Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

Aṅguttaranikāyo

The Numerical Discourses

Ekakanipātapāḷi

The Book of the Ones

1. Rūpādivaggo

1. The Chapter on Forms, etc.

1. Evaṃ [Pg.1] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

1. Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. There the Blessed One addressed the bhikkhus: “Bhikkhus!” “Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthirūpaṃ. Itthirūpaṃ, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī’’ti. Paṭhamaṃ.

“Bhikkhus, I do not see any other single form that so overpowers and persists in a man’s mind as this: the form of a woman. The form of a woman, bhikkhus, overpowers and persists in a man’s mind.” First.

2. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekasaddampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthisaddo. Itthisaddo, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī’’ti. Dutiyaṃ.

2. “Bhikkhus, I do not see any other single sound that so overpowers and persists in a man’s mind as this: the sound of a woman. The sound of a woman, bhikkhus, overpowers and persists in a man’s mind.” Second.

3. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekagandhampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthigandho. Itthigandho, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī’’ti. Tatiyaṃ.

3. “Bhikkhus, I do not see any other single scent that so overpowers and persists in a man’s mind as this: the scent of a woman. The scent of a woman, bhikkhus, overpowers and persists in a man’s mind.” Third.

4. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekarasampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthiraso. Itthiraso, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī’’ti. Catutthaṃ.

4. “Bhikkhus, I do not see any other single taste that so overpowers and persists in a man’s mind as this: the taste of a woman. The taste of a woman, bhikkhus, overpowers and persists in a man’s mind.” Fourth.

5. ‘‘Nāhaṃ[Pg.2], bhikkhave, aññaṃ ekaphoṭṭhabbampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthiphoṭṭhabbo. Itthiphoṭṭhabbo, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī’’ti. Pañcamaṃ.

5. “Bhikkhus, I do not see any other single touch that so overpowers and persists in a man’s mind as this: the touch of a woman. The touch of a woman, bhikkhus, overpowers and persists in a man’s mind.” Fifth.

6. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisarūpaṃ. Purisarūpaṃ, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī’’ti. Chaṭṭhaṃ.

6. “Bhikkhus, I do not see any other single form that so overpowers and persists in a woman’s mind as this: the form of a man. The form of a man, bhikkhus, overpowers and persists in a woman’s mind.” Sixth.

7. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekasaddampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisasaddo. Purisasaddo, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī’’ti. Sattamaṃ.

7. “Bhikkhus, I do not see any other single sound that so overpowers and persists in a woman’s mind as this: the sound of a man. The sound of a man, bhikkhus, overpowers and persists in a woman’s mind.” Seventh.

8. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekagandhampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisagandho. Purisagandho, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī’’ti. Aṭṭhamaṃ.

8. “Bhikkhus, I do not see any other single scent that so overpowers and persists in a woman’s mind as this: the scent of a man. The scent of a man, bhikkhus, overpowers and persists in a woman’s mind.” Eighth.

9. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekarasampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisaraso. Purisaraso, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī’’ti. Navamaṃ.

9. “Bhikkhus, I do not see any other single taste that so overpowers and persists in a woman’s mind as this: the taste of a man. The taste of a man, bhikkhus, overpowers and persists in a woman’s mind.” Ninth.

10. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekaphoṭṭhabbampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisaphoṭṭhabbo. Purisaphoṭṭhabbo, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī’’ti. Dasamaṃ.

10. “Bhikkhus, I do not see any other single touch that so overpowers and persists in a woman’s mind as this: the touch of a man. The touch of a man, bhikkhus, overpowers and persists in a woman’s mind.” Tenth.

Rūpādivaggo paṭhamo.

The First Chapter on Forms, etc.

2. Nīvaraṇappahānavaggo

2. The Chapter on the Abandonment of the Hindrances

11. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando uppajjati uppanno vā kāmacchando bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, subhanimittaṃ. Subhanimittaṃ, bhikkhave, ayoniso manasi karoto anuppanno ceva kāmacchando uppajjati uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattatī’’ti. Paṭhamaṃ.

11. “Bhikkhus, I do not see any other single thing by which unarisen sensual desire arises and arisen sensual desire increases and expands, like this, bhikkhus: the sign of the beautiful. For one who gives unwise attention to the sign of the beautiful, bhikkhus, unarisen sensual desire arises, and arisen sensual desire increases and expands.” First.

12. ‘‘Nāhaṃ[Pg.3], bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppanno vā byāpādo uppajjati uppanno vā byāpādo bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, paṭighanimittaṃ. Paṭighanimittaṃ, bhikkhave, ayoniso manasi karoto anuppanno ceva byāpādo uppajjati uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattatī’’ti. Dutiyaṃ.

12. “Bhikkhus, I do not see any other single thing by which unarisen ill will arises and arisen ill will increases and expands, like this, bhikkhus: the sign of aversion. For one who gives unwise attention to the sign of aversion, bhikkhus, unarisen ill will arises, and arisen ill will increases and expands.” Second.

13. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannaṃ vā thinamiddhaṃ uppajjati uppannaṃ vā thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, arati tandī vijambhitā bhattasammado cetaso ca līnattaṃ. Līnacittassa, bhikkhave, anuppannañceva thinamiddhaṃ uppajjati uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattatī’’ti. Tatiyaṃ.

13. “Bhikkhus, I do not see any other single thing by which unarisen sloth and torpor arise and arisen sloth and torpor increase and expand, like these, bhikkhus: discontent, lassitude, stretching, drowsiness from food, and sluggishness of mind. For one with a sluggish mind, bhikkhus, unarisen sloth and torpor arise, and arisen sloth and torpor increase and expand.” Third.

14. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannaṃ vā uddhaccakukkuccaṃ uppajjati uppannaṃ vā uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, cetaso avūpasamo. Avūpasantacittassa, bhikkhave, anuppannañceva uddhaccakukkuccaṃ uppajjati uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattatī’’ti. Catutthaṃ.

14. “Bhikkhus, I do not see any other single thing by which unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand, like this, bhikkhus: non-tranquility of mind. For one with a non-tranquil mind, bhikkhus, unarisen restlessness and remorse arise, and arisen restlessness and remorse increase and expand.” Fourth.

15. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā uppajjati uppannā vā vicikicchā bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, ayonisomanasikāro. Ayoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā uppajjati uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattatī’’ti. Pañcamaṃ.

15. “Bhikkhus, I do not perceive even one other thing by which unarisen doubt arises and arisen doubt increases and expands, namely this, Bhikkhus: unwise attention. For one who gives unwise attention, Bhikkhus, unarisen doubt arises, and arisen doubt increases and expands.” The Fifth.

16. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando nuppajjati uppanno vā kāmacchando pahīyati yathayidaṃ, bhikkhave, asubhanimittaṃ. Asubhanimittaṃ, bhikkhave, yoniso manasi karoto anuppanno ceva kāmacchando nuppajjati uppanno ca kāmacchando pahīyatī’’ti. Chaṭṭhaṃ.

16. “Bhikkhus, I do not perceive even one other thing by which unarisen sensual desire does not arise and arisen sensual desire is abandoned, namely this, Bhikkhus: the sign of the unattractive. For one who gives wise attention to the sign of the unattractive, Bhikkhus, unarisen sensual desire does not arise, and arisen sensual desire is abandoned.” The Sixth.

17. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppanno vā byāpādo nuppajjati uppanno vā byāpādo pahīyati yathayidaṃ, bhikkhave, mettā [Pg.4] cetovimutti. Mettaṃ, bhikkhave, cetovimuttiṃ yoniso manasi karoto anuppanno ceva byāpādo nuppajjati uppanno ca byāpādo pahīyatī’’ti. Sattamaṃ.

17. “Bhikkhus, I do not perceive even one other thing by which unarisen ill will does not arise and arisen ill will is abandoned, namely this, Bhikkhus: the liberation of mind through loving-kindness. For one who gives wise attention to the liberation of mind through loving-kindness, Bhikkhus, unarisen ill will does not arise, and arisen ill will is abandoned.” The Seventh.

18. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannaṃ vā thinamiddhaṃ nuppajjati uppannaṃ vā thinamiddhaṃ pahīyati yathayidaṃ, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. Āraddhavīriyassa, bhikkhave, anuppannañceva thinamiddhaṃ nuppajjati uppannañca thinamiddhaṃ pahīyatī’’ti. Aṭṭhamaṃ.

18. “Bhikkhus, I do not perceive even one other thing by which unarisen sloth and torpor do not arise and arisen sloth and torpor are abandoned, namely this, Bhikkhus: the element of initiative, the element of exertion, and the element of striving. For one whose energy is aroused, Bhikkhus, unarisen sloth and torpor do not arise, and arisen sloth and torpor are abandoned.” The Eighth.

19. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannaṃ vā uddhaccakukkuccaṃ nuppajjati uppannaṃ vā uddhaccakukkuccaṃ pahīyati yathayidaṃ, bhikkhave, cetaso vūpasamo. Vūpasantacittassa, bhikkhave, anuppannañceva uddhaccakukkuccaṃ nuppajjati uppannañca uddhaccakukkuccaṃ pahīyatī’’ti. Navamaṃ.

19. “Bhikkhus, I do not perceive even one other thing by which unarisen restlessness and remorse do not arise and arisen restlessness and remorse are abandoned, namely this, Bhikkhus: tranquility of mind. For one with a tranquil mind, Bhikkhus, unarisen restlessness and remorse do not arise, and arisen restlessness and remorse are abandoned.” The Ninth.

20. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā nuppajjati uppannā vā vicikicchā pahīyati yathayidaṃ, bhikkhave, yonisomanasikāro. Yoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā nuppajjati uppannā ca vicikicchā pahīyatī’’ti. Dasamaṃ.

20. “Bhikkhus, I do not perceive even one other thing by which unarisen doubt does not arise and arisen doubt is abandoned, namely this, Bhikkhus: wise attention. For one who gives wise attention, Bhikkhus, unarisen doubt does not arise, and arisen doubt is abandoned.” The Tenth.

Nīvaraṇappahānavaggo dutiyo.

The Chapter on the Abandonment of the Hindrances, the Second.

3. Akammaniyavaggo

3. The Chapter on the Unworkable

21. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ akammaniyaṃ hoti yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, abhāvitaṃ akammaniyaṃ hotī’’ti. Paṭhamaṃ.

21. “Bhikkhus, I do not perceive even one other thing that, when undeveloped, is so unworkable as the mind. An undeveloped mind, bhikkhus, is unworkable.” The First.

22. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ kammaniyaṃ hoti yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, bhāvitaṃ kammaniyaṃ hotī’’ti. Dutiyaṃ.

22. “Bhikkhus, I do not perceive even one other thing that, when developed, is so workable as the mind. A developed mind, bhikkhus, is workable.” The Second.

23. ‘‘Nāhaṃ[Pg.5], bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, abhāvitaṃ mahato anatthāya saṃvattatī’’ti. Tatiyaṃ.

23. “Bhikkhus, I do not perceive even one other thing that, when undeveloped, conduces to such great harm as the mind. An undeveloped mind, bhikkhus, conduces to great harm.” The Third.

24. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, bhāvitaṃ mahato atthāya saṃvattatī’’ti. Catutthaṃ.

24. “Bhikkhus, I do not perceive even one other thing that, when developed, conduces to such great benefit as the mind. A developed mind, bhikkhus, conduces to great benefit.” The Fourth.

25. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ apātubhūtaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, abhāvitaṃ apātubhūtaṃ mahato anatthāya saṃvattatī’’ti. Pañcamaṃ.

25. “Bhikkhus, I do not perceive even one other thing that, when undeveloped and unmanifested, conduces to such great harm as the mind. The mind, bhikkhus, when undeveloped and unmanifested, conduces to great harm.” The Fifth.

26. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ pātubhūtaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, bhāvitaṃ pātubhūtaṃ mahato atthāya saṃvattatī’’ti. Chaṭṭhaṃ.

26. “Bhikkhus, I do not perceive even one other thing that, when developed and manifested, conduces to such great benefit as the mind. The mind, bhikkhus, when developed and manifested, conduces to great benefit.” The Sixth.

27. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ abahulīkataṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, abhāvitaṃ abahulīkataṃ mahato anatthāya saṃvattatī’’ti. Sattamaṃ.

27. “Bhikkhus, I do not perceive even one other thing that, when undeveloped and uncultivated, conduces to such great harm as the mind. An undeveloped and uncultivated mind, bhikkhus, conduces to great harm.” The Seventh.

28. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ mahato atthāya saṃvattatī’’ti. Aṭṭhamaṃ.

28. “Bhikkhus, I do not perceive even one other thing that, when developed and cultivated, conduces to such great benefit as the mind. The mind, bhikkhus, when developed and cultivated, conduces to great benefit.” The Eighth.

29. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ abahulīkataṃ dukkhādhivahaṃ hoti yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, abhāvitaṃ abahulīkataṃ dukkhādhivahaṃ hotī’’ti. Navamaṃ.

29. “Bhikkhus, I do not perceive even one other thing that, when undeveloped and uncultivated, brings such suffering as the mind. The mind, bhikkhus, when undeveloped and uncultivated, brings suffering.” The Ninth.

30. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ sukhādhivahaṃ hoti yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ sukhādhivahaṃ hotī’’ti. Dasamaṃ.

30. “Bhikkhus, I do not perceive even one other thing that, when developed and cultivated, brings such happiness as the mind. The mind, bhikkhus, when developed and cultivated, brings happiness.” The Tenth.

Akammaniyavaggo tatiyo.

The Chapter on the Unworkable, the Third.

4. Adantavaggo

4. The Chapter on the Untamed

31. ‘‘Nāhaṃ[Pg.6], bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ adantaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, adantaṃ mahato anatthāya saṃvattatī’’ti. Paṭhamaṃ.

31. Monks, I do not see even one other thing that, when untamed, leads to such great harm as the mind. An untamed mind, monks, leads to great harm. First.

32. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ dantaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, dantaṃ mahato atthāya saṃvattatī’’ti. Dutiyaṃ.

32. Monks, I do not see even one other thing that, when tamed, leads to such great benefit as the mind. A tamed mind, monks, leads to great benefit. Second.

33. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ aguttaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, aguttaṃ mahato anatthāya saṃvattatī’’ti. Tatiyaṃ.

33. Monks, I do not see even one other thing that, when unguarded, leads to such great harm as the mind. An unguarded mind, monks, leads to great harm. Third.

34. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ guttaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, guttaṃ mahato atthāya saṃvattatī’’ti. Catutthaṃ.

34. Monks, I do not see even one other thing that, when guarded, leads to such great benefit as the mind. A guarded mind, monks, leads to great benefit. Fourth.

35. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ arakkhitaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, arakkhitaṃ mahato anatthāya saṃvattatī’’ti. Pañcamaṃ.

35. Monks, I do not see even one other thing that, when unprotected, leads to such great harm as the mind. An unprotected mind, monks, leads to great harm. Fifth.

36. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ rakkhitaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, rakkhitaṃ mahato atthāya saṃvattatī’’ti. Chaṭṭhaṃ.

36. Monks, I do not see even one other thing that, when protected, leads to such great benefit as the mind. A protected mind, monks, leads to great benefit. Sixth.

37. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ asaṃvutaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, asaṃvutaṃ mahato anatthāya saṃvattatī’’ti. Sattamaṃ.

37. Monks, I do not see even one other thing that, when unrestrained, leads to such great harm as the mind. An unrestrained mind, monks, leads to great harm. Seventh.

38. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ saṃvutaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, saṃvutaṃ mahato atthāya saṃvattatī’’ti. Aṭṭhamaṃ.

38. Monks, I do not see even one other thing that, when restrained, leads to such great benefit as the mind. A restrained mind, monks, leads to great benefit. Eighth.

39. ‘‘Nāhaṃ[Pg.7], bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ mahato anatthāya saṃvattatī’’ti. Navamaṃ.

39. Monks, I do not see even one other thing that, when untamed, unguarded, unprotected, and unrestrained, leads to such great harm as the mind. An untamed, unguarded, unprotected, and unrestrained mind, monks, leads to great harm. Ninth.

40. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ mahato atthāya saṃvattatī’’ti. Dasamaṃ.

40. Monks, I do not see even one other thing that, when tamed, guarded, protected, and restrained, leads to such great benefit as the mind. A tamed, guarded, protected, and restrained mind, monks, leads to great benefit. Tenth.

Adantavaggo catuttho.

The Fourth Chapter: On the Untamed.

5. Paṇihitaacchavaggo

5. The Chapter on the Directed and the Serene

41. ‘‘Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā micchāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhecchati lohitaṃ vā uppādessatīti netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Micchāpaṇihitattā, bhikkhave, sūkassa. Evamevaṃ kho, bhikkhave, so vata bhikkhu micchāpaṇihitena cittena avijjaṃ bhecchati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Micchāpaṇihitattā, bhikkhave, cittassā’’ti. Paṭhamaṃ.

41. Monks, just as, if a rice awn or a barley awn is wrongly directed, it is impossible that when pressed on by hand or trodden on by foot it will pierce the hand or the foot or cause blood to arise. For what reason? Because, monks, the awn is wrongly directed. Even so, monks, it is impossible that a monk with a wrongly directed mind will destroy ignorance, cause true knowledge to arise, and realize Nibbāna. For what reason? Because, monks, the mind is wrongly directed. First.

42. ‘‘Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā sammāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhecchati lohitaṃ vā uppādessatīti ṭhānametaṃ vijjati. Taṃ kissa hetu? Sammāpaṇihitattā, bhikkhave, sūkassa. Evamevaṃ kho, bhikkhave, so vata bhikkhu sammāpaṇihitena cittena avijjaṃ bhecchati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti ṭhānametaṃ vijjati. Taṃ kissa hetu? Sammāpaṇihitattā, bhikkhave, cittassā’’ti. Dutiyaṃ.

42. Monks, just as, if a rice awn or a barley awn is rightly directed, it is possible that when pressed on by hand or trodden on by foot it will pierce the hand or the foot or cause blood to arise. For what reason? Because, monks, the awn is rightly directed. Even so, monks, it is possible that a monk with a rightly directed mind will destroy ignorance, cause true knowledge to arise, and realize Nibbāna. For what reason? Because, monks, the mind is rightly directed. Second.

43. ‘‘Idhāhaṃ [Pg.8], bhikkhave, ekaccaṃ puggalaṃ paduṭṭhacittaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imamhi ce ayaṃ samaye puggalo kālaṃ kareyya, yathābhataṃ nikkhitto evaṃ niraye’. Taṃ kissa hetu? Cittaṃ hissa, bhikkhave, paduṭṭhaṃ. ‘‘Cetopadosahetu pana, bhikkhave, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti. Tatiyaṃ.

43. Here, monks, having encompassed with my own mind the mind of a certain person, I know distinctly a person with a mind corrupted by hatred thus: ‘If this person were to die at this time, they would be placed in hell as if carried there.’ For what reason? Because, monks, their mind is corrupted by hatred. It is due to the corruption of the mind, monks, that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, a bad destination, a state of ruin, in hell. Third.

44. ‘‘Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ pasannacittaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imamhi ce ayaṃ samaye puggalo kālaṃ kareyya, yathābhataṃ nikkhitto evaṃ sagge’. Taṃ kissa hetu? Cittaṃ hissa, bhikkhave, pasannaṃ. ‘‘Cetopasādahetu pana, bhikkhave, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti. Catutthaṃ.

44. Here, monks, having encompassed with my own mind the mind of a certain person, I know distinctly a person with a serene mind thus: ‘If this person were to die at this time, they would be placed in heaven as if carried there.’ For what reason? Because, monks, their mind is serene. It is due to the serenity of the mind, monks, that some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. Fourth.

45. ‘‘Seyyathāpi, bhikkhave, udakarahado āvilo luḷito kalalībhūto tattha cakkhumā puriso tīre ṭhito na passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Taṃ kissa hetu? Āvilattā, bhikkhave, udakassa. Evamevaṃ kho, bhikkhave, so vata bhikkhu āvilena cittena attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttariṃ vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Āvilattā, bhikkhave, cittassā’’ti. Pañcamaṃ.

45. “Monks, just as if there were a pool of water that is turbid, stirred up, and muddy, a man with good eyesight standing on the bank would not see the oysters and snails, the gravel and potsherds, or the schools of fish swimming about or staying still. For what reason? Because, monks, of the water's turbidity. Even so, monks, it is impossible that a monk with a turbid mind will know his own welfare, the welfare of others, or the welfare of both, or that he will realize a state beyond ordinary human states, a special knowledge and vision befitting the noble ones. For what reason? Because, monks, of the mind's turbidity.” The fifth.

46. ‘‘Seyyathāpi, bhikkhave, udakarahado accho vippasanno anāvilo tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Taṃ kissa hetu? Anāvilattā, bhikkhave, udakassa. Evamevaṃ kho, bhikkhave, so vata bhikkhu anāvilena cittena attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttariṃ vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti ṭhānametaṃ vijjati. Taṃ kissa hetu? Anāvilattā, bhikkhave, cittassā’’ti. Chaṭṭhaṃ.

46. “Monks, just as if there were a pool of water that is clear, serene, and unturbid, a man with good eyesight standing on the bank could see the oysters and snails, the gravel and potsherds, and the schools of fish swimming about or staying still. For what reason? Because, monks, of the water's lack of turbidity. Even so, monks, it is possible that a monk with an unturbid mind will know his own welfare, the welfare of others, or the welfare of both, and that he will realize a state beyond ordinary human states, a special knowledge and vision befitting the noble ones. For what reason? Because, monks, of the mind's lack of turbidity.” The sixth.

47. ‘‘Seyyathāpi, bhikkhave, yāni kānici rukkhajātānaṃ phandano tesaṃ aggamakkhāyati yadidaṃ mudutāya ceva kammaññatāya ca. Evamevaṃ kho ahaṃ, bhikkhave[Pg.9], nāññaṃ ekadhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ mudu ca hoti kammaññañca yathayidaṃ cittaṃ. Cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ mudu ca hoti kammaññañca hotī’’ti. Sattamaṃ.

47. “Monks, just as among all kinds of trees, the Phandana tree is declared the foremost on account of its pliancy and workability, even so, monks, I do not see any other single thing that, when developed and cultivated, becomes so pliant and workable as this: the mind. The mind, monks, when developed and cultivated, becomes pliant and workable.” The seventh.

48. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ lahuparivattaṃ yathayidaṃ cittaṃ. Yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva lahuparivattaṃ citta’’nti. Aṭṭhamaṃ.

48. “Monks, I do not see any other single thing that changes so quickly as this: the mind. So much so, monks, that it is not easy to give a simile for how quickly the mind changes.” The eighth.

49. ‘‘Pabhassaramidaṃ, bhikkhave, cittaṃ. Tañca kho āgantukehi upakkilesehi upakkiliṭṭha’’nti. Navamaṃ.

49. “Monks, this mind is luminous. And it is defiled by incoming defilements.” The ninth.

50. ‘‘Pabhassaramidaṃ, bhikkhave, cittaṃ. Tañca kho āgantukehi upakkilesehi vippamutta’’nti. Dasamaṃ.

50. “Monks, this mind is luminous. And it is freed from incoming defilements.” The tenth.

Paṇihitaacchavaggo pañcamo.

The Fifth Chapter: The Directed and the Clear.

6. Accharāsaṅghātavaggo

6. The Chapter on the Snap of a Finger

51. ‘‘Pabhassaramidaṃ, bhikkhave, cittaṃ. Tañca kho āgantukehi upakkilesehi upakkiliṭṭhaṃ. Taṃ assutavā puthujjano yathābhūtaṃ nappajānāti. Tasmā ‘assutavato puthujjanassa cittabhāvanā natthī’ti vadāmī’’ti. Paṭhamaṃ.

51. “Monks, this mind is luminous. And it is defiled by adventitious defilements. The uninstructed worldling does not understand this as it really is. Therefore, I say that for the uninstructed worldling there is no development of the mind.” The First.

52. ‘‘Pabhassaramidaṃ, bhikkhave, cittaṃ. Tañca kho āgantukehi upakkilesehi vippamuttaṃ. Taṃ sutavā ariyasāvako yathābhūtaṃ pajānāti. Tasmā ‘sutavato ariyasāvakassa cittabhāvanā atthī’ti vadāmī’’ti. Dutiyaṃ.

52. “Monks, this mind is luminous. And it is freed from adventitious defilements. The instructed noble disciple understands this as it truly is. Therefore, I say that for the instructed noble disciple there is development of the mind.” The Second.

53. ‘‘Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu mettācittaṃ āsevati; ayaṃ vuccati, bhikkhave – ‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. Ko pana vādo ye naṃ bahulīkarontī’’ti! Tatiyaṃ.

53. “Monks, if a monk cultivates a mind of loving-kindness even for the time it takes to snap his fingers, he is called, monks, ‘a monk who dwells with non-barren jhāna, who acts in accordance with the Teacher’s instruction, who responds to advice, and who eats the country’s almsfood not in vain.’ What need is there to speak of those who cultivate it abundantly!” The Third.

54. ‘‘Accharāsaṅghātamattampi [Pg.10] ce, bhikkhave, bhikkhu mettācittaṃ bhāveti; ayaṃ vuccati, bhikkhave – ‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. Ko pana vādo ye naṃ bahulīkarontī’’ti! Catutthaṃ.

54. “Monks, if a monk develops a mind of loving-kindness even for the time it takes to snap his fingers, he is called, monks, ‘a monk who dwells with non-barren jhāna, who acts in accordance with the Teacher’s instruction, who responds to advice, and who eats the country’s almsfood not in vain.’ What need is there to speak of those who cultivate it abundantly!” The Fourth.

55. ‘‘Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu mettācittaṃ manasi karoti; ayaṃ vuccati, bhikkhave – ‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. Ko pana vādo ye naṃ bahulīkarontī’’ti! Pañcamaṃ.

55. “Monks, if a monk attends to a mind of loving-kindness even for the time it takes to snap his fingers, he is called, monks, ‘a monk who dwells with non-barren jhāna, who acts in accordance with the Teacher’s instruction, who responds to advice, and who eats the country’s almsfood not in vain.’ What need is there to speak of those who cultivate it abundantly!” The Fifth.

56. ‘‘Ye keci, bhikkhave, dhammā akusalā akusalabhāgiyā akusalapakkhikā, sabbe te manopubbaṅgamā. Mano tesaṃ dhammānaṃ paṭhamaṃ uppajjati, anvadeva akusalā dhammā’’ti. Chaṭṭhaṃ.

56. “Monks, whatever phenomena there are that are unwholesome, partaking of the unwholesome, allied with the unwholesome, all of them are preceded by mind. Mind arises first among these phenomena, and the unwholesome phenomena arise in its wake.” The Sixth.

57. ‘‘Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te manopubbaṅgamā. Mano tesaṃ dhammānaṃ paṭhamaṃ uppajjati, anvadeva kusalā dhammā’’ti. Sattamaṃ.

57. “Monks, whatever phenomena there are that are wholesome, partaking of the wholesome, allied with the wholesome, all of them are preceded by mind. Mind arises first among these phenomena, and the wholesome phenomena arise in its wake.” The Seventh.

58. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, pamādo. Pamattassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī’’ti. Aṭṭhamaṃ.

58. “Monks, I do not perceive any other single state by which unarisen unwholesome states arise and arisen wholesome states decline, namely, monks, heedlessness. For the heedless, monks, unarisen unwholesome states arise and arisen wholesome states decline.” The Eighth.

59. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, appamādo. Appamattassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī’’ti. Navamaṃ.

59. “Monks, I do not perceive any other single state by which unarisen wholesome states arise and arisen unwholesome states decline, namely, monks, heedfulness. For the heedful, monks, unarisen wholesome states arise and arisen unwholesome states decline.” The Ninth.

60. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, kosajjaṃ. Kusītassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī’’ti. Dasamaṃ.

60. Bhikkhus, I do not perceive any other single thing on account of which unarisen unwholesome states arise and arisen wholesome states decline, as this, bhikkhus: laziness. For a lazy person, bhikkhus, unarisen unwholesome states arise, and arisen wholesome states decline. Tenth.

Accharāsaṅghātavaggo chaṭṭho.

The Chapter on the Snap of the Fingers, the Sixth.

7. Vīriyārambhādivaggo

7. The Chapter on Arousing Energy and So Forth

61. ‘‘Nāhaṃ[Pg.11], bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, vīriyārambho. Āraddhavīriyassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī’’ti. Paṭhamaṃ.

61. Bhikkhus, I do not perceive any other single thing on account of which unarisen wholesome states arise and arisen unwholesome states decline, as this, bhikkhus: the arousing of energy. For one with aroused energy, bhikkhus, unarisen wholesome states arise, and arisen unwholesome states decline. First.

62. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, mahicchatā. Mahicchassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī’’ti. Dutiyaṃ.

62. Bhikkhus, I do not perceive any other single thing on account of which unarisen unwholesome states arise and arisen wholesome states decline, as this, bhikkhus: great desire. For one with great desire, bhikkhus, unarisen unwholesome states arise, and arisen wholesome states decline. Second.

63. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, appicchatā. Appicchassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī’’ti. Tatiyaṃ.

63. Bhikkhus, I do not perceive any other single thing on account of which unarisen wholesome states arise and arisen unwholesome states decline, as this, bhikkhus: having few desires. For one with few desires, bhikkhus, unarisen wholesome states arise, and arisen unwholesome states decline. Third.

64. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, asantuṭṭhitā. Asantuṭṭhassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī’’ti. Catutthaṃ.

64. Bhikkhus, I do not perceive any other single thing on account of which unarisen unwholesome states arise and arisen wholesome states decline, as this, bhikkhus: discontent. For one who is discontented, bhikkhus, unarisen unwholesome states arise, and arisen wholesome states decline. Fourth.

65. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, santuṭṭhitā. Santuṭṭhassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī’’ti. Pañcamaṃ.

65. Bhikkhus, I do not perceive any other single thing on account of which unarisen wholesome states arise and arisen unwholesome states decline, as this, bhikkhus: contentment. For one who is contented, bhikkhus, unarisen wholesome states arise, and arisen unwholesome states decline. Fifth.

66. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, ayonisomanasikāro. Ayoniso, bhikkhave, manasi karoto anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī’’ti. Chaṭṭhaṃ.

66. Bhikkhus, I do not perceive any other single thing on account of which unarisen unwholesome states arise and arisen wholesome states decline, as this, bhikkhus: improper attention. For one who attends improperly, bhikkhus, unarisen unwholesome states arise, and arisen wholesome states decline. Sixth.

67. ‘‘Nāhaṃ[Pg.12], bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, yonisomanasikāro. Yoniso, bhikkhave, manasi karoto anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī’’ti. Sattamaṃ.

67. Bhikkhus, I do not perceive any other single thing on account of which unarisen wholesome states arise and arisen unwholesome states decline, as this, bhikkhus: proper attention. For one who attends properly, bhikkhus, unarisen wholesome states arise, and arisen unwholesome states decline. Seventh.

68. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, asampajaññaṃ. Asampajānassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī’’ti. Aṭṭhamaṃ.

68. Bhikkhus, I do not perceive any other single thing on account of which unarisen unwholesome states arise and arisen wholesome states decline, as this, bhikkhus: lack of clear comprehension. For one who lacks clear comprehension, bhikkhus, unarisen unwholesome states arise, and arisen wholesome states decline. Eighth.

69. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, sampajaññaṃ. Sampajānassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī’’ti. Navamaṃ.

69. Bhikkhus, I do not perceive any other single thing on account of which unarisen wholesome states arise and arisen unwholesome states decline, as this, bhikkhus: clear comprehension. For one who possesses clear comprehension, bhikkhus, unarisen wholesome states arise, and arisen unwholesome states decline. Ninth.

70. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, pāpamittatā. Pāpamittassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī’’ti. Dasamaṃ.

70. Bhikkhus, I do not perceive any other single thing on account of which unarisen unwholesome states arise and arisen wholesome states decline, as this, bhikkhus: bad friendship. For one with bad friends, bhikkhus, unarisen unwholesome states arise, and arisen wholesome states decline. Tenth.

Vīriyārambhādivaggo sattamo.

The Chapter on Arousing Energy and So Forth, the Seventh.

8. Kalyāṇamittādivaggo

8. The Chapter on Good Friends and So Forth

71. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, kalyāṇamittatā. Kalyāṇamittassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī’’ti. Paṭhamaṃ.

71. Bhikkhus, I do not perceive any other single thing on account of which unarisen wholesome states arise and arisen unwholesome states decline, as this, bhikkhus: good friendship. For one with good friends, bhikkhus, unarisen wholesome states arise, and arisen unwholesome states decline. First.

72. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ [Pg.13] dhammānaṃ. Anuyogā, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogā kusalānaṃ dhammānaṃ anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī’’ti. Dutiyaṃ.

72. Bhikkhus, I do not perceive any other single thing on account of which unarisen unwholesome states arise and arisen wholesome states decline, as this, bhikkhus: application to unwholesome states and non-application to wholesome states. Bhikkhus, through application to unwholesome states and non-application to wholesome states, unarisen unwholesome states arise, and arisen wholesome states decline. Second.

73. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ. Anuyogā, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogā akusalānaṃ dhammānaṃ anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī’’ti. Tatiyaṃ.

73. “Monks, I do not see even one other thing by which unarisen wholesome qualities arise and arisen unwholesome qualities decline, namely, application to wholesome qualities and non-application to unwholesome qualities. Monks, through application to wholesome qualities and non-application to unwholesome qualities, unarisen wholesome qualities arise and arisen unwholesome qualities decline.” Third.

74. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā nuppajjanti uppannā vā bojjhaṅgā na bhāvanāpāripūriṃ gacchanti yathayidaṃ, bhikkhave, ayonisomanasikāro. Ayoniso, bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā nuppajjanti uppannā ca bojjhaṅgā na bhāvanāpāripūriṃ gacchantī’’ti. Catutthaṃ.

74. “Monks, I do not see even one other thing by which unarisen factors of enlightenment do not arise and arisen factors of enlightenment do not go to fulfillment by development, namely, unwise attention. Monks, for one attending unwisely, unarisen factors of enlightenment do not arise and arisen factors of enlightenment do not go to fulfillment by development.” Fourth.

75. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā uppajjanti uppannā vā bojjhaṅgā bhāvanāpāripūriṃ gacchanti yathayidaṃ, bhikkhave, yonisomanasikāro. Yoniso, bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā uppajjanti uppannā ca bojjhaṅgā bhāvanāpāripūriṃ gacchantī’’ti. Pañcamaṃ.

75. “Monks, I do not see even one other thing by which unarisen factors of enlightenment arise and arisen factors of enlightenment go to fulfillment by development, namely, wise attention. Monks, for one attending wisely, unarisen factors of enlightenment arise and arisen factors of enlightenment go to fulfillment by development.” Fifth.

76. ‘‘Appamattikā esā, bhikkhave, parihāni yadidaṃ ñātiparihāni. Etaṃ patikiṭṭhaṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī’’ti. Chaṭṭhaṃ.

76. “Monks, this decline is insignificant, namely, the decline of relatives. This, monks, is the most contemptible of declines, namely, the decline of wisdom.” Sixth.

77. ‘‘Appamattikā esā, bhikkhave, vuddhi yadidaṃ ñātivuddhi. Etadaggaṃ, bhikkhave, vuddhīnaṃ yadidaṃ paññāvuddhi. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘paññāvuddhiyā vaddhissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Sattamaṃ.

77. “Monks, this increase is insignificant, namely, the increase of relatives. This, monks, is the foremost of increases, namely, the increase of wisdom. Therefore, monks, you should train yourselves thus: ‘We will grow with the increase of wisdom.’ Thus, monks, should you train yourselves.” Seventh.

78. ‘‘Appamattikā esā, bhikkhave, parihāni yadidaṃ bhogaparihāni. Etaṃ patikiṭṭhaṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī’’ti. Aṭṭhamaṃ.

78. “Monks, this decline is insignificant, namely, the decline of wealth. This, monks, is the most contemptible of declines, namely, the decline of wisdom.” Eighth.

79. ‘‘Appamattikā [Pg.14] esā, bhikkhave, vuddhi yadidaṃ bhogavuddhi. Etadaggaṃ, bhikkhave, vuddhīnaṃ yadidaṃ paññāvuddhi. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘paññāvuddhiyā vaddhissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Navamaṃ.

79. “Monks, this increase is insignificant, namely, the increase of wealth. This, monks, is the foremost of increases, namely, the increase of wisdom. Therefore, monks, you should train yourselves thus: ‘We will grow with the increase of wisdom.’ Thus, monks, should you train yourselves.” Ninth.

80. ‘‘Appamattikā esā, bhikkhave, parihāni yadidaṃ yasoparihāni. Etaṃ patikiṭṭhaṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī’’ti. Dasamaṃ.

80. “Monks, this decline is insignificant, namely, the decline of retinue. This, monks, is the most contemptible of declines, namely, the decline of wisdom.” Tenth.

Kalyāṇamittādivaggo aṭṭhamo.

The Eighth Chapter on Good Friends and so forth.

9. Pamādādivaggo

9. The Chapter on Heedlessness and so forth

81. ‘‘Appamattikā esā, bhikkhave, vuddhi yadidaṃ yasovuddhi. Etadaggaṃ, bhikkhave, vuddhīnaṃ yadidaṃ paññāvuddhi. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘paññāvuddhiyā vaddhissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Paṭhamaṃ.

81. “Monks, this increase is insignificant, namely, the increase of retinue. This, monks, is the foremost of increases, namely, the increase of wisdom. Therefore, monks, you should train yourselves thus: ‘We will grow with the increase of wisdom.’ Thus, monks, should you train yourselves.” First.

82. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pamādo. Pamādo, bhikkhave, mahato anatthāya saṃvattatī’’ti. Dutiyaṃ.

82. “Monks, I do not perceive even a single other thing that leads to such great harm as this, monks: heedlessness. Heedlessness, monks, leads to great harm.” Second.

83. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, appamādo. Appamādo, bhikkhave, mahato atthāya saṃvattatī’’ti. Tatiyaṃ.

83. “Monks, I do not perceive even a single other thing that leads to such great benefit as this, monks: heedfulness. Heedfulness, monks, leads to great benefit.” Third.

84. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, kosajjaṃ. Kosajjaṃ, bhikkhave, mahato anatthāya saṃvattatī’’ti. Catutthaṃ.

84. “Monks, I do not perceive even a single other thing that leads to such great harm as this, monks: idleness. Idleness, monks, leads to great harm.” Fourth.

85. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, vīriyārambho. Vīriyārambho, bhikkhave, mahato atthāya saṃvattatī’’ti. Pañcamaṃ.

85. “Monks, I do not perceive even a single other thing that leads to such great benefit as this, monks: the arousal of energy. The arousal of energy, monks, leads to great benefit.” Fifth.

86. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, mahicchatā. Mahicchatā, bhikkhave, mahato anatthāya saṃvattatī’’ti. Chaṭṭhaṃ.

86. “Monks, I do not perceive even a single other thing that leads to such great harm as this, monks: great ambition. Great ambition, monks, leads to great harm.” Sixth.

87. ‘‘Nāhaṃ[Pg.15], bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, appicchatā. Appicchatā, bhikkhave, mahato atthāya saṃvattatī’’ti. Sattamaṃ.

87. “Monks, I do not perceive even a single other thing that leads to such great benefit as this, monks: having few wishes. Having few wishes, monks, leads to great benefit.” Seventh.

88. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, asantuṭṭhitā. Asantuṭṭhitā, bhikkhave, mahato anatthāya saṃvattatī’’ti. Aṭṭhamaṃ.

88. “Monks, I do not perceive even a single other thing that leads to such great harm as this, monks: discontent. Discontent, monks, leads to great harm.” Eighth.

89. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, santuṭṭhitā. Santuṭṭhitā, bhikkhave, mahato atthāya saṃvattatī’’ti. Navamaṃ.

89. “Monks, I do not perceive even a single other thing that leads to such great benefit as this, monks: contentment. Contentment, monks, leads to great benefit.” Ninth.

90. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, ayoniso manasikāro. Ayonisomanasikāro, bhikkhave, mahato anatthāya saṃvattatī’’ti. Dasamaṃ.

90. “Monks, I do not perceive even a single other thing that leads to such great harm as this, monks: unwise attention. Unwise attention, monks, leads to great harm.” Tenth.

91. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, yoniso manasikāro. Yonisomanasikāro, bhikkhave, mahato atthāya saṃvattatī’’ti. Ekādasamaṃ.

91. “Bhikkhus, I do not perceive any other single thing that so conduces to great benefit as this, bhikkhus: wise attention. Wise attention, bhikkhus, conduces to great benefit.” Eleventh.

92. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, asampajaññaṃ. Asampajaññaṃ, bhikkhave, mahato anatthāya saṃvattatī’’ti. Dvādasamaṃ.

92. “Bhikkhus, I do not perceive any other single thing that so conduces to great harm as this, bhikkhus: lack of clear comprehension. Lack of clear comprehension, bhikkhus, conduces to great harm.” Twelfth.

93. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, sampajaññaṃ. Sampajaññaṃ, bhikkhave, mahato atthāya saṃvattatī’’ti. Terasamaṃ.

93. “Bhikkhus, I do not perceive any other single thing that so conduces to great benefit as this, bhikkhus: clear comprehension. Clear comprehension, bhikkhus, conduces to great benefit.” Thirteenth.

94. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pāpamittatā. Pāpamittatā, bhikkhave, mahato anatthāya saṃvattatī’’ti. Cuddasamaṃ.

94. “Bhikkhus, I do not perceive any other single thing that so conduces to great harm as this, bhikkhus: bad friendship. Bad friendship, bhikkhus, conduces to great harm.” Fourteenth.

95. ‘‘Nāhaṃ[Pg.16], bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, kalyāṇamittatā. Kalyāṇamittatā, bhikkhave, mahato atthāya saṃvattatī’’ti. Pannarasamaṃ.

95. “Bhikkhus, I do not perceive any other single thing that so conduces to great benefit as this, bhikkhus: good friendship. Good friendship, bhikkhus, conduces to great benefit.” Fifteenth.

96. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ mahato anatthāya saṃvattatī’’ti. Soḷasamaṃ.

96. “Bhikkhus, I do not perceive any other single thing that so conduces to great harm as this, bhikkhus: the pursuit of unwholesome states and the non-pursuit of wholesome states. The pursuit of unwholesome states and the non-pursuit of wholesome states, bhikkhus, conduces to great harm.” Sixteenth.

97. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ mahato atthāya saṃvattatī’’ti. Sattarasamaṃ.

97. “Bhikkhus, I do not perceive any other single thing that so conduces to great benefit as this, bhikkhus: the pursuit of wholesome states and the non-pursuit of unwholesome states. The pursuit of wholesome states and the non-pursuit of unwholesome states, bhikkhus, conduces to great benefit.” Seventeenth.

Pamādādivaggo navamo.

The Chapter on Heedlessness, etc., is the ninth.

10. Dutiyapamādādivaggo

10. The Second Chapter on Heedlessness and So Forth

98. ‘‘Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pamādo. Pamādo, bhikkhave, mahato anatthāya saṃvattatī’’ti. Paṭhamaṃ.

98. “Bhikkhus, considering it as an internal factor, I do not perceive any other single factor that so conduces to great harm as this, bhikkhus: heedlessness. Heedlessness, bhikkhus, conduces to great harm.” The first.

99. ‘‘Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, appamādo. Appamādo, bhikkhave, mahato atthāya saṃvattatī’’ti. Dutiyaṃ.

99. “Bhikkhus, considering it as an internal factor, I do not perceive any other single factor that so conduces to great benefit as this, bhikkhus: heedfulness. Heedfulness, bhikkhus, conduces to great benefit.” The second.

100. ‘‘Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, kosajjaṃ. Kosajjaṃ, bhikkhave, mahato anatthāya saṃvattatī’’ti. Tatiyaṃ.

100. “Bhikkhus, considering it as an internal factor, I do not perceive any other single factor that so conduces to great harm as this, bhikkhus: laziness. Laziness, bhikkhus, conduces to great harm.” The third.

101. ‘‘Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, vīriyārambho. Vīriyārambho, bhikkhave, mahato atthāya saṃvattatī’’ti. Catutthaṃ.

101. “Bhikkhus, considering it as an internal factor, I do not perceive any other single factor that so conduces to great benefit as this, bhikkhus: the arousing of energy. The arousing of energy, bhikkhus, conduces to great benefit.” The fourth.

102-109. ‘‘Ajjhattikaṃ[Pg.17], bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, mahicchatā…pe… appicchatā… asantuṭṭhitā… santuṭṭhitā… ayonisomanasikāro… yonisomanasikāro… asampajaññaṃ… sampajaññaṃ… dvādasamaṃ.

“Bhikkhus, considering it as an internal factor, I do not perceive any other single factor that so conduces to great harm as this, bhikkhus: great desire... (The same is said for the following, alternating between harm and benefit:) having few desires, discontent, contentment, unwise attention, wise attention, lack of clear comprehension, and clear comprehension.” The twelfth.

110. ‘‘Bāhiraṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pāpamittatā. Pāpamittatā, bhikkhave, mahato anatthāya saṃvattatī’’ti. Terasamaṃ.

110. “Bhikkhus, considering it as an external factor, I do not perceive any other single factor that so conduces to great harm as this, bhikkhus: bad friendship. Bad friendship, bhikkhus, conduces to great harm.” The thirteenth.

111. ‘‘Bāhiraṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, kalyāṇamittatā. Kalyāṇamittatā, bhikkhave, mahato atthāya saṃvattatī’’ti. Cuddasamaṃ.

111. “Bhikkhus, considering it as an external factor, I do not perceive any other single factor that so conduces to great benefit as this, bhikkhus: good friendship. Good friendship, bhikkhus, conduces to great benefit.” The fourteenth.

112. ‘‘Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ mahato anatthāya saṃvattatī’’ti. Pannarasamaṃ.

112. “Bhikkhus, considering it as an internal factor, I do not perceive any other single factor that so conduces to great harm as this, bhikkhus: the pursuit of unwholesome states and the non-pursuit of wholesome states. The pursuit of unwholesome states and the non-pursuit of wholesome states, bhikkhus, conduces to great harm.” The fifteenth.

113. ‘‘Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ mahato atthāya saṃvattatī’’ti. Soḷasamaṃ.

113. “Bhikkhus, considering it as an internal factor, I do not perceive any other single factor that so conduces to great benefit as this, bhikkhus: the pursuit of wholesome states and the non-pursuit of unwholesome states. The pursuit of wholesome states and the non-pursuit of unwholesome states, bhikkhus, conduces to great benefit.” The sixteenth.

114. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati yathayidaṃ, bhikkhave, pamādo. Pamādo, bhikkhave, saddhammassa sammosāya antaradhānāya saṃvattatī’’ti. Sattarasamaṃ.

114. “Bhikkhus, I do not perceive any other single thing that so conduces to the confusion and disappearance of the true Dhamma as this, bhikkhus: heedlessness. Heedlessness, bhikkhus, conduces to the confusion and disappearance of the true Dhamma.” The seventeenth.

115. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati yathayidaṃ, bhikkhave, appamādo. Appamādo, bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatī’’ti. Aṭṭhārasamaṃ.

115. Bhikkhus, I do not see any other single quality that so conduces to the stability, non-confusion, and non-disappearance of the true Dhamma as this, bhikkhus: heedfulness. Heedfulness, bhikkhus, conduces to the stability, non-confusion, and non-disappearance of the true Dhamma. The eighteenth.

116. ‘‘Nāhaṃ[Pg.18], bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati yathayidaṃ, bhikkhave, kosajjaṃ. Kosajjaṃ, bhikkhave, saddhammassa sammosāya antaradhānāya saṃvattatī’’ti. Ekūnavīsatimaṃ.

116. Bhikkhus, I do not see any other single quality that so conduces to the confusion and disappearance of the true Dhamma as this, bhikkhus: laziness. Laziness, bhikkhus, conduces to the confusion and disappearance of the true Dhamma. The nineteenth.

117. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati yathayidaṃ, bhikkhave, vīriyārambho. Vīriyārambho, bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatī’’ti. Vīsatimaṃ.

117. Bhikkhus, I do not see any other single quality that so conduces to the stability, non-confusion, and non-disappearance of the true Dhamma as this, bhikkhus: the arousing of energy. The arousing of energy, bhikkhus, conduces to the stability, non-confusion, and non-disappearance of the true Dhamma. The twentieth.

118-128. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati yathayidaṃ, bhikkhave, mahicchatā…pe… appicchatā… asantuṭṭhitā… santuṭṭhitā… ayonisomanasikāro… yonisomanasikāro… asampajaññaṃ… sampajaññaṃ … pāpamittatā… kalyāṇamittatā… anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ saddhammassa sammosāya antaradhānāya saṃvattatī’’ti. Ekattiṃsatimaṃ.

Bhikkhus, I do not see any other single quality that so conduces to the confusion and disappearance of the true Dhamma as this, bhikkhus: great desire… few desires… discontent… contentment… unwise attention… wise attention… lack of clear comprehension… clear comprehension… evil friendship… good friendship… application to unwholesome qualities and non-application to wholesome qualities. Application to unwholesome qualities and non-application to wholesome qualities, bhikkhus, conduces to the confusion and disappearance of the true Dhamma. The thirty-first.

129. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatī’’ti. Catukkoṭikaṃ niṭṭhitaṃ. Bāttiṃsatimaṃ.

129. Bhikkhus, I do not see any other single quality that so conduces to the stability, non-confusion, and non-disappearance of the true Dhamma as this, bhikkhus: application to wholesome qualities and non-application to unwholesome qualities. Application to wholesome qualities and non-application to unwholesome qualities, bhikkhus, conduces to the stability, non-confusion, and non-disappearance of the true Dhamma. The tetrad is completed. The thirty-second.

130. ‘‘Ye te, bhikkhave, bhikkhū adhammaṃ dhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī’’ti. Tettiṃsatimaṃ.

130. Bhikkhus, those bhikkhus who proclaim non-Dhamma as Dhamma—those bhikkhus, bhikkhus, are practicing for the harm of many people, for the unhappiness of many people; for the detriment, harm, and suffering of many people, of gods and humans. And those bhikkhus, bhikkhus, generate much demerit, and they cause this true Dhamma to disappear. The thirty-third.

131. ‘‘Ye te, bhikkhave, bhikkhū dhammaṃ adhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya [Pg.19] ahitāya dukkhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī’’ti. Catuttiṃsatimaṃ.

131. Bhikkhus, those bhikkhus who proclaim the Dhamma as non-Dhamma—those bhikkhus, bhikkhus, are practicing for the harm of many people, for the unhappiness of many people; for the detriment, harm, and suffering of many people, of gods and humans. And those bhikkhus, bhikkhus, generate much demerit, and they cause this true Dhamma to disappear. The thirty-fourth.

132-139. ‘‘Ye te, bhikkhave, bhikkhū avinayaṃ vinayoti dīpenti…pe… vinayaṃ avinayoti dīpenti…pe… abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti…pe… bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti…pe… anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti…pe… āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti…pe… apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti…pe… paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī’’ti. Dvācattālīsatimaṃ.

Bhikkhus, those bhikkhus who proclaim what is not the Discipline as the Discipline… and so on… who proclaim what was laid down by the Tathāgata as not laid down by the Tathāgata—those bhikkhus, bhikkhus, are practicing for the harm of many people, for the unhappiness of many people; for the detriment, harm, and suffering of many people, of gods and humans. And those bhikkhus, bhikkhus, generate much demerit, and they cause this true Dhamma to disappear. The forty-second.

Dutiyapamādādivaggo dasamo.

The Second Chapter on Heedlessness and so forth, the tenth.

11. Adhammavaggo

11. The Chapter on Non-Dhamma

140. ‘‘Ye te, bhikkhave, bhikkhū adhammaṃ adhammoti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī’’ti. Paṭhamaṃ.

140. Bhikkhus, those bhikkhus who declare what is not the Dhamma as 'not the Dhamma'—those bhikkhus, bhikkhus, are practicing for the welfare of many people, for the happiness of many people; for the benefit, welfare, and happiness of many people, of gods and humans. And those bhikkhus, bhikkhus, generate much merit, and they establish this true Dhamma. The first.

141. ‘‘Ye te, bhikkhave, bhikkhū dhammaṃ dhammoti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī’’ti. Dutiyaṃ.

141. Bhikkhus, those bhikkhus who declare the Dhamma as 'the Dhamma'—those bhikkhus, bhikkhus, are practicing for the welfare of many people, for the happiness of many people; for the benefit, welfare, and happiness of many people, of gods and humans. And those bhikkhus, bhikkhus, generate much merit, and they establish this true Dhamma. The second.

142-149. ‘‘Ye te, bhikkhave, bhikkhū avinayaṃ avinayoti dīpenti…pe… vinayaṃ vinayoti dīpenti…pe… abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti…pe… bhāsitaṃ [Pg.20] lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti…pe… anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti…pe… āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti…pe… apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti…pe… paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī’’ti. Dasamaṃ.

O bhikkhus, those bhikkhus who declare what is not the Discipline as 'not the Discipline'... (and so forth)... who declare what was laid down by the Tathāgata as 'laid down by the Tathāgata'—those bhikkhus, O bhikkhus, are practicing for the welfare of many people, for the happiness of many people; for the benefit, welfare, and happiness of many people, of gods and humans. And those bhikkhus, O bhikkhus, generate much merit, and they establish this good Dhamma. Tenth.

Adhammavaggo ekādasamo.

The Eleventh Chapter on Non-Dhamma is concluded.

12. Anāpattivaggo

12. The Chapter on Non-Offenses

150. ‘‘Ye te, bhikkhave, bhikkhū anāpattiṃ āpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī’’ti. Paṭhamaṃ.

150. O bhikkhus, those bhikkhus who declare a non-offense to be an offense are practicing for the harm and unhappiness of many people, for the detriment of the multitude, and for the harm and suffering of gods and humans. Furthermore, O bhikkhus, those bhikkhus generate much demerit, and they cause this good Dhamma to disappear. First.

151. ‘‘Ye te, bhikkhave, bhikkhū āpattiṃ anāpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī’’ti. Dutiyaṃ.

151. O bhikkhus, those bhikkhus who declare an offense to be a non-offense are practicing for the harm and unhappiness of many people, for the detriment of the multitude, and for the harm and suffering of gods and humans. Furthermore, O bhikkhus, those bhikkhus generate much demerit, and they cause this good Dhamma to disappear. Second.

152-159. ‘‘Ye te, bhikkhave, bhikkhū lahukaṃ āpattiṃ garukā āpattīti dīpenti…pe… garukaṃ āpattiṃ lahukā āpattīti dīpenti…pe… duṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpenti…pe… aduṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpenti…pe… sāvasesaṃ āpattiṃ anavasesā āpattīti dīpenti…pe… anavasesaṃ āpattiṃ sāvasesā āpattīti dīpenti…pe… sappaṭikammaṃ āpattiṃ appaṭikammā āpattīti dīpenti…pe… appaṭikammaṃ āpattiṃ sappaṭikammā āpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Bahuñca [Pg.21] te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī’’ti. Dasamaṃ.

O bhikkhus, those bhikkhus who declare a light offense to be a grave offense… who declare a grave offense to be a light offense… who declare a gross offense to be a non-gross offense… who declare a non-gross offense to be a gross offense… who declare an offense with a remainder to be an offense without a remainder… who declare an offense without a remainder to be an offense with a remainder… who declare a remediable offense to be an irremediable offense… who declare an irremediable offense to be a remediable offense—those bhikkhus are practicing for the harm and unhappiness of many people, for the detriment of the multitude, and for the harm and suffering of gods and humans. Furthermore, O bhikkhus, those bhikkhus generate much demerit, and they cause this good Dhamma to disappear. Tenth.

160. ‘‘Ye te, bhikkhave, bhikkhū anāpattiṃ anāpattīti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī’’ti. Ekādasamaṃ.

160. O bhikkhus, those bhikkhus who declare a non-offense to be a non-offense are practicing for the welfare and happiness of many people, for the benefit of the multitude, and for the welfare and happiness of gods and humans. Furthermore, O bhikkhus, those bhikkhus generate much merit, and they establish this good Dhamma. Eleventh.

161. ‘‘Ye te, bhikkhave, bhikkhū āpattiṃ āpattīti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī’’ti. Dvādasamaṃ.

161. O bhikkhus, those bhikkhus who declare an offense to be an offense are practicing for the welfare and happiness of many people, for the benefit of the multitude, and for the welfare and happiness of gods and humans. Furthermore, O bhikkhus, those bhikkhus generate much merit, and they establish this good Dhamma. Twelfth.

162-169. ‘‘Ye te, bhikkhave, bhikkhū lahukaṃ āpattiṃ lahukā āpattīti dīpenti… garukaṃ āpattiṃ garukā āpattīti dīpenti… duṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpenti… aduṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpenti… sāvasesaṃ āpattiṃ sāvasesā āpattīti dīpenti… anavasesaṃ āpattiṃ anavasesā āpattīti dīpenti… sappaṭikammaṃ āpattiṃ sappaṭikammā āpattīti dīpenti… appaṭikammaṃ āpattiṃ appaṭikammā āpattīti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī’’ti. Vīsatimaṃ.

O bhikkhus, those bhikkhus who declare a light offense to be a light offense… who declare a grave offense to be a grave offense… who declare a gross offense to be a gross offense… who declare a non-gross offense to be a non-gross offense… who declare an offense with a remainder to be an offense with a remainder… who declare an offense without a remainder to be an offense without a remainder… who declare a remediable offense to be a remediable offense… who declare an irremediable offense to be an irremediable offense—those bhikkhus are practicing for the welfare and happiness of many people, for the benefit of the multitude, and for the welfare and happiness of gods and humans. Furthermore, O bhikkhus, those bhikkhus generate much merit, and they establish this good Dhamma. Twentieth.

Anāpattivaggo dvādasamo.

The Twelfth Chapter on Non-Offenses is concluded.

13. Ekapuggalavaggo

13. The Chapter on the Single Person

170. ‘‘Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho. Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanahitāya [Pg.22] bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti.

170. O bhikkhus, one person, arising in the world, arises for the welfare of the many, for the happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. Who is that one person? The Tathāgata, the Arahant, the Perfectly Enlightened One. This, O bhikkhus, is the one person who, arising in the world, arises for the welfare of the many, for the happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

171. ‘‘Ekapuggalassa, bhikkhave, pātubhāvo dullabho lokasmiṃ. Katamassa ekapuggalassa? Tathāgatassa arahato sammāsambuddhassa. Imassa kho, bhikkhave, ekapuggalassa pātubhāvo dullabho lokasmi’’nti.

171. O bhikkhus, the appearance of one person is rare in the world. Of which one person? Of the Tathāgata, the Arahant, the Perfectly Enlightened One. Indeed, O bhikkhus, the appearance of this one person is rare in the world.

172. ‘‘Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati acchariyamanusso. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho. Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati acchariyamanusso’’ti.

172. O bhikkhus, one person, arising in the world, arises as a marvelous person. Who is that one person? The Tathāgata, the Arahant, the Perfectly Enlightened One. This, O bhikkhus, is the one person who, arising in the world, arises as a marvelous person.

173. ‘‘Ekapuggalassa, bhikkhave, kālakiriyā bahuno janassa anutappā hoti. Katamassa ekapuggalassa? Tathāgatassa arahato sammāsambuddhassa. Imassa kho, bhikkhave, ekapuggalassa kālakiriyā bahuno janassa anutappā hotī’’ti.

173. “Bhikkhus, the passing away of one person is a cause of sorrow for many people. Of which one person? Of the Tathāgata, the Arahant, the Perfectly Enlightened One. Indeed, bhikkhus, the passing away of this one person is a cause of sorrow for many people.”

174. ‘‘Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati adutiyo asahāyo appaṭimo appaṭisamo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṃ aggo. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho. Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati adutiyo asahāyo appaṭimo appaṭisamo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṃ aggo’’ti.

174. “Bhikkhus, one person, arising in the world, arises without a second, without a companion, without a likeness, without an equal, without a counterpart, without a rival, unequalled, equal to the unequalled, and foremost among bipeds. Who is that one person? The Tathāgata, the Arahant, the Perfectly Enlightened One. This, bhikkhus, is the one person who, arising in the world, arises without a second, without a companion, without a likeness, without an equal, without a counterpart, without a rival, unequalled, equal to the unequalled, and foremost among bipeds.”

175-186. ‘‘Ekapuggalassa, bhikkhave, pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṃ anuttariyānaṃ pātubhāvo hoti, catunnaṃ paṭisambhidānaṃ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā [Pg.23] hoti. Katamassa ekapuggalassa? Tathāgatassa arahato sammāsambuddhassa. Imassa kho, bhikkhave, ekapuggalassa pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṃ anuttariyānaṃ pātubhāvo hoti, catunnaṃ paṭisambhidānaṃ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hotī’’ti.

“Bhikkhus, with the appearance of one person, there is the appearance of the great eye of wisdom, the appearance of great light, the appearance of great radiance, the appearance of the six unsurpassed things, the realization of the four analytical knowledges, the penetration of many elements, the penetration of various elements, the realization of the fruit of knowledge and liberation, the realization of the fruit of stream-entry, the realization of the fruit of once-returning, the realization of the fruit of non-returning, and the realization of the fruit of arahantship. Of which one person? Of the Tathāgata, the Arahant, the Perfectly Enlightened One. Indeed, bhikkhus, with the appearance of this one person, there is the appearance of the great eye of wisdom, the appearance of great light, the appearance of great radiance, the appearance of the six unsurpassed things, the realization of the four analytical knowledges, the penetration of many elements, the penetration of various elements, the realization of the fruit of knowledge and liberation, the realization of the fruit of stream-entry, the realization of the fruit of once-returning, the realization of the fruit of non-returning, and the realization of the fruit of arahantship.”

187. ‘‘Nāhaṃ bhikkhave, aññaṃ ekapuggalampi samanupassāmi yo evaṃ tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti yathayidaṃ, bhikkhave, sāriputto. Sāriputto, bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattetī’’ti.

187. “Bhikkhus, I do not see even one other person who so rightly keeps rolling the unsurpassed Wheel of Dhamma that has been set in motion by the Tathāgata, as does Sāriputta. Bhikkhus, Sāriputta rightly keeps rolling the unsurpassed Wheel of Dhamma that has been set in motion by the Tathāgata.”

Ekapuggalavaggo terasamo.

The Thirteenth Chapter on the Single Person.

14. Etadaggavaggo

14. The Chapter on the Foremost

1. Paṭhamavaggo

1. The First Chapter

188. ‘‘Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ rattaññūnaṃ yadidaṃ aññāsikoṇḍañño’’.

188. “Bhikkhus, this is the foremost among my bhikkhu disciples of long standing, namely, Aññāsikoṇḍañña.”

189. … Mahāpaññānaṃ yadidaṃ sāriputto.

189. … Among those of great wisdom, Sāriputta is foremost.

190. … Iddhimantānaṃ yadidaṃ mahāmoggallāno.

190. … Among those possessed of psychic power, Mahāmoggallāna is foremost.

191. … Dhutavādānaṃ yadidaṃ mahākassapo.

191. … Among the upholders of the ascetic practices, Mahākassapa is foremost.

192. … Dibbacakkhukānaṃ yadidaṃ anuruddho.

192. … Among those possessed of the divine eye, Anuruddha is foremost.

193. … Uccākulikānaṃ yadidaṃ bhaddiyo kāḷigodhāyaputto.

193. … Among those from noble families, Bhaddiya, son of Kāḷigodhā, is foremost.

194. … Mañjussarānaṃ yadidaṃ lakuṇḍaka bhaddiyo.

194. … Among those with a sweet voice, Lakuṇḍaka Bhaddiya is foremost.

195. … Sīhanādikānaṃ [Pg.24] yadidaṃ piṇḍolabhāradvājo.

195. … Among those who roar the lion’s roar, Piṇḍola Bhāradvāja is foremost.

196. … Dhammakathikānaṃ yadidaṃ puṇṇo mantāṇiputto.

196. … Among the preachers of the Dhamma, Puṇṇa Mantāṇiputta is foremost.

197. … Saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ yadidaṃ mahākaccānoti.

197. … Among those who explain in detail the meaning of what was stated in brief, Mahākaccāna is foremost.

Vaggo paṭhamo.

The First Chapter is concluded.

2. Dutiyavaggo

2. The Second Chapter

198. ‘‘Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ manomayaṃ kāyaṃ abhinimminantānaṃ yadidaṃ cūḷapanthako’’.

198. “Bhikkhus, this is the foremost among my bhikkhu disciples who create a mind-made body, namely, Cūḷapanthaka.”

199. … Cetovivaṭṭakusalānaṃ yadidaṃ cūḷapanthako.

199. … Among those skilled in the development of concentration, Cūḷapanthaka is foremost.

200. … Saññāvivaṭṭakusalānaṃ yadidaṃ mahāpanthako.

200. … Among those skilled in the development of perception, Mahāpanthaka is foremost.

201. … Araṇavihārīnaṃ yadidaṃ subhūti.

201. … Among those who dwell without conflict, Subhūti is foremost.

202. … Dakkhiṇeyyānaṃ yadidaṃ subhūti.

202. … Among those worthy of offerings, Subhūti is foremost.

203. … Āraññakānaṃ yadidaṃ revato khadiravaniyo.

203. … Among the forest-dwellers, Revata of the Acacia Wood is foremost.

204. … Jhāyīnaṃ yadidaṃ kaṅkhārevato.

204. … Among the meditators, Kaṅkhārevata is foremost.

205. … Āraddhavīriyānaṃ yadidaṃ soṇo koḷiviso.

205. … Among those of aroused energy, Soṇa Koḷivisa is foremost.

206. … Kalyāṇavākkaraṇānaṃ yadidaṃ soṇo kuṭikaṇṇo.

206. … Among those of fine speech, Soṇa Kuṭikaṇṇa is foremost.

207. … Lābhīnaṃ yadidaṃ sīvali.

207. … Among the receivers of requisites, Sīvali is foremost.

208. … Saddhādhimuttānaṃ yadidaṃ vakkalīti.

208. … Among those released by faith, Vakkali is foremost.

Vaggo dutiyo.

The Second Chapter is concluded.

3. Tatiyavaggo

3. The Third Chapter

209. ‘‘Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ sikkhākāmānaṃ yadidaṃ rāhulo’’.

209. “Bhikkhus, this is the foremost among my bhikkhu disciples who are keen on training, namely, Rāhula.”

210. … Saddhāpabbajitānaṃ [Pg.25] yadidaṃ raṭṭhapālo.

210. … Among those who went forth out of faith, Raṭṭhapāla is foremost.

211. … Paṭhamaṃ salākaṃ gaṇhantānaṃ yadidaṃ kuṇḍadhāno.

211. … Among those who receive the first ticket, Kuṇḍadhāna is foremost.

212. … Paṭibhānavantānaṃ yadidaṃ vaṅgīso.

212. … Among those possessed of inspired speech, Vaṅgīsa is foremost.

213. … Samantapāsādikānaṃ yadidaṃ upaseno vaṅgantaputto.

213. … Among those who are inspiring of confidence all around, Upasena, son of Vaṅganta, is foremost.

214. … Senāsanapaññāpakānaṃ yadidaṃ dabbo mallaputto.

214. … Among the arrangers of lodgings, Dabba the Mallian is foremost.

215. … Devatānaṃ piyamanāpānaṃ yadidaṃ pilindavaccho.

215. … Among those dear and pleasing to the devas, Pilindavaccha is foremost.

216. … Khippābhiññānaṃ yadidaṃ bāhiyo dārucīriyo.

216. … Among those quickest to attain direct knowledge, Bāhiya Dārucīriya is foremost.

217. … Cittakathikānaṃ yadidaṃ kumārakassapo.

217. … Among the bhikkhus who are speakers of varied discourse, Kumārakassapa is the foremost.

218. … Paṭisambhidāpattānaṃ yadidaṃ mahākoṭṭhitoti.

218. … Among the bhikkhus who have attained the analytical knowledges, Mahākoṭṭhita is the foremost.

Vaggo tatiyo.

The Third Chapter is concluded.

4. Catutthavaggo

4. The Fourth Chapter

219. ‘‘Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando’’.

219. Bhikkhus, this is the foremost among my bhikkhu disciples who are of great learning, that is, Ānanda.

220. … Satimantānaṃ yadidaṃ ānando.

220. … Among the bhikkhus possessed of a good memory, Ānanda is the foremost.

221. … Gatimantānaṃ yadidaṃ ānando.

221. … Among the bhikkhus possessed of comprehension, Ānanda is the foremost.

222. … Dhitimantānaṃ yadidaṃ ānando.

222. … Among the bhikkhus possessed of fortitude, Ānanda is the foremost.

223. … Upaṭṭhākānaṃ yadidaṃ ānando.

223. … Among the attendants, Ānanda is the foremost.

224. … Mahāparisānaṃ yadidaṃ uruvelakassapo.

224. … Among the bhikkhus with a great following, Uruvelakassapa is the foremost.

225. … Kulappasādakānaṃ yadidaṃ kāḷudāyī.

225. … Among the bhikkhus who inspire confidence in families, Kāḷudāyī is the foremost.

226. … Appābādhānaṃ yadidaṃ bākulo.

226. … Among the bhikkhus with few ailments, Bākula is the foremost.

227. … Pubbenivāsaṃ anussarantānaṃ yadidaṃ sobhito.

227. … Among the bhikkhus who recollect past lives, Sobhita is the foremost.

228. … Vinayadharānaṃ yadidaṃ upāli.

228. … Among the bhikkhus who are upholders of the Vinaya, Upāli is the foremost.

229. … Bhikkhunovādakānaṃ [Pg.26] yadidaṃ nandako.

229. … Among the bhikkhus who are instructors of bhikkhunīs, Nandaka is the foremost.

230. … Indriyesu guttadvārānaṃ yadidaṃ nando.

230. … Among the bhikkhus who guard the doors of their sense faculties, Nanda is the foremost.

231. … Bhikkhuovādakānaṃ yadidaṃ mahākappino.

231. … Among the bhikkhus who are instructors of bhikkhus, Mahākappina is the foremost.

232. … Tejodhātukusalānaṃ yadidaṃ sāgato.

232. … Among the bhikkhus who are skilled in the fire element, Sāgata is the foremost.

233. … Paṭibhāneyyakānaṃ yadidaṃ rādho.

233. … Among the bhikkhus possessed of ready intelligence, Rādha is the foremost.

234. … Lūkhacīvaradharānaṃ yadidaṃ mogharājāti.

234. … Among the bhikkhus who wear coarse robes, Mogharāja is the foremost.

Vaggo catuttho.

The Fourth Chapter is concluded.

5. Pañcamavaggo

5. The Fifth Chapter

235. ‘‘Etadaggaṃ, bhikkhave, mama sāvikānaṃ bhikkhunīnaṃ rattaññūnaṃ yadidaṃ mahāpajāpatigotamī’’.

235. Bhikkhus, this is the foremost among my bhikkhunī disciples who are of long standing, that is, Mahāpajāpatī Gotamī.

236. … Mahāpaññānaṃ yadidaṃ khemā.

236. … Among the bhikkhunīs possessed of great wisdom, Khemā is the foremost.

237. … Iddhimantīnaṃ yadidaṃ uppalavaṇṇā.

237. … Among the bhikkhunīs possessed of psychic power, Uppalavaṇṇā is the foremost.

238. … Vinayadharānaṃ yadidaṃ paṭācārā.

238. … Among the bhikkhunīs who are upholders of the Vinaya, Paṭācārā is the foremost.

239. … Dhammakathikānaṃ yadidaṃ dhammadinnā.

239. … Among the bhikkhunīs who are preachers of the Dhamma, Dhammadinnā is the foremost.

240. … Jhāyīnaṃ yadidaṃ nandā.

240. … Among the bhikkhunīs who delight in jhāna, Nandā is the foremost.

241. … Āraddhavīriyānaṃ yadidaṃ soṇā.

241. … Among the bhikkhunīs of aroused energy, Soṇā is the foremost.

242. … Dibbacakkhukānaṃ yadidaṃ bakulā.

242. … Among the bhikkhunīs possessing the divine eye, Bakulā is the foremost.

243. … Khippābhiññānaṃ yadidaṃ bhaddā kuṇḍalakesā.

243. … Among the bhikkhunīs of swift direct knowledge, Bhaddā Kuṇḍalakesā is the foremost.

244. … Pubbenivāsaṃ anussarantīnaṃ yadidaṃ bhaddā kāpilānī.

244. … Among the bhikkhunīs who recollect past lives, Bhaddā Kāpilānī is the foremost.

245. … Mahābhiññappattānaṃ yadidaṃ bhaddakaccānā.

245. … Among the bhikkhunīs who have attained great direct knowledge, Bhaddakaccānā is the foremost.

246. … Lūkhacīvaradharānaṃ yadidaṃ kisāgotamī.

246. … Among the bhikkhunīs who wear coarse robes, Kisāgotamī is the foremost.

247. … Saddhādhimuttānaṃ yadidaṃ siṅgālakamātāti.

247. … Among the bhikkhunīs resolved through faith, Siṅgālakamātā is the foremost.

Vaggo pañcamo.

The Fifth Chapter is concluded.

6. Chaṭṭhavaggo

6. The Sixth Chapter

248. ‘‘Etadaggaṃ[Pg.27], bhikkhave, mama sāvakānaṃ upāsakānaṃ paṭhamaṃ saraṇaṃ gacchantānaṃ yadidaṃ tapussabhallikā vāṇijā’’.

248. Bhikkhus, this is the foremost among my male lay disciples who were the first to go for refuge, that is, the merchants Tapussa and Bhallika.

249. … Dāyakānaṃ yadidaṃ sudatto gahapati anāthapiṇḍiko.

249. … Among the male lay disciples who are donors, the householder Sudatta, Anāthapiṇḍika, is the foremost.

250. … Dhammakathikānaṃ yadidaṃ citto gahapati macchikāsaṇḍiko.

250. … Among the male lay disciples who are preachers of the Dhamma, the householder Citta of Macchikāsaṇḍa is the foremost.

251. … Catūhi saṅgahavatthūhi parisaṃ saṅgaṇhantānaṃ yadidaṃ hatthako āḷavako.

251. Among the male lay disciples who gather an assembly with the four bases of sympathy, namely, Hatthaka of Āḷavī.

252. … Paṇītadāyakānaṃ yadidaṃ mahānāmo sakko.

252. Among the male lay disciples who are givers of excellent things, namely, Mahānāma the Sakyan.

253. … Manāpadāyakānaṃ yadidaṃ uggo gahapati vesāliko.

253. Among the male lay disciples who are givers of pleasing things, namely, the householder Ugga of Vesālī.

254. … Saṅghupaṭṭhākānaṃ yadidaṃ hatthigāmako uggato gahapati.

254. Among the male lay disciples who attend upon the Saṅgha, namely, the householder Uggata of Hatthigāma.

255. … Aveccappasannānaṃ yadidaṃ sūrambaṭṭho.

255. Among the male lay disciples with unwavering confidence, namely, Sūra Ambaṭṭha.

256. … Puggalappasannānaṃ yadidaṃ jīvako komārabhacco.

256. Among the male lay disciples with confidence in the person, namely, Jīvaka Komārabhacca.

257. … Vissāsakānaṃ yadidaṃ nakulapitā gahapatīti.

257. Among the male lay disciples who are intimate, namely, the householder Nakulapitā.

Vaggo chaṭṭho.

The Sixth Chapter.

7. Sattamavaggo

7. The Seventh Chapter

258. ‘‘Etadaggaṃ, bhikkhave, mama sāvikānaṃ upāsikānaṃ paṭhamaṃ saraṇaṃ gacchantīnaṃ yadidaṃ sujātā seniyadhītā’’.

258. Bhikkhus, among my female lay disciples who were the first to go for refuge, Sujātā, the daughter of Seniya, is the foremost.

259. … Dāyikānaṃ yadidaṃ visākhā migāramātā.

259. Among the female lay disciples who are donors, namely, Visākhā, Migāra's mother.

260. … Bahussutānaṃ yadidaṃ khujjuttarā.

260. Among the female lay disciples who are very learned, namely, Khujjuttarā.

261. … Mettāvihārīnaṃ yadidaṃ sāmāvatī.

261. Among the female lay disciples who dwell in loving-kindness, namely, Sāmāvatī.

262. … Jhāyīnaṃ yadidaṃ uttarānandamātā.

262. Among the female lay disciples who practice jhāna, namely, Uttarā, Nanda's mother.

263. … Paṇītadāyikānaṃ yadidaṃ suppavāsā koliyadhītā.

263. Among the female lay disciples who are givers of excellent things, namely, Suppavāsā, the Koliyan daughter.

264. … Gilānupaṭṭhākīnaṃ [Pg.28] yadidaṃ suppiyā upāsikā.

264. Among the female lay disciples who attend to the sick, namely, the female lay disciple Suppiyā.

265. … Aveccappasannānaṃ yadidaṃ kātiyānī.

265. Among the female lay disciples with unwavering confidence, namely, Kātiyānī.

266. … Vissāsikānaṃ yadidaṃ nakulamātā gahapatānī.

266. Among the female lay disciples who are intimate, namely, the householder-wife Nakulamātā.

267. … Anussavappasannānaṃ yadidaṃ kāḷī upāsikā kulagharikā ti.

267. Among the female lay disciples who have confidence through hearsay, namely, the female lay disciple Kāḷī of Kulaghara.

Vaggo sattamo.

The Seventh Chapter.

Etadaggavaggo cuddasamo.

The Fourteenth Chapter on the Foremost.

15. Aṭṭhānapāḷi

15. The Text on Impossibilities

1. Paṭhamavaggo

1. The First Chapter

268. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano kañci saṅkhāraṃ niccato upagaccheyya. Ṭhānametaṃ vijjatī’’ti.

268. Monks, it is an impossibility, it is not possible, that a person accomplished in view would regard any formation as permanent. That possibility does not exist. And yet, monks, it is possible that a worldling would regard any formation as permanent. That possibility exists.

269. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagaccheyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano kañci saṅkhāraṃ sukhato upagaccheyya. Ṭhānametaṃ vijjatī’’ti.

269. Monks, it is an impossibility, it is not possible, that a person accomplished in view would regard any formation as pleasant. That possibility does not exist. And yet, monks, it is possible that a worldling would regard any formation as pleasant. That possibility exists.

270. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo kañci dhammaṃ attato upagaccheyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano kañci dhammaṃ attato upagaccheyya. Ṭhānametaṃ vijjatī’’ti.

270. Monks, it is an impossibility, it is not possible, that a person accomplished in view would regard any phenomenon as self. That possibility does not exist. And yet, monks, it is possible that a worldling would regard any phenomenon as self. That possibility exists.

271. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo mātaraṃ jīvitā voropeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho, bhikkhave, vijjati yaṃ puthujjano mātaraṃ jīvitā voropeyya. Ṭhānametaṃ vijjatī’’ti.

271. Monks, it is an impossibility, it is not possible, that a person accomplished in view would deprive his mother of life. That possibility does not exist. And yet, monks, it is possible that a worldling would deprive his mother of life. That possibility exists.

272. ‘‘Aṭṭhānametaṃ[Pg.29], bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo pitaraṃ jīvitā voropeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano pitaraṃ jīvitā voropeyya. Ṭhānametaṃ vijjatī’’ti.

272. Monks, it is an impossibility, it is not possible, that a person accomplished in view would deprive his father of life. That possibility does not exist. And yet, monks, it is possible that a worldling would deprive his father of life. That possibility exists.

273. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo arahantaṃ jīvitā voropeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano arahantaṃ jīvitā voropeyya. Ṭhānametaṃ vijjatī’’ti.

273. Monks, it is an impossibility, it is not possible, that a person accomplished in view would deprive an Arahant of life. That possibility does not exist. And yet, monks, it is possible that a worldling would deprive an Arahant of life. That possibility exists.

274. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo tathāgatassa paduṭṭhacitto lohitaṃ uppādeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano tathāgatassa paduṭṭhacitto lohitaṃ uppādeyya. Ṭhānametaṃ vijjatī’’ti.

274. Monks, it is an impossibility, it is not possible, that a person accomplished in view would, with a malevolent mind, cause a Tathāgata's blood to be shed. That possibility does not exist. And yet, monks, it is possible that a worldling would, with a malevolent mind, cause a Tathāgata's blood to be shed. That possibility exists.

275. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo saṅghaṃ bhindeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano saṅghaṃ bhindeyya. Ṭhānametaṃ vijjatī’’ti.

275. Monks, it is an impossibility, it is not possible, that a person accomplished in view would cause a schism in the Saṅgha. That possibility does not exist. And yet, monks, it is possible that a worldling would cause a schism in the Saṅgha. That possibility exists.

276. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano aññaṃ satthāraṃ uddiseyya. Ṭhānametaṃ vijjatī’’ti.

276. Monks, it is an impossibility, it is not possible, that a person accomplished in view would designate another as the Teacher. That possibility does not exist. And yet, monks, it is possible that a worldling would designate another as the Teacher. That possibility exists.

277. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ ekissā lokadhātuyā ekova arahaṃ sammāsambuddho uppajjeyya. Ṭhānametaṃ vijjatī’’ti.

277. Monks, it is an impossibility, it is not possible, that in one world-system two Arahants, Perfectly Enlightened Ones, would arise neither before nor after the other. That possibility does not exist. And yet, monks, it is possible that in one world-system a single Arahant, a Perfectly Enlightened One, would arise. That possibility exists.

Vaggo paṭhamo.

The First Chapter.

2. Dutiyavaggo

2. The Second Chapter

278. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ ekissā lokadhātuyā dve rājāno cakkavattī apubbaṃ acarimaṃ uppajjeyyuṃ. Netaṃ ṭhānaṃ vijjati[Pg.30]. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya. Ṭhānametaṃ vijjatī’’ti.

278. Monks, it is an impossibility, it is not possible, that in one world-system two wheel-turning monarchs would arise neither before nor after the other. That possibility does not exist. And yet, monks, it is possible that in one world-system a single wheel-turning monarch would arise. That possibility exists.

279. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ itthī arahaṃ assa sammāsambuddho. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho, etaṃ, bhikkhave, vijjati yaṃ puriso arahaṃ assa sammāsambuddho. Ṭhānametaṃ vijjatī’’ti.

279. Monks, it is an impossibility, it is not possible, that a woman could be an Arahant, a Perfectly Enlightened One. That possibility does not exist. And yet, monks, it is possible that a man could be an Arahant, a Perfectly Enlightened One. That possibility exists.

280. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ itthī rājā assa cakkavattī. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puriso rājā assa cakkavattī. Ṭhānametaṃ vijjatī’’ti.

280. Monks, it is an impossibility, it is not possible, that a woman could be a wheel-turning monarch. That possibility does not exist. And yet, monks, it is possible that a man could be a wheel-turning monarch. That possibility exists.

281-283. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ itthī sakkattaṃ kāreyya…pe… mārattaṃ kāreyya…pe… brahmattaṃ kāreyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puriso sakkattaṃ kāreyya…pe… mārattaṃ kāreyya…pe… brahmattaṃ kāreyya. Ṭhānametaṃ vijjatī’’ti.

Monks, it is impossible, it cannot happen that a woman could attain the state of Sakka, or the state of Māra, or the state of Brahmā. That is not possible. But it is possible, monks, that a man could attain the state of Sakka, or the state of Māra, or the state of Brahmā. That is possible.

284. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Ṭhānametaṃ vijjatī’’ti.

284. Monks, it is impossible, it cannot happen that the result of bodily misconduct would be wished for, desirable, and agreeable. That is not possible. But it is possible, monks, that the result of bodily misconduct would be unwished for, undesirable, and disagreeable. That is possible.

285-286. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ vacīduccaritassa…pe… yaṃ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Ṭhānametaṃ vijjatī’’ti.

Monks, it is impossible, it cannot happen that the result of verbal misconduct, or of mental misconduct, would be wished for, desirable, and agreeable. That is not possible. But it is possible, monks, that the result of mental misconduct would be unwished for, undesirable, and disagreeable. That is possible.

Vaggo dutiyo.

The Second Chapter.

3. Tatiyavaggo

3. The Third Chapter

287. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca [Pg.31] kho etaṃ, bhikkhave, vijjati yaṃ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Ṭhānametaṃ vijjatī’’ti.

287. Monks, it is impossible, it cannot happen that the result of good bodily conduct would be unwished for, undesirable, and disagreeable. That is not possible. But it is possible, monks, that the result of good bodily conduct would be wished for, desirable, and agreeable. That is possible.

288-289. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ vacīsucaritassa…pe… manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Ṭhānametaṃ vijjatī’’ti.

Monks, it is impossible, it cannot happen that the result of good verbal conduct, or of good mental conduct, would be unwished for, undesirable, and disagreeable. That is not possible. But it is possible, monks, that the result of good mental conduct would be wished for, desirable, and agreeable. That is possible.

290. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ kāyaduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ kāyaduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Ṭhānametaṃ vijjatī’’ti.

290. Monks, it is impossible, it cannot happen that one endowed with bodily misconduct would, for that reason and condition, with the breakup of the body, after death, be reborn in a good destination, a heavenly world. That is not possible. But it is possible, monks, that one endowed with bodily misconduct would, for that reason and condition, with the breakup of the body, after death, be reborn in a state of deprivation, a bad destination, a place of ruin, in hell. That is possible.

291-292. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ vacīduccaritasamaṅgī…pe… yaṃ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Ṭhānametaṃ vijjatī’’ti.

Monks, it is impossible, it cannot happen that one endowed with verbal misconduct, or one endowed with mental misconduct, would, for that reason and condition, with the breakup of the body, after death, be reborn in a good destination, a heavenly world. That is not possible. But it is possible, monks, that one endowed with mental misconduct would, for that reason and condition, with the breakup of the body, after death, be reborn in a state of deprivation, a bad destination, a place of ruin, in hell. That is possible.

293. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ kāyasucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ kāyasucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Ṭhānametaṃ vijjatī’’ti.

293. Monks, it is impossible, it cannot happen that one endowed with good bodily conduct would, for that reason and condition, with the breakup of the body, after death, be reborn in a state of deprivation, a bad destination, a place of ruin, in hell. That is not possible. But it is possible, monks, that one endowed with good bodily conduct would, for that reason and condition, with the breakup of the body, after death, be reborn in a good destination, a heavenly world. That is possible.

294-295. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ vacīsucaritasamaṅgī…pe… yaṃ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Ṭhānametaṃ vijjatī’’ti.

Monks, it is impossible, it cannot happen that one endowed with good verbal conduct, or one endowed with good mental conduct, would, for that reason and condition, with the breakup of the body, after death, be reborn in a state of deprivation, a bad destination, a place of ruin, in hell. That is not possible. But it is possible, monks, that one endowed with good mental conduct would, for that reason and condition, with the breakup of the body, after death, be reborn in a good destination, a heavenly world. That is possible.

Vaggo tatiyo.

The Third Chapter.

Aṭṭhānapāḷi pannarasamo.

The fifteenth, the Text on Impossibilities, is concluded.

16. Ekadhammapāḷi

16. The Text on a Single Thing

1. Paṭhamavaggo

1. The First Chapter

296. ‘‘Ekadhammo[Pg.32], bhikkhave, bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamo ekadhammo? Buddhānussati. Ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’’ti.

296. Monks, one thing, when developed and cultivated, conduces to utter disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to enlightenment, to Nibbāna. What is that one thing? The recollection of the Buddha. This, monks, is that one thing which, when developed and cultivated, conduces to utter disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to enlightenment, to Nibbāna.

297. ‘‘Ekadhammo, bhikkhave, bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamo ekadhammo? Dhammānussati…pe… saṅghānussati… sīlānussati… cāgānussati… devatānussati… ānāpānassati… maraṇassati… kāyagatāsati… upasamānussati. Ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’’ti.

297. Monks, one thing, when developed and cultivated, conduces to utter disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to enlightenment, to Nibbāna. What is that one thing? The recollection of the Dhamma… the recollection of the Saṅgha… the recollection of virtue… the recollection of generosity… the recollection of deities… mindfulness of breathing… mindfulness of death… mindfulness directed to the body… the recollection of peace. This, monks, is that one thing which, when developed and cultivated, conduces to utter disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to enlightenment, to Nibbāna.

Vaggo paṭhamo.

The First Chapter.

2. Dutiyavaggo

2. The Second Chapter

298. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā akusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti yathayidaṃ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī’’ti.

298. Monks, I do not see any other single thing by which unarisen unwholesome states arise, or arisen unwholesome states conduce to growth and expansion, as this: wrong view. For one with wrong view, monks, unarisen unwholesome states arise, and arisen unwholesome states conduce to growth and expansion.

299. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā kusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti yathayidaṃ, bhikkhave, sammādiṭṭhi. Sammādiṭṭhikassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī’’ti.

299. “Bhikkhus, I do not see any other single thing on account of which unarisen wholesome states arise, or arisen wholesome states lead to growth and expansion, as this: right view. For one with right view, bhikkhus, unarisen wholesome states arise, and arisen wholesome states lead to growth and expansion.”

300. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā nuppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ[Pg.33], bhikkhave, micchādiṭṭhi. Micchādiṭṭhikassa, bhikkhave, anuppannā ceva kusalā dhammā nuppajjanti uppannā ca kusalā dhammā parihāyantī’’ti.

300. “Bhikkhus, I do not see any other single thing on account of which unarisen wholesome states do not arise, or arisen wholesome states decline, as this: wrong view. For one with wrong view, bhikkhus, unarisen wholesome states do not arise, and arisen wholesome states decline.”

301. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā nuppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, sammādiṭṭhi. Sammādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā nuppajjanti uppannā ca akusalā dhammā parihāyantī’’ti.

301. “Bhikkhus, I do not see any other single thing on account of which unarisen unwholesome states do not arise, or arisen unwholesome states decline, as this: right view. For one with right view, bhikkhus, unarisen unwholesome states do not arise, and arisen unwholesome states decline.”

302. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā micchādiṭṭhi uppajjati uppannā vā micchādiṭṭhi pavaḍḍhati yathayidaṃ, bhikkhave, ayonisomanasikāro. Ayoniso, bhikkhave, manasi karoto anuppannā ceva micchādiṭṭhi uppajjati uppannā ca micchādiṭṭhi pavaḍḍhatī’’ti.

302. “Bhikkhus, I do not see any other single thing on account of which unarisen wrong view arises, or arisen wrong view increases, as this: unwise attention. For one who attends unwisely, bhikkhus, unarisen wrong view arises, and arisen wrong view increases.”

303. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā sammādiṭṭhi uppajjati uppannā vā sammādiṭṭhi pavaḍḍhati yathayidaṃ, bhikkhave, yonisomanasikāro. Yoniso, bhikkhave, manasi karoto anuppannā ceva sammādiṭṭhi uppajjati uppannā ca sammādiṭṭhi pavaḍḍhatī’’ti.

303. “Bhikkhus, I do not see any other single thing on account of which unarisen right view arises, or arisen right view increases, as this: wise attention. For one who attends wisely, bhikkhus, unarisen right view arises, and arisen right view increases.”

304. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti yathayidaṃ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhiyā, bhikkhave, samannāgatā sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti.

304. “Bhikkhus, I do not see any other single thing on account of which beings, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a place of ruin, in hell, as this: wrong view. Bhikkhus, beings endowed with wrong view, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a place of ruin, in hell.”

305. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti yathayidaṃ, bhikkhave, sammādiṭṭhi. Sammādiṭṭhiyā, bhikkhave, samannāgatā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

305. “Bhikkhus, I do not see any other single thing on account of which beings, with the breakup of the body, after death, are reborn in a good destination, a heavenly world, as this: right view. Bhikkhus, beings endowed with right view, with the breakup of the body, after death, are reborn in a good destination, a heavenly world.”

306. ‘‘Micchādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa, bhikkhave, pāpikā. Seyyathāpi, bhikkhave[Pg.34], nimbabījaṃ vā kosātakibījaṃ vā tittakalābubījaṃ vā allāya pathaviyā nikkhittaṃ yañceva pathavirasaṃ upādiyati yañca āporasaṃ upādiyati sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya saṃvattati. Taṃ kissa hetu? Bījaṃ hissa, bhikkhave, pāpakaṃ. Evamevaṃ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa, bhikkhave, pāpikā’’ti.

306. “Bhikkhus, for a person with wrong view, whatever bodily action is completely and well undertaken in accordance with that view, whatever verbal action… whatever mental action is completely and well undertaken in accordance with that view, whatever volition, whatever aspiration, whatever resolve, and whatever formations—all those phenomena lead to what is undesired, disagreeable, unpleasant, unbeneficial, and to suffering. For what reason? Because, bhikkhus, their view is evil. Just as, bhikkhus, a neem seed, a bitter sponge gourd seed, or a bitter bottle gourd seed, when planted in moist soil, whatever nutrient it absorbs from the earth and whatever nutrient it absorbs from the water, all of that leads to bitterness, pungency, and unsavoriness. For what reason? Because, bhikkhus, the seed is bad. In the same way, bhikkhus, for a person with wrong view, whatever bodily action is completely and well undertaken in accordance with that view, whatever verbal action… whatever mental action is completely and well undertaken in accordance with that view, whatever volition, whatever aspiration, whatever resolve, and whatever formations—all those phenomena lead to what is undesired, disagreeable, unpleasant, unbeneficial, and to suffering. For what reason? Because, bhikkhus, their view is evil.”

307. ‘‘Sammādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa, bhikkhave, bhaddikā. Seyyathāpi, bhikkhave, ucchubījaṃ vā sālibījaṃ vā muddikābījaṃ vā allāya pathaviyā nikkhittaṃ yañceva pathavirasaṃ upādiyati yañca āporasaṃ upādiyati sabbaṃ taṃ madhurattāya sātattāya asecanakattāya saṃvattati. Taṃ kissa hetu? Bījaṃ hissa, bhikkhave, bhaddakaṃ. Evamevaṃ kho, bhikkhave, sammādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa, bhikkhave, bhaddikā’’ti.

307. “Bhikkhus, for a person with right view, whatever bodily action is completely and well undertaken in accordance with that view, whatever verbal action… whatever mental action is completely and well undertaken in accordance with that view, whatever volition, whatever aspiration, whatever resolve, and whatever formations—all those phenomena lead to what is desired, agreeable, pleasing, beneficial, and to happiness. For what reason? Because, bhikkhus, their view is excellent. Just as, bhikkhus, a sugarcane seed, a fine rice seed, or a grape seed, when planted in moist soil, whatever nutrient it absorbs from the earth and whatever nutrient it absorbs from the water, all of that leads to sweetness, savoriness, and deliciousness. For what reason? Because, bhikkhus, the seed is excellent. In the same way, bhikkhus, for a person with right view, whatever bodily action is completely and well undertaken in accordance with that view, whatever verbal action… whatever mental action is completely and well undertaken in accordance with that view, whatever volition, whatever aspiration, whatever resolve, and whatever formations—all those phenomena lead to what is desired, agreeable, pleasing, beneficial, and to happiness. For what reason? Because, bhikkhus, their view is excellent.”

Vaggo dutiyo.

The Second Chapter.

3. Tatiyavaggo

3. The Third Chapter

308. ‘‘Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya [Pg.35] devamanussānaṃ. Katamo ekapuggalo? Micchādiṭṭhiko hoti viparītadassano. So bahujanaṃ saddhammā vuṭṭhāpetvā asaddhamme patiṭṭhāpeti. Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussāna’’nti.

308. Monks, one person, arising in the world, arises for the non-welfare of many people, for the unhappiness of many people, for the harm, non-welfare, and suffering of the multitude, of gods and humans. Who is that one person? It is one who has wrong view, who has a distorted perspective. They cause many people to abandon the good Dhamma and establish them in the bad Dhamma. This, monks, is the one person who, arising in the world, arises for the non-welfare of many people, for the unhappiness of many people, for the harm, non-welfare, and suffering of the multitude, of gods and humans.

309. ‘‘Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Katamo ekapuggalo? Sammādiṭṭhiko hoti aviparītadassano. So bahujanaṃ asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpeti. Ayaṃ kho, bhikkhave, ekapuggalo loke upapajjamāno uppajjati bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussāna’’nti.

309. Monks, one person, arising in the world, arises for the welfare of many people, for the happiness of many people, for the benefit, welfare, and happiness of the multitude, of gods and humans. Who is that one person? It is one who has right view, who has an undistorted perspective. They cause many people to abandon the bad Dhamma and establish them in the good Dhamma. This, monks, is the one person who, arising in the world, arises for the welfare of many people, for the happiness of many people, for the benefit, welfare, and happiness of the multitude, of gods and humans.

310. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ mahāsāvajjaṃ yathayidaṃ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhiparamāni, bhikkhave, mahāsāvajjānī’’ti.

310. Monks, I do not see even one other thing that is so greatly faulty as this wrong view. Monks, of things that are greatly faulty, wrong view is the foremost.

311. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekapuggalampi samanupassāmi yo evaṃ bahujanaahitāya paṭipanno bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ yathayidaṃ, bhikkhave, makkhali moghapuriso. Seyyathāpi, bhikkhave, nadīmukhe khippaṃ uḍḍeyya bahūnaṃ macchānaṃ ahitāya dukkhāya anayāya byasanāya; evamevaṃ kho, bhikkhave, makkhali moghapuriso manussakhippaṃ maññe loke uppanno bahūnaṃ sattānaṃ ahitāya dukkhāya anayāya byasanāyā’’ti.

311. Monks, I do not see even one other person who practices for the non-welfare of many people, for the unhappiness of many people, for the harm, non-welfare, and suffering of the multitude, of gods and humans, like this Makkhali, the worthless man. Just as, monks, if a fish-trap were set at a river mouth, it would be for the non-welfare, suffering, ruin, and disaster of many fish; in the same way, monks, Makkhali, the worthless man, has, I think, arisen in the world like a human fish-trap for the non-welfare, suffering, ruin, and disaster of many beings.

312. ‘‘Durakkhāte, bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṃ apuññaṃ pasavanti. Taṃ kissa hetu? Durakkhātattā, bhikkhave, dhammassā’’ti.

312. Monks, in a poorly proclaimed Dhamma and Vinaya, the one who exhorts, the one who is exhorted, and the one who, having been exhorted, practices for the sake of that state—all of them generate much demerit. For what reason? Because, monks, of the poor proclamation of the Dhamma.

313. ‘‘Svākkhāte[Pg.36], bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṃ puññaṃ pasavanti. Taṃ kissa hetu? Svākkhātattā, bhikkhave, dhammassā’’ti.

313. Monks, in a well-proclaimed Dhamma and Vinaya, the one who exhorts, the one who is exhorted, and the one who, having been exhorted, practices for the sake of that state—all of them generate much merit. For what reason? Because, monks, of the good proclamation of the Dhamma.

314. ‘‘Durakkhāte, bhikkhave, dhammavinaye dāyakena mattā jānitabbā, no paṭiggāhakena. Taṃ kissa hetu? Durakkhātattā, bhikkhave, dhammassā’’ti.

314. Monks, in a poorly proclaimed Dhamma and Vinaya, the measure should be known by the donor, not by the recipient. For what reason? Because, monks, of the poor proclamation of the Dhamma.

315. ‘‘Svākkhāte, bhikkhave, dhammavinaye paṭiggāhakena mattā jānitabbā, no dāyakena. Taṃ kissa hetu? Svākkhātattā, bhikkhave, dhammassā’’ti.

315. Monks, in a well-proclaimed Dhamma and Vinaya, the measure should be known by the recipient, not by the donor. For what reason? Because, monks, of the good proclamation of the Dhamma.

316. ‘‘Durakkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so dukkhaṃ viharati. Taṃ kissa hetu? Durakkhātattā, bhikkhave, dhammassā’’ti.

316. Monks, in a poorly proclaimed Dhamma and Vinaya, one who has aroused effort dwells in suffering. For what reason? Because, monks, of the poor proclamation of the Dhamma.

317. ‘‘Svākkhāte, bhikkhave, dhammavinaye yo kusīto so dukkhaṃ viharati. Taṃ kissa hetu? Svākkhātattā, bhikkhave, dhammassā’’ti.

317. Monks, in a well-proclaimed Dhamma and Vinaya, one who is lazy dwells in suffering. For what reason? Because, monks, of the good proclamation of the Dhamma.

318. ‘‘Durakkhāte, bhikkhave, dhammavinaye yo kusīto so sukhaṃ viharati. Taṃ kissa hetu? Durakkhātattā, bhikkhave, dhammassā’’ti.

318. Monks, in a poorly proclaimed Dhamma and Vinaya, one who is lazy dwells in happiness. For what reason? Because, monks, of the poor proclamation of the Dhamma.

319. ‘‘Svākkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so sukhaṃ viharati. Taṃ kissa hetu? Svākkhātattā, bhikkhave, dhammassā’’ti.

319. Monks, in a well-proclaimed Dhamma and Vinaya, one who has aroused effort dwells in happiness. For what reason? Because, monks, of the good proclamation of the Dhamma.

320. ‘‘Seyyathāpi, bhikkhave, appamattakopi gūtho duggandho hoti; evamevaṃ kho ahaṃ, bhikkhave, appamattakampi bhavaṃ na vaṇṇemi, antamaso accharāsaṅghātamattampi’’.

320. Just as, monks, even a small amount of excrement is foul-smelling; even so, monks, I do not praise even a small amount of existence, not even for the duration of a finger-snap.

321. ‘‘Seyyathāpi, bhikkhave, appamattakampi muttaṃ duggandhaṃ hoti… appamattakopi kheḷo duggandho hoti… appamattakopi pubbo duggandho hoti… appamattakampi lohitaṃ duggandhaṃ hoti; evamevaṃ kho ahaṃ, bhikkhave, appamattakampi bhavaṃ na vaṇṇemi, antamaso accharāsaṅghātamattampi’’.

321. Just as, monks, even a small amount of urine is foul-smelling… even a small amount of saliva is foul-smelling… even a small amount of pus is foul-smelling… even a small amount of blood is foul-smelling; even so, monks, I do not praise even a small amount of existence, not even for the duration of a finger-snap.

Vaggo tatiyo.

The Third Chapter.

4. Catutthavaggo

4. The Fourth Chapter.

322. ‘‘Seyyathāpi[Pg.37], bhikkhave, appamattakaṃ imasmiṃ jambudīpe ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ; atha kho etadeva bahutaraṃ yadidaṃ ukkūlavikūlaṃ nadīviduggaṃ khāṇukaṇṭakaṭṭhānaṃ pabbatavisamaṃ; evamevaṃ kho, bhikkhave, appakā te sattā ye thalajā, atha kho eteva sattā bahutarā ye odakā’’.

322. Just as, monks, in this Jambudīpa, delightful parks, delightful groves, delightful grounds, and delightful ponds are few; but this is far more, that is, high and low ground, impassable river regions, places of stumps and thorns, and uneven mountains. Even so, monks, few are those beings that are land-born, but indeed, far more are those beings that are water-born.

323. … Evamevaṃ kho, bhikkhave, appakā te sattā ye manussesu paccājāyanti; atha kho eteva sattā bahutarā ye aññatra manussehi paccājāyanti.

323. Even so, monks, few are those beings who are reborn among humans; but indeed, far more are those beings who are reborn elsewhere than among humans.

… Evamevaṃ kho, bhikkhave, appakā te sattā ye majjhimesu janapadesu paccājāyanti; atha kho eteva sattā bahutarā ye paccantimesu janapadesu paccājāyanti aviññātāresu milakkhesu.

Even so, monks, few are those beings who are reborn in the central districts; but indeed, far more are those beings who are reborn in the border districts, among the barbarians who are unable to understand.

324. … Evamevaṃ kho, bhikkhave, appakā te sattā ye paññavanto ajaḷā aneḷamūgā paṭibalā subhāsitadubbhāsitassa atthamaññātuṃ; atha kho eteva sattā bahutarā ye duppaññā jaḷā eḷamūgā na paṭibalā subhāsitadubbhāsitassa atthamaññātuṃ.

324. Even so, monks, few are those beings who are wise, not stupefied, not slobbering-mutes, and are capable of understanding the meaning of what is well-spoken and ill-spoken; but indeed, far more are those beings who are of little wisdom, stupefied, slobbering-mutes, and are not capable of understanding the meaning of what is well-spoken and ill-spoken.

325. … Evamevaṃ kho, bhikkhave, appakā te sattā ye ariyena paññācakkhunā samannāgatā; atha kho eteva sattā bahutarā ye avijjāgatā sammūḷhā.

325. Even so, monks, few are those beings who are endowed with the noble eye of wisdom; but indeed, far more are those beings who are overcome by ignorance and are bewildered by delusion.

326. … Evamevaṃ kho, bhikkhave, appakā te sattā ye labhanti tathāgataṃ dassanāya; atha kho eteva sattā bahutarā ye na labhanti tathāgataṃ dassanāya.

326. Even so, monks, few are those beings who get to see the Tathāgata; but indeed, far more are those beings who do not get to see the Tathāgata.

327. … Evamevaṃ kho, bhikkhave, appakā te sattā ye labhanti tathāgatappaveditaṃ dhammavinayaṃ savanāya; atha kho eteva sattā bahutarā ye na labhanti tathāgatappaveditaṃ dhammavinayaṃ savanāya.

327. Even so, monks, few are those beings who get to hear the Dhamma and Discipline proclaimed by the Tathāgata; but indeed, far more are those beings who do not get to hear the Dhamma and Discipline proclaimed by the Tathāgata.

328. … Evamevaṃ [Pg.38] kho, bhikkhave, appakā te sattā ye sutvā dhammaṃ dhārenti; atha kho eteva sattā bahutarā ye sutvā dhammaṃ na dhārenti.

328. Even so, monks, few are those beings who, having heard the Dhamma, bear it in mind; but indeed, far more are those beings who, having heard the Dhamma, do not bear it in mind.

329. … Evamevaṃ kho, bhikkhave, appakā te sattā ye dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti; atha kho eteva sattā bahutarā ye dhātānaṃ dhammānaṃ atthaṃ na upaparikkhanti.

329. Even so, monks, few are those beings who investigate the meaning of the teachings they have borne in mind; but indeed, far more are those beings who do not investigate the meaning of the teachings they have borne in mind.

330. … Evamevaṃ kho, bhikkhave, appakā te sattā ye atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjanti; atha kho eteva sattā bahutarā ye atthamaññāya dhammamaññāya dhammānudhammaṃ na paṭipajjanti.

330. Even so, monks, few are those beings who, having understood the meaning and having understood the Dhamma, practice in accordance with the Dhamma; but indeed, far more are those beings who, having understood the meaning and having understood the Dhamma, do not practice in accordance with the Dhamma.

331. … Evamevaṃ kho, bhikkhave, appakā te sattā ye saṃvejaniyesu ṭhānesu saṃvijjanti; atha kho eteva sattā bahutarā ye saṃvejaniyesu ṭhānesu na saṃvijjanti.

331. Even so, monks, few are those beings who are stirred with a sense of urgency on occasions that should cause it; but indeed, far more are those beings who are not stirred with a sense of urgency on occasions that should cause it.

332. … Evamevaṃ kho, bhikkhave, appakā te sattā ye saṃviggā yoniso padahanti; atha kho eteva sattā bahutarā ye saṃviggā yoniso na padahanti.

332. Even so, monks, few are those beings who, being stirred with a sense of urgency, strive with wise attention; but indeed, far more are those beings who, being stirred with a sense of urgency, do not strive with wise attention.

333. … Evamevaṃ kho, bhikkhave, appakā te sattā ye vavassaggārammaṇaṃ karitvā labhanti samādhiṃ labhanti cittassekaggataṃ ; atha kho eteva sattā bahutarā ye vavassaggārammaṇaṃ karitvā na labhanti samādhiṃ na labhanti cittassekaggataṃ.

333. Even so, monks, few are those beings who, having made relinquishment their object, attain concentration and attain one-pointedness of mind; but indeed, far more are those beings who, having made relinquishment their object, do not attain concentration and do not attain one-pointedness of mind.

334. … Evamevaṃ kho, bhikkhave, appakā te sattā ye annaggarasaggānaṃ lābhino; atha kho eteva sattā bahutarā ye annaggarasaggānaṃ na lābhino, uñchena kapālābhatena yāpenti.

334. Even so, monks, few are those beings who are gainers of the best food and the best tastes; but indeed, far more are those beings who are not gainers of the best food and the best tastes, who sustain themselves by gleaning and with alms received in a potsherd-like bowl.

335. … Evamevaṃ kho, bhikkhave, appakā te sattā ye attharasassa dhammarasassa vimuttirasassa lābhino; atha kho eteva sattā bahutarā ye attharasassa dhammarasassa vimuttirasassa na lābhino. Tasmātiha, bhikkhave[Pg.39], evaṃ sikkhitabbaṃ – attharasassa dhammarasassa vimuttirasassa lābhino bhavissāmāti. Evañhi vo, bhikkhave, sikkhitabbanti.

335. Even so, monks, few are those beings who are gainers of the taste of the goal, the taste of the Dhamma, and the taste of liberation; but indeed, far more are those beings who are not gainers of the taste of the goal, the taste of the Dhamma, and the taste of liberation. Therefore, monks, you should train yourselves thus: ‘We will become gainers of the taste of the goal, the taste of the Dhamma, and the taste of liberation.’ This, monks, is how you should train yourselves.

336-338. ‘‘Seyyathāpi, bhikkhave, appamattakaṃ imasmiṃ jambudīpe ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ; atha kho etadeva bahutaraṃ yadidaṃ ukkūlavikūlaṃ nadīviduggaṃ khāṇukaṇṭakaṭṭhānaṃ pabbatavisamaṃ. Evamevaṃ kho, bhikkhave, appakā te sattā ye manussā cutā manussesu paccājāyanti, atha kho eteva sattā bahutarā ye manussā cutā niraye paccājāyanti…pe… tiracchānayoniyā paccājāyanti…pe… pettivisaye paccājāyanti’’.

Just as, monks, in this Jambudīpa, delightful parks, delightful forests, delightful grounds, and delightful ponds are few; but this is far more, that is, high and low ground, impassable river terrain, places of stumps and thorns, and rugged mountains. In the very same way, monks, few are those beings who, having passed away from the human realm, are reborn among humans. But indeed, far more numerous are those beings who, having passed away from the human realm, are reborn in hell, are reborn in the animal realm, or are reborn in the realm of petas.

339-341. … Evamevaṃ kho, bhikkhave, appakā te sattā ye manussā cutā devesu paccājāyanti; atha kho eteva sattā bahutarā ye manussā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

In the very same way, monks, few are those beings who, having passed away from the human realm, are reborn among the devas. But indeed, far more numerous are those beings who, having passed away from the human realm, are reborn in hell, are reborn in the animal realm, or are reborn in the realm of petas.

342-344. … Evamevaṃ kho, bhikkhave, appakā te sattā ye devā cutā devesu paccājāyanti; atha kho eteva sattā bahutarā ye devā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

In the very same way, monks, few are those beings who, having passed away from the deva realm, are reborn among the devas. But indeed, far more numerous are those beings who, having passed away from the deva realm, are reborn in hell, are reborn in the animal realm, or are reborn in the realm of petas.

345-347. … Evamevaṃ kho, bhikkhave, appakā te sattā ye devā cutā manussesu paccājāyanti; atha kho eteva sattā bahutarā ye devā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

In the very same way, monks, few are those beings who, having passed away from the deva realm, are reborn among humans. But indeed, far more numerous are those beings who, having passed away from the deva realm, are reborn in hell, are reborn in the animal realm, or are reborn in the realm of petas.

348-350. … Evamevaṃ kho, bhikkhave, appakā te sattā ye nirayā cutā manussesu paccājāyanti; atha kho eteva sattā bahutarā ye nirayā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

In the very same way, monks, few are those beings who, having passed away from hell, are reborn among humans. But indeed, far more numerous are those beings who, having passed away from hell, are reborn in hell, are reborn in the animal realm, or are reborn in the realm of petas.

351-353. … Evamevaṃ kho, bhikkhave, appakā te sattā ye nirayā cutā devesu paccājāyanti; atha kho eteva sattā bahutarā ye nirayā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

In the very same way, monks, few are those beings who, having passed away from hell, are reborn among the devas. But indeed, far more numerous are those beings who, having passed away from hell, are reborn in hell, are reborn in the animal realm, or are reborn in the realm of petas.

354-356. … Evamevaṃ [Pg.40] kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā manussesu paccājāyanti; atha kho eteva sattā bahutarā ye tiracchānayoniyā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

In the very same way, monks, few are those beings who, having passed away from the animal realm, are reborn among humans. But indeed, far more numerous are those beings who, having passed away from the animal realm, are reborn in hell, are reborn in the animal realm, or are reborn in the realm of petas.

357-359. … Evamevaṃ kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā devesu paccājāyanti; atha kho eteva sattā bahutarā ye tiracchānayoniyā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

In the very same way, monks, few are those beings who, having passed away from the animal realm, are reborn among the devas. But indeed, far more numerous are those beings who, having passed away from the animal realm, are reborn in hell, are reborn in the animal realm, or are reborn in the realm of petas.

360-362. … Evamevaṃ kho, bhikkhave, appakā te sattā ye pettivisayā cutā manussesu paccājāyanti; atha kho eteva sattā bahutarā ye pettivisayā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

In the very same way, bhikkhus, few are those beings who, having passed away from the realm of petas, are reborn among humans. But indeed, far more numerous are those beings who, having passed away from the realm of petas, are reborn in hell... are reborn in the animal realm... are reborn in the realm of petas.

363-365. … Evamevaṃ kho, bhikkhave, appakā te sattā ye pettivisayā cutā devesu paccājāyanti; atha kho eteva sattā bahutarā ye pettivisayā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

In the very same way, bhikkhus, few are those beings who, having passed away from the realm of petas, are reborn among the devas. But indeed, far more numerous are those beings who, having passed away from the realm of petas, are reborn in hell... are reborn in the animal realm... are reborn in the realm of petas.

Vaggo catuttho.

The Fourth Chapter.

Jambudīpapeyyālo niṭṭhito.

The repetition series on Jambudīpa is concluded.

Ekadhammapāḷi soḷasamo.

The Sixteenth: The Text on a Single Thing.

17. Pasādakaradhammavaggo

The Chapter on Qualities That Inspire Confidence

366-381. ‘‘Addhamidaṃ, bhikkhave, lābhānaṃ yadidaṃ āraññikattaṃ …pe… piṇḍapātikattaṃ… paṃsukūlikattaṃ… tecīvarikattaṃ… dhammakathikattaṃ… vinayadharattaṃ … bāhusaccaṃ… thāvareyyaṃ… ākappasampadā… parivārasampadā… mahāparivāratā… kolaputti… vaṇṇapokkharatā… kalyāṇavākkaraṇatā… appicchatā… appābādhatā’’ti.

17. Bhikkhus, this is certainly a cause for gains: that is, being a forest-dweller... being one who lives on alms-food... being a wearer of rag-robes... being a wearer of the triple robe... being a Dhamma-speaker... being a Vinaya-expert... great learning... steadfastness... accomplishment in deportment... accomplishment in retinue... having a large retinue... being of good family... excellence of complexion... excellence of speech... having few desires... and freedom from illness.

Soḷasa pasādakaradhammā niṭṭhitā.

The sixteen confidence-inspiring qualities are concluded.

Pasādakaradhammavaggo sattarasamo.

The Seventeenth: The Chapter on Qualities That Inspire Confidence.

18. Aparaaccharāsaṅghātavaggo

The Other Chapter on the Snap of the Fingers

382. ‘‘Accharāsaṅghātamattampi [Pg.41] ce, bhikkhave, bhikkhu paṭhamaṃ jhānaṃ bhāveti, ayaṃ vuccati, bhikkhave – ‘bhikkhu arittajjhāno viharati, satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. Ko pana vādo ye naṃ bahulīkarontī’’ti!

Even if, bhikkhus, a bhikkhu develops the first jhāna for just the time it takes to snap one's fingers, he is called, bhikkhus, 'a bhikkhu who dwells with a jhāna that is not empty, who acts according to the Teacher's instruction, who responds to advice, and who eats the country's alms-food not in vain.' What then is to be said of those who cultivate it frequently?

383-389. ‘‘Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu dutiyaṃ jhānaṃ bhāveti…pe… tatiyaṃ jhānaṃ bhāveti…pe… catutthaṃ jhānaṃ bhāveti…pe… mettaṃ cetovimuttiṃ bhāveti…pe… karuṇaṃ cetovimuttiṃ bhāveti…pe… muditaṃ cetovimuttiṃ bhāveti…pe… upekkhaṃ cetovimuttiṃ bhāveti…pe….

18. Even if, bhikkhus, a bhikkhu develops the second jhāna for just the time it takes to snap one's fingers... if he develops the third jhāna... if he develops the fourth jhāna... if he develops the liberation of mind through loving-kindness... if he develops the liberation of mind through compassion... if he develops the liberation of mind through sympathetic joy... if he develops the liberation of mind through equanimity...

390-393. Kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

382. He dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings... He dwells contemplating mind in mind... He dwells contemplating dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world.

394-397. Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

He generates desire, makes an effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen, evil, unwholesome states. He generates desire, makes an effort, arouses energy, exerts his mind, and strives for the abandoning of arisen, evil, unwholesome states. He generates desire, makes an effort, arouses energy, exerts his mind, and strives for the arising of unarisen wholesome states. He generates desire, makes an effort, arouses energy, exerts his mind, and strives for the maintenance, non-disappearance, increase, abundance, development, and fulfillment of arisen wholesome states.

398-401. Chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti… vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti… cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti….

He develops the basis for spiritual power that is endowed with concentration due to desire and the formations of striving... he develops the basis for spiritual power that is endowed with concentration due to energy and the formations of striving... he develops the basis for spiritual power that is endowed with concentration due to mind and the formations of striving... he develops the basis for spiritual power that is endowed with concentration due to investigation and the formations of striving...

402-406. Saddhindriyaṃ bhāveti… vīriyindriyaṃ bhāveti… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti….

He develops the faculty of faith... he develops the faculty of energy... he develops the faculty of mindfulness... he develops the faculty of concentration... he develops the faculty of wisdom...

407-411. Saddhābalaṃ [Pg.42] bhāveti… vīriyabalaṃ bhāveti… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti….

He develops the power of faith... he develops the power of energy... he develops the power of mindfulness... he develops the power of concentration... he develops the power of wisdom...

412-418. Satisambojjhaṅgaṃ bhāveti… dhammavicayasambojjhaṅgaṃ bhāveti… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti….

He develops the enlightenment factor of mindfulness... he develops the enlightenment factor of investigation of phenomena... he develops the enlightenment factor of energy... he develops the enlightenment factor of rapture... he develops the enlightenment factor of tranquility... he develops the enlightenment factor of concentration... he develops the enlightenment factor of equanimity...

419-426. Sammādiṭṭhiṃ bhāveti… sammāsaṅkappaṃ bhāveti… sammāvācaṃ bhāveti… sammākammantaṃ bhāveti… sammāājīvaṃ bhāveti… sammāvāyāmaṃ bhāveti… sammāsatiṃ bhāveti… sammāsamādhiṃ bhāveti….

He develops right view... he develops right intention... he develops right speech... he develops right action... he develops right livelihood... he develops right effort... he develops right mindfulness... he develops right concentration...

427-434. Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti… ajjhattaṃ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti….

Perceiving form internally, one sees external forms, limited, of good and bad color. 'Having overcome them, I know and see'—thus one is percipient... Perceiving form internally, one sees external forms, immeasurable, of good and bad color. 'Having overcome them, I know and see'—thus one is percipient... Not perceiving form internally, one sees external forms, limited, of good and bad color. 'Having overcome them, I know and see'—thus one is percipient... Not perceiving form internally, one sees external forms, immeasurable, of good and bad color. 'Having overcome them, I know and see'—thus one is percipient... Not perceiving form internally, one sees external forms that are blue, of blue color, of blue appearance, of blue radiance. 'Having overcome them, I know and see'—thus one is percipient... Not perceiving form internally, one sees external forms that are yellow, of yellow color, of yellow appearance, of yellow radiance. 'Having overcome them, I know and see'—thus one is percipient... Not perceiving form internally, one sees external forms that are red, of red color, of red appearance, of red radiance. 'Having overcome them, I know and see'—thus one is percipient... Not perceiving form internally, one sees external forms that are white, of white color, of white appearance, of white radiance. 'Having overcome them, I know and see'—thus one is percipient.

435-442. Rūpī rūpāni passati… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati subhanteva adhimutto hoti… sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto [Pg.43] ākāsoti ākāsānañcāyatanaṃ upasampajja viharati… sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati… sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati… sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati….

One who has form sees forms... Internally, being one with formless perception, one sees forms externally, resolved only on the beautiful... With the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, with non-attention to perceptions of diversity, thinking, ‘Space is infinite,’ one enters and dwells in the base of the infinity of space... With the complete surmounting of the base of the infinity of space, thinking, ‘Consciousness is infinite,’ one enters and dwells in the base of the infinity of consciousness... With the complete surmounting of the base of the infinity of consciousness, thinking, ‘There is nothing,’ one enters and dwells in the base of nothingness... With the complete surmounting of the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception... With the complete surmounting of the base of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling.

443-452. Pathavīkasiṇaṃ bhāveti… āpokasiṇaṃ bhāveti… tejokasiṇaṃ bhāveti… vāyokasiṇaṃ bhāveti… nīlakasiṇaṃ bhāveti… pītakasiṇaṃ bhāveti… lohitakasiṇaṃ bhāveti… odātakasiṇaṃ bhāveti… ākāsakasiṇaṃ bhāveti… viññāṇakasiṇaṃ bhāveti….

One develops the earth kasina... one develops the water kasina... one develops the fire kasina... one develops the air kasina... one develops the blue kasina... one develops the yellow kasina... one develops the red kasina... one develops the white kasina... one develops the space kasina... one develops the consciousness kasina.

453-462. Asubhasaññaṃ bhāveti… maraṇasaññaṃ bhāveti… āhāre paṭikūlasaññaṃ bhāveti… sabbaloke anabhiratisaññaṃ bhāveti… aniccasaññaṃ bhāveti… anicce dukkhasaññaṃ bhāveti… dukkhe anattasaññaṃ bhāveti… pahānasaññaṃ bhāveti… virāgasaññaṃ bhāveti… nirodhasaññaṃ bhāveti….

One develops the perception of foulness... one develops the perception of death... one develops the perception of the repulsiveness of food... one develops the perception of non-delight in the entire world... one develops the perception of impermanence... one develops the perception of suffering in the impermanent... one develops the perception of not-self in suffering... one develops the perception of abandoning... one develops the perception of dispassion... one develops the perception of cessation.

463-472. Aniccasaññaṃ bhāveti… anattasaññaṃ bhāveti… maraṇasaññaṃ bhāveti… āhāre paṭikūlasaññaṃ bhāveti… sabbaloke anabhiratisaññaṃ bhāveti… aṭṭhikasaññaṃ bhāveti… puḷavakasaññaṃ bhāveti… vinīlakasaññaṃ bhāveti… vicchiddakasaññaṃ bhāveti… uddhumātakasaññaṃ bhāveti….

One develops the perception of impermanence... one develops the perception of not-self... one develops the perception of death... one develops the perception of the repulsiveness of food... one develops the perception of non-delight in the entire world... one develops the perception of a skeleton... one develops the perception of a worm-infested corpse... one develops the perception of a bluish corpse... one develops the perception of a fissured corpse... one develops the perception of a bloated corpse.

473-482. Buddhānussatiṃ bhāveti… dhammānussatiṃ bhāveti… saṅghānussatiṃ bhāveti… sīlānussatiṃ bhāveti… cāgānussatiṃ bhāveti… devatānussatiṃ bhāveti… ānāpānassatiṃ bhāveti… maraṇassatiṃ bhāveti… kāyagatāsatiṃ bhāveti… upasamānussatiṃ bhāveti….

One develops the recollection of the Buddha... one develops the recollection of the Dhamma... one develops the recollection of the Sangha... one develops the recollection of virtue... one develops the recollection of generosity... one develops the recollection of the deities... one develops mindfulness of breathing... one develops mindfulness of death... one develops mindfulness directed to the body... one develops the recollection of peace.

483-492. Paṭhamajjhānasahagataṃ [Pg.44] saddhindriyaṃ bhāveti… vīriyindriyaṃ bhāveti… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti… saddhābalaṃ bhāveti… vīriyabalaṃ bhāveti… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti….

One develops the faculty of faith associated with the first jhāna… one develops the faculty of energy… one develops the faculty of mindfulness… one develops the faculty of concentration… one develops the faculty of wisdom… one develops the power of faith… one develops the power of energy… one develops the power of mindfulness… one develops the power of concentration… one develops the power of wisdom.

493-562. ‘‘Dutiyajjhānasahagataṃ…pe… tatiyajjhānasahagataṃ…pe… catutthajjhānasahagataṃ…pe… mettāsahagataṃ…pe… karuṇāsahagataṃ…pe… muditāsahagataṃ…pe… upekkhāsahagataṃ saddhindriyaṃ bhāveti… vīriyindriyaṃ bhāveti… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti… saddhābalaṃ bhāveti… vīriyabalaṃ bhāveti… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti. Ayaṃ vuccati, bhikkhave – ‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. Ko pana vādo ye naṃ bahulīkarontī’’ti!

Associated with the second jhāna… associated with the third jhāna… associated with the fourth jhāna… associated with loving-kindness… associated with compassion… associated with sympathetic joy… associated with equanimity, one develops the faculty of faith… the faculty of energy… the faculty of mindfulness… the faculty of concentration… the faculty of wisdom… the power of faith… the power of energy… the power of mindfulness… the power of concentration… the power of wisdom. This, monks, is called ‘a monk who dwells with unforsaken jhāna, who carries out the Teacher’s instruction, who responds to advice, and does not eat the country’s alms-food in vain.’ What then to say of those who cultivate this abundantly!

Aparaaccharāsaṅghātavaggo aṭṭhārasamo.

The Eighteenth Chapter: Another on the Finger-Snap.

19. Kāyagatāsativaggo

19. The Chapter on Mindfulness Directed to the Body

563. ‘‘Yassa kassaci, bhikkhave, mahāsamuddo cetasā phuṭo antogadhā tassa kunnadiyo yā kāci samuddaṅgamā; evamevaṃ, bhikkhave, yassa kassaci kāyagatā sati bhāvitā bahulīkatā antogadhā tassa kusalā dhammā ye keci vijjābhāgiyā’’ti.

563. Monks, for whomever the great ocean is pervaded by mind, whatever small rivers flow to the ocean are encompassed within it. Even so, monks, for whomever mindfulness directed to the body has been developed and cultivated, whatever wholesome states partake of knowledge are encompassed within it.

564-570. ‘‘Ekadhammo, bhikkhave, bhāvito bahulīkato mahato saṃvegāya saṃvattati… mahato atthāya saṃvattati… mahato yogakkhemāya saṃvattati… satisampajaññāya saṃvattati… ñāṇadassanappaṭilābhāya saṃvattati… diṭṭhadhammasukhavihārāya saṃvattati… vijjāvimuttiphalasacchikiriyāya saṃvattati. Katamo ekadhammo? Kāyagatā sati. Ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato mahato saṃvegāya saṃvattati… mahato atthāya saṃvattati… mahato yogakkhemāya saṃvattati… satisampajaññāya saṃvattati… ñāṇadassanappaṭilābhāya saṃvattati… diṭṭhadhammasukhavihārāya saṃvattati… vijjāvimuttiphalasacchikiriyāya saṃvattatī’’ti.

Bhikkhus, one thing, when developed and cultivated, leads to great spiritual urgency… leads to great benefit… leads to great security from the yokes… leads to mindfulness and clear comprehension… leads to the attainment of knowledge and vision… leads to dwelling happily in the present existence… leads to the realization of the fruit of knowledge and liberation. What is that one thing? Mindfulness directed to the body. This, bhikkhus, is that one thing which, when developed and cultivated, leads to great spiritual urgency… leads to great benefit… leads to great security from the yokes… leads to mindfulness and clear comprehension… leads to the attainment of knowledge and vision… leads to dwelling happily in the present existence… leads to the realization of the fruit of knowledge and liberation.

571. ‘‘Ekadhamme[Pg.45], bhikkhave, bhāvite bahulīkate kāyopi passambhati, cittampi passambhati, vitakkavicārāpi vūpasammanti, kevalāpi vijjābhāgiyā dhammā bhāvanāