 165 For one of wrong view, unarisen beneficial(kusala) qualities(Dhamma) do not arise and arisen beneficial(kusala) qualities(Dhamma)decline."
301
"Bhikkhus(Monks), I do not see even a single thing on account of which unarisen harmful(akusala) qualities(Dhamma) do not arise and arisen harmful(akusala) qualities(Dhamma) decline so much as right view. 166 For one of right view, unarisen harmful(akusala) qualities(Dhamma) do not arise and arisen harmful(akusala) qualities(Dhamma) decline."
302
"Bhikkhus(Monks), I do not see even a single thing on account of which unarisen wrong view arises and arisen wrong view increases so much as careless attention. For one of careless attention, unarisen wrong view arises and arisen wrong view increases." 167
303
"Bhikkhus(Monks), I do not see even a single thing on account of which unarisen right view arises and arisen right view increases so much as careful attention. For one of careful attention, unarisen right view arises and arisen right view increases." 168
304
"Bhikkhus(Monks), I do not see even a single thing on account of which, with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell, so much as wrong view. Possessing wrong view, with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell."
305
"Bhikkhus(Monks), I do not see even a single thing [32] on account of which, with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world, so much as right view. Possessing right view, with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world."
306
"Bhikkhus(Monks), for a person of wrong view, whatever bodily kamma, verbal kamma(karma/deeds), and mental kamma(karma/deeds) he instigates and undertakes in accordance with that view, and whatever his (self)awareness, yearning, inclination, and character(sankhara/sanskar), all lead to what is unwished for, undesired, and disagreeable, to harm and suffering. For what reason? Because the view is bad. "Suppose, bhikkhus, a seed of neem, bitter cucumber, or bitter gourd 170 were planted in moist soil. Whatever nutrients it takes up from the soil and from the water would all lead to its bitter, pungent, and disagreeable flavor. For what reason? Because the seed is bad. So too, for a person of wrong view, all lead to what is unwished for, undesired, and disagreeable, to harm and suffering. For what reason? Because the view is bad."
307
"Bhikkhus(Monks), for a person of right view, whatever bodily kamma(karma/deeds), verbal kamma(karma/deeds), and mental kamma(karma/deeds) he instigates and under takes in accordance with that view, and whatever his (self)awareness, yearning, inclination, and character(sankhara/sanskar), all lead to what is wished for, desired, and agreeable, to well-being and happiness. For what reason? Because the view is good. "Suppose, bhikkhus, a seed of sugar cane, hill rice, or grape were planted in moist soil. Whatever nutrients it takes up from the soil and from the water would all lead to its sweet, agree able, and delectable flavor. 171 For what reason? Because the seed is good. So too, for a person of right view . . . all lead to what is wished for, desired, and agreeable, to welfare and happiness. For what reason? Because the view is good."
iii. Third Subchapter 172[]
308
"Bhikkhus(monks), there is one person who arises in the world for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas(angels/gods) and human beings. Who is that one person? It is one who holds wrong view and has an incorrect perspective. He draws many people away from the good Dhamma and establishes them in a bad Dhamma. This is that one person who arises in the world for the harm of many people, the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas(angels/gods) and human beings
309
"Bhikkhus(Monks), there is one person who arises in the world for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas(angels/gods) and human beings. Who is that one person? It is one who holds right view and has a correct perspective. He draws many people away from a bad Dhamma and establishes them in the good Dhamma. This is that one person who arises in the world for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas(angels/gods) and human beings/' 174
310
"Bhikkhus(Monks), I do not see even a single thing so blameworthy as wrong view. Wrong view is the worst of things that are blameworthy. "
311
"Bhikkhus(Monks), I do not see even a single person who is acting so much for the harm of many people, the unhappiness of many people, for the ruin, harm, and suffering of many people., of devas(angels/gods) and human beings, as the hollow man Makkhali. 175 Just as a trap set at the mouth of a river would bring about harm, suffering, calamity, and disaster for many fish, so too, the hollow man Makkhali is, as it were, a "trap for people" 176 who has arisen in the world for the harm, suffering, calamity, and disaster of many beings." [34]
312
"Bhikkhus(Monks), one who encourages [others] in a badly expounded Dhamma and discipline, and the one whom he encourages, and the one who, thus encouraged, practices in accordance with it, all generate much demerit. For what reason? Because that Dhamma is badly expounded."
313
"Bhikkhus(Monks), one who encourages [others] in a well-expounded Dhamma and discipline, and the one whom he encourages, and the one who, thus encouraged, practices in accordance with it, all generate much merit. For what reason? Because that Dhamma is well expounded."
314
"Bhikkhus(Monks), with a badly expounded Dhamma and discipline, moderation should be known by the giver [of a gift], not by the recipient. 177 For what reason? Because that Dhamma is badly expounded . "
315
"Bhikkhus(Monks), with a well-expounded Dhamma and discipline, moderation should be known by the recipient [of a gift], not by the giver. 178 For what reason? Because that Dhamma(path) is well expounded."
316
"Bhikkhus(Monks), whoever arouses energy(exertion/viriya) in a badly expounded Dhamma and discipline dwells in suffering. For what reason? Because that Dhamma is badly expounded."
317
"Bhikkhus(Monks), whoever is lazy in a well-expounded Dhamma and discipline dwells in suffering. For what reason? Because that Dhamma is well expounded."
318
"Bhikkhus(Monks), whoever is lazy in a badly expounded Dhamma and discipline dwells in happiness. For what reason? Because that Dhamma is badly expounded'
319
"Bhikkhus(Monks), whoever arouses energy(exertion/viriya) in a well-expounded Dhamma and discipline dwells in happiness. For what reason? Because that Dhamma is well expounded."
320
"Bhikkhus(Monks), just as even a trifling amount of feces is foul smell ing, so too I do not praise even a trifling amount of existence(bhavo/cause for rebirth), even for a mere finger snap' 179
321
"Bhikkhus(Monks), just as even a trifling amount of urine is foul smelling.. . a trifling amount of saliva is foul smelling. . . a trifling amount of pus is foul smelling . . . [35] . . . a trifling amount of blood is foul smelling, so too I do not praise even a trifling amount of existence(bhavo/cause for rebirth), even for a mere finger snap."
iv. Jambudipa(India) Repetition Series [Fourth Subchapter] 322 365[]
322 "Just as, bhikkhus(monks), in this Jambudipa(India), [153] delightful parks, groves, landscapes, and lotus ponds are few, while more numerous are the hills and slopes, rivers that are hard to cross, places with stumps and thorns, and rugged mountains, so too those beings are few who are born on dry ground; more numerous are those beings who are born in water."
323 ". . . so too those beings are few who are reborn among human beings; more numerous are those beings who have been reborn elsewhere than among human beings. ... so too those beings are few who are reborn in the middle provinces; more numerous are those who have been reborn in the outlying provinces among the uncouth foreigners." 184
324 ".. .so too those beings are few who are wise, intelligent, astute, able to understand the meaning of what has been well stated and badly stated; more numerous are those who are unwise, stupid, obtuse, unable to understand the meaning of what has been well stated and badly stated'
325 "... so too those beings are few who are endowed with the noble eye of panna(divine knowledge); more numerous are those beings who are confused and immersed in ignorance' 185
326 . . so too those beings are few who get to see the Tathagata(Buddha); more numerous are those beings who do not get to see him."
327 . . so too those beings are few who get to hear the Dhamma and discipline expounded by the Tathagata(Buddha); [36] more numerous are those who do not get to hear it."
328 "... so too those beings are few who, having heard the Dhamma, retain it in mind; more numerous are those who, having heard the Dhamma, do not retain it in mind."
329 ". : . so too those beings are few who examine the mean ing of the teachings that have been retained in mind; more numerous are those who do not examine the meaning of the teachings that have been retained in mind."
330 ". . .so too those beings are few who understand the meaning and the Dhamma and then practice in accordance with the Dhamma; more numerous are those who do not understand the meaning and the Dhamma and do not practice in accordance with the Dhamma." 186
331 "... so too those beings are few who acquire a sense of urgency about things inspiring urgency; more numerous are those who do not acquire a sense of urgency about things inspiring urgency." 187
332 ". . . so too those beings ate few who, when inspired with a sense of urgency, strive carefully; more numerous are those who, when inspired with a sense of urgency, do not strive carefully."
333 " so too those beings are few who gain samadhi(self absorption/trance), one-pointedness of mind(ekaggacitta sans. ekagracitta), based on release; more numerous are those who do not gain samadhi(self absorption/trance), one-pointedness of mind, based on release." 188
334 . . so too those beings are few who obtain the exquisite taste of delicious food; more numerous are those who do not gain such food but subsist on scraps brought in a bowl."
335 ". . . so too those beings are few who obtain the taste of the meaning, the taste of the Dhamma, thetaste of liberation; more numerous are those who do not obtain the taste of the meaning, the taste of the Dhamma, the taste of liberation. 189 Therefore, bhikkhus, you should train yourselves thus: 'We will obtain the taste of the meaning, the taste of the Dhamma the taste of liberation. It is in such a way that you should train yourselves' [37]
336— 338 "Just as, bhikkhus, in this Jambudipa(India) delightful parks, groves, landscapes, and lotus ponds are few, while more numerous are the hills and slopes, rivers that are hard to cross, places with stumps and thorns, and rugged mountains, so too those beings are few who, when they pass away as human beings, are reborn among human beings. More numerous are those who, when they pass away as human beings, are reborn in hell ... in the animal realm. . . in the sphere of afflicted spirits' 191
339-341 : ..so too those beings are few who, when they pass away as human beings, are reborn among the devas(angels/gods). More numerous are those who, when they pass away as human beings, are reborn in hell ... in the animal realm ... in the sphere of afflicted spirits'
342— 344 "...so too those beings are few who, when they pass away as devas(angels/gods), are reborn among the devas(angels/gods). More numerous are those who, when they pass away as devas(angels/gods), are reborn in hell ... in the animal realm ... in the sphere of afflicted spirits."
345-347 ". . .so too those beings are few. who, when they pass away as devas(angels/gods), are reborn among human beings. More numerous are those who, when they pass away as devas(angels/gods), are reborn in hell ... in the animal realm ... in the sphere of afflicted spirits."
348— 350 ". . .so too those beings are few who, when they pass away from hell, are reborn among human beings. More numerous are those who, when they pass away from hell, are reborn in hell ... in the animal realm ... in the sphere of afflicted spirits."
351— 353 . .so too those beings are few who, when they pass away from hell, are reborn among the devas(angels/gods). More numerous are those who, when they pass away from hell, are reborn in hell ... in the animal realm. . . in the sphere of afflicted spirits."
354— 356 ". . . so too those beings are few who, when they pass away from the animal realm, are reborn among human beings. More numerous are those who, when they pass away from the animal realm, are reborn in hell... in the animal realm ... in the sphere of afflicted spirits."
357— 359 "...so too those beings are few who, when they pass away from the animal realm, are reborn among the devas(angels/gods). More numerous are those [38] who, when they pass away from the animal realm, are reborn in hell ... in the animal realm ... in the sphere of afflicted spirits."
360— 362 "...so too those beings are few who, when they pass away from the sphere of afflicted spirits, are reborn among human beings. More numerous are those who, when they pass away from the sphere of afflicted spirits, are reborn in hell . . . in the animal realm. . .in the sphere of afflicted spirits."
363— 365 ". ...so too those beings are few who, when they pass away from the sphere of afflicted spirits, are reborn among the devas(angels/gods). More numerous are those who, when they pass away from the sphere of afflicted spirits, are reborn in hell ... in the animal realm. . . in the sphere of afflicted spirits."
XVII. Qualities Engendering Confidence Section[]
Pali Versions : Pali-English Version and Pali-Devanagri Version
366-381 "Bhikkhus(monks), this is certainly a type of gain, namely, (378) being a forest-dweller, (379) being one who lives on food acquired on alms round, (380) being a wearer of rag robes, (381) having just three robes, 193 (382) being a speaker on the Dhamma, (383) being an upholder of the discipline, (384) great learning, (385) long standing, (386) having proper deportment, (387) the acquisition of a retinue, (388) having a large retinue, (389) coming from a good family, (390) being handsome, (391) being an excellent speaker, (392) having few desires, (393) having good health."
XVIII. Finger Snap Section[]
Pali Versions : Pali-English Version and Pali-Devanagri Version
382
"Bhikkhus(monks), if for just the time of a finger snap a bhikkhu develops the first jhana(trance state), he is called a bhikkhu who is not devoid of jhana, who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country's almsfood in vain. How much, more, then, those who cultivate it!"
383 — 389
"Bhikkhus(monks), if for just the time of a finger snap a bhikkhu develops the second jhana(trance state) . . . the third jhana(trance state) . . . the fourth jhana(trance state). . . the liberation of the mind by loving kindness . . . the liberation of the mind by compassion . . . the liberation of the mind by altruistic joy ... the liberation of the mind by indifference(withdrawing within/upekkha), he is called a bhikkhu who is not devoid of jhana(trance state), who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country's alms food in vain. How much more, then, those who cultivate it!"
390-393
". . . Dwells watching(in meditation/anupassi) the body in the body, [197] ardent, completely comprehending, mindful(meditating/sati), having removed longing and dejection in regard to the world ... dwells, watching(in meditation/anupassi) sensations(vedana) in sensations(vedana) . . . dwells watching(in meditation/anupassi) mind in mind . . . dwells watching(in meditation/anupassi) phenomena(dhamma)in phenomena, ardent, completely comprehending, mindful(meditating/sati), having removed long ing and dejection in regard to the world . .
394-397
"... generates desire for the non-arising of unarisen bad harmful(akusala) qualities(Dhamma); makes an effort, arouses energy(exertion/viriya), applies his mind, and strives . . , generates desire for the abandoning of arisen bad harmful(akusala) qualities(Dhamma); makes an effort, arouses energy(exertion/viriya), applies his mind, and strives . . . (408) generates desire for the arising of unarisen beneficial(kusala) qualities; makes an effort, arouses energy(exertion/viriya), applies his mind, and strives ... generates desire for the maintenance of arisen beneficial(kusala) qualities(Dhamma), for their non-decline, increase, expansion, and fulfillment by development; makes an effort, arouses energy(exertion/viriya), applies his mind, and strives ..."
398 — 401
". . . develops the basis for psychic potency(magic/iddhi) that possesses samadhi(self absorption/trance) due to desire and activities of striving.. . develops the basis for psychic potency(magic/iddhi) that possesses samadhi(self absorption/trance) due to energy(exertion/viriya) and activities of striving . . . develops the basis for psychic potency(magic/iddhi) that possesses samadhi(self absorption/trance) due to mind and activities of striving . . . develops the basis for psychic potency(magic/iddhi) that possesses samadhi(self absorption/trance) due to investigation and activities of striving . . ."
402 — 406
.. develops the faculty of faith . . . develops the faculty of energy(exertion/viriya) ... develops the faculty of mindfulness(meditation/sati) ness... develops the faculty of samadhi(self absorption/trance). .. develops the faculty of panna(divine knowledge). . .
407 - 411 develops the power of faith ... develops the power of energy(exertion/viriya) . . . develops the power of mindfulness(meditation/sati) . . . develops the power of samadhi(self absorption/trance) ... develops the power of panna(divine knowledge) . .
412 - 418
". . . develops the enlightenment factor of mindfulness(meditation/sati) . . . develops the enlightenment factor of discrimination of phenomena(dhamma). . . develops the enlightenment factor of energy(exertion/viriya) [40] . . . develops the enlightenment factor of bliss(piti) ... develops the enlightenment factor of tranquility' . . . develops the enlightenment factor of samadhi(self absorption/trance) . . . develops the enlightenment factor of indifference(withdrawing within/upekkha/upeksha)..'
419 -426
"... develops right view... develops right intention... develops right speech ... develops right action. . . develops right livelihood . . . develops right effort . . . develops right meditation(sati/mindfulness) . . . develops right samadhi(self absorption/trance) . . ."
427— 434
"... perceptive of forms internally, sees forms externally, limited, beautiful or ugly, and having overcome them, is percipient thus: know, I see' . . . perceptive of forms internally, sees forms externally, measureless, beautiful or ugly, and having overcome them, is perceptive thus: I know, I see' . . . not perceptive of forms internally, sees forms externally, limited, beautiful or ugly, and having overcome them, is perceptive thus: I know, I see' . . . not perceptive of forms internally. sees forms externally, measureless, beautiful or ugly, and having overcome them, is perceptive thus: 'I know, I see . . . not perceptive of forms internally, sees forms externally, blue ones, blue in color, with a blue hue, with a blue tint, and having overcome them, he is perceptive thus: 'I know, I see' . . . not perceptive of forms internally, sees forms externally, yellow ones, yellow in color, with a yellow hue, with a yellow tint, and having overcome them, he is perceptive thus: 'I know, I see' . . . not perceptive of forms internally, sees forms externally, red ones, red in color, with a red hue, with a red tint, and having overcome them, he is perceptive thus: 'I know, I see' . . not perceptive of forms internally, sees forms externally, white ones, white in color, with a white hue, with a white tint, and having overcome them, he is perceptive thus: 'I know, I see ...
435 -442
. . possessing form sees forms . . . [41] not perceptive of forms internally sees forms externally . , . is focused only on 'beautiful' . . . with the complete surmounting of perceptions(sanna/sangya) of forms, with the passing away of perceptions(sanna/sangya) of sensory impingement, with non-attention to perceptions(sanna/sangya) of diversity, [perceiving] 'space is infinite, enters and dwells in the base of the infinity of space ... by completely surmounting the sphere(ayatana) of the infinity of space, [perceiving] 'consciousness is infinite, enters and dwells in the sphere(ayatana) of the infinity of consciousness. . . by completely surmounting the sphere(ayatana) of the infinity of consciousness, [perceiving] 'there is nothing,' enters and dwells in the sphere(ayatana) of nothingness ... by completely surmounting the sphere(ayatana) of nothingness, enters and dwells in the base of neither-perception(sanna/sangya)-nor-non-perception. . . by completely surmounting the sphere(ayatana) of neither-perception(sanna/sangya)-nor-non perception(sanna/sangya), he enters and dwells in the cessation of perception(sanna/sangya) and sensation(vedana) ..."
443 — 452
. . develops the earth kasina ... 200 develops the water kasina. . . develops the fire kasina . . . develops the air kasina . . . develops the blue kasina . . . develops the yellow kasina . . . develops the red kasina . . . develops the white kasina . . . develops the space kasina . . . develops the consciousness kasina ..."
453 — 462
" . . . develops the perception(sanna/sangya) of unattractiveness . . . develops the perception(sanna/sangya) of death . . . develops the perception(sanna/sangya) of the repulsiveness of food . . develops the perception(sanna/sangya) of non-delight in the entire world . . . develops the perception(sanna/sangya) of impermanence(aniccha/anitya) . . . develops the perception(sanna/sangya) of suffering in the impermanent . . . develops the perception(sanna/sangya) of non-self in what is suffering. . . develops the perception(sanna/sangya) of abandoning: . . develops the perception(sanna/sangya) of dispassion(viraga) . .. develops the perception(sanna/sangya) of cessation . .
463 — 472
... develops the perception(sanna/sangya) of impermanence(aniccha/anitya) . . . develops the perception(sanna/sangya) of non-self . . [42] develops the perception(sanna/sangya) of death .. . develops the perception(sanna/sangya) of the repulsiveness of food . . . develops the perception(sanna/sangya) of non delight in the entire world. . . develops the perception(sanna/sangya) of a skeleton . . . develops the perception(sanna/sangya) of a worm-infested corpse . . . develops the perception(sanna/sangya) of a livid corpse . . . develops the perception(sanna/sangya) of a fissured corpse . . . develops the perception(sanna/sangya) of a bloated corpse . . :"
473 -482
" . . develops recollection of the Buddha . . develops recollection of the Dhamma . . . develops recollection of the Sangha . . . develops recollection of virtuous behavior . . . develops recollection of giving donation(caga/tyag) . . . develops recollection of the devtas(angels) .... develops mindfulness(meditation/sati) of breathing(anapana) . . . develops mindfulness(meditation/sati) of death . . . develops mindfulness(meditation/sati) directed to the body... develops recollection of peace ..."
483 - 492
"... develops the faculty of faith accompanied by the first jhana . . . develops the faculty of energy(exertion/viriya) ... develops the faculty of mindfulness(meditation/sati) . . . develops the faculty of samadhi(self absorption/trance). . . develops the faculty of panna(divine knowledge) . . . develops the power of faith ... develops the power of energy(exertion/viriya) . . . develops the power of mindfulness(meditation/sati) . . . develops the power of samadhi(self absorption/trance) . . . develops the power of panna(divine knowledge)..."
493-562
"... accompanied by the second jhana(trance state).. . .... accompanied by the third jhana(trance state). . . accompanied by the fourth jhana(trance state). . . accompanied by loving kindness(metta) . . . accompanied by compassion ...accompanied by altruistic joy ...accompanied by indifference(withdrawn within/upekkha)....develops the faculty of faith...develops the faculty of energy(exertion/viriya)...develops the faculty of mindfulness(meditation/sati)...develops the faculty of samadhi(self absorption/trance)...develops the faculty of panna(divine knowledge)...develops the power of faith ... develops the power of energy(exertion/viriya) . . . develops the power of mindfulness(meditation/sati) . . . develops the power of samadhi(self absorption/trance) . . . develops the power of panna(divine knowledge). I say Bhhikkus "he is called a bhikkhu who is not devoid of jhana(trance state), who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country's almsfood in vain. How much more, then, those who cultivate It!"
XIX. Mindfulness(Meditation) Directed to the Body [204] (Kayagata-sati-vaggo)[]
Pali Versions : Pali-English Version and Pali-Devanagri Version
563
"Bhikkhus(monks), even as one who encompasses with his mind the great ocean includes thereby all the streams that run into the ocean, just so, whoever develops and cultivates mindfulness(meditation/sati) directed to the body (i.e. Vipassana) includes all beneficial(kusala) qualities(Dhamma) that pertain to true knowledge." 203
564-570
Bhikkhus, one thing, when developed and cultivated, (576) leads to a strong sense of urgency 200 ... (577) leads to great good (578) leads to great security from bondage . . . (579) leads to mindfulness(meditation/sati) and complete comprehension(sampajanna) . . . (580) leads to the attainment of knowledge and vision . . . (581) leads to a pleasant dwelling in this very life . . . (582) leads to realization of the fruit of knowledge and liberation. What is that one thing? Mind fulness directed to the body. This is the one thing that, when developed’ and cultivated, leads to realization of the fruit of knowledge and liberation.'
571
Bhikkhus, when one thing is developed and cultivated, the body becomes tranquil, the mind becomes tranquil, thought and examination subside, and all beneficial(kusala) qualities(Dhamma) that pertain to true knowledge reach fulfillment by development. What is that one thing? mindfulness(meditation/sati) directed to the body. [44] When this one thing is developed and cultivated, the body becomes tranquil ... and all beneficial(kusala) qualities(Dhamma) that pertain to true knowledge of Dhamma reach fulfillment by development."
572
"Bhikkhus(Monks), when one thing is developed and cultivated, unarisen harmful(akusala) qualities(Dhamma) do not arise and arisen harmful(akusala) qualities are abandoned. What is that one thing? mindfulness(meditation/sati) directed to the body. When this one thing is developed and cultivated, unarisen harmful(akusala) qualities(Dhamma) do not arise and arisen harmful(akusala) qualities(Dhamma) are abandoned."
573
"Bhikkhus(Monks), when one thing is developed and cultivated, unarisen beneficial(kusala) qualities(Dhamma) arise and arisen beneficial(kusala) qualities increase and expand. What is that one thing? Mind fulness directed to the body. When this one thing is developed and cultivated, unarisen beneficial(kusala) qualities(Dhamma) arise and arisen beneficial(kusala) qualities(Dhamma) increase and expand."
574
"Bhikkhus(Monks), when one thing is developed and cultivated, (586) ignorance is abandoned . . . (587) true knowledge arises . . . (588) the conceit 'I am' is abandoned . . . (589) the underlying tendencies are uprooted ... (590) the fetters are abandoned. What is that one thing? mindfulness(meditation/sati) directed to the body. When this one thing is developed and cultivated, ignorance is abandoned . . . true knowledge arises . . . the conceit 'I am' is abandoned. . . the underlying tendencies are uprooted . . . the fetters are abandoned."
575 -576
"Bhikkhus(Monks), one thing, when developed and cultivated, (591) leads to differentiation by panna(divine knowledge) . . . (592) leads to nibbana(nirvana) through non-clinging. 211 What is that one thing? mindfulness(meditation/sati) directed to the body. This is the one thing that, when developed and cultivated, leads to differentiation by panna(divine knowledge) ... leads to. nibbana through non-clinging."
577 -579
"Bhikkhus(Monks), when one thing is developed and cultivated, (593) penetration of numerous elements occurs ... (594) penetration of the diversity of elements occurs ... (595) analytical knowledge of numerous elements occurs. 212 What is that one thing? It is mindfulness(meditation/sati) directed to the body. When this one thing is developed and cultivated, penetration of the various elements occurs . . . penetration of the diversity of elements occurs . . . analytical knowledge of the various elements occurs."
580 — 583
"Bhikkhus(Monks), one thing, when developed and cultivated, leads (596) to realization of the fruit of stream-entry(7 rebirths,sotapatti) . . . (597) to realization of the fruit of once-returning(1 rebirth,sakdagami). . . (598) to realization of the fruit of non-returning(no earthly rebirth,anagami) [45] . . . (599) to realization of the fruit of arahantship. What is that one thing? It is mindfulness(meditation/sati) directed to the body. This is the one thing that, when developed and cultivated, leads to realization of the fruit of stream-entry(7 rebirths,sotapatti) . . . to real ization of the fruit of once returning ... to realization of the fruit of non-returning(no earthly rebirth,anagami). . . to realization of the fruit of arahantship."
584 -599
"Bhikkhus(Monks), one thing, when developed and cultivated, leads (600) to the obtaining of panna(divine knowledge) . . . (601) to the growth of wisdom . . . (602) to the expansion of panna(divine knowledge) . . . (603) to greatness of panna(divine knowledge) . . . (604) to diversity of panna(divine knowledge) . . . (605) to vastness of panna(divine knowledge) . . . (606) to depth of panna(divine knowledge) . . . (607) to a state of unsurpassed panna(divine knowledge) . . . (608) to breadth of panna(divine knowledge). . . (609) to abundance of panna(divine knowledge) . . . (610) to rapidity of panna(divine knowledge). . . (611) to buoyancy of panna(divine knowledge) . . . (612) to joyousness of panna(divine knowledge) . . . (613) to swiftness of panna(divine knowledge) . . . (614) to keenness of panna(divine knowledge) . . . (615) to penetrativeness' of panna(divine knowledge). 213 What is that one thing? mindfulness(meditation/sati) directed to the body. This is the one thing that, when developed and cultivated, leads to penetrativeness of panna(divine knowledge)."
XX. The Deathless Section 214 (Amata-vaggo sans. Amrit Varg)[]
Pali Versions : Pali-English Version and Pali-Devanagri Version
600
"Bhikkhus(monks), they do not partake of the deathless(amata/amrit) who do not partake of mindfulness(meditation/sati) directed to the body. They partake of the deathless(amata/amrit) who partake of mindfulness(meditation/sati) directed to the body."
601
"Bhikkhus(Monks), the deathless(amata/amrit) has not been partaken of by those who have not partaken of mindfulness(meditation/sati) directed to the body. The deathless(amata/amrit) has been partaken of by those who have partaken of mindfulness(meditation/sati) directed to the body."
602
"Bhikkhus(Monks), they have fallen away from the deathless(amata/amrit) who have fallen away from mindfulness(meditation/sati) directed to the body. They have not fallen away from the deathless(amata/amrit) who have not fallen away from mindfulness(meditation/sati) directed to the body."
603
"Bhikkhus(Monks), they have neglected the deathless(amata/amrit) who have neglected mindfulness(meditation/sati) directed to the body. [46] They have undertaken the deathless(amata/amrit) who have undertaken mindfulness(meditation/sati) directed to the body." '
604
"Bhikkhus(Monks), they are slothful about the deathless(amata/amrit) who are slothful about mindfulness(meditation/sati) directed to the body. They are not slothful about the deathless(amata/amrit) who are not slothful about mind fulness directed to the body."
605
"Bhikkhus(Monks), they have forgotten the deathless(amata/amrit) who have forgot ten mindfulness(meditation/sati) directed to the body. They have not forgotten the deathless(amata/amrit) who have not forgotten mindfulness(meditation/sati) directed to the body."
606
"Bhikkhus(Monks), they have not pursued the deathless(amata/amrit) who have not pursued mindfulness(meditation/sati) directed to the body. They have pursued the deathless(amata/amrit) who have pursued mindfulness(meditation/sati) directed to the body."
607
"Bhikkhus(Monks), they have not developed the deathless(amata/amrit) who have not developed mindfulness(meditation/sati) directed to the body. They have developed the deathless(amata/amrit) who have developed mindfulness(meditation/sati) directed to the body."
608
"Bhikkhus(Monks), they have not cultivated the deathless(amata/amrit) who have not cultivated mindfulness(meditation/sati) directed to the body. They have cultivated the deathless(amata/amrit) who have cultivated mindfulness(meditation/sati) directed to the body."
609
"Bhikkhus(Monks), they have not directly known the deathless(amata/amrit) who have not directly known mindfulness(meditation/sati) directed to the body. They have directly known the deathless(amata/amrit) who have directly known mindfulness(meditation/sati) directed to the body."
610
"Bhikkhus(Monks), they have not fully understood the deathless(amata/amrit) who have not fully understood mindfulness(meditation/sati) directed to the body. They have fully understood the deathless(amata/amrit) who have fully understood mindfulness(meditation/sati) directed to the body."
611
"Bhikkhus(Monks), they have not realized the deathless(amata/amrit) who have not realized mindfulness(meditation/sati) directed to the body. They have realized the deathless(amata/amrit) who have realized mindfulness(meditation/sati) directed to the body.'
The Book of the Ones is finished.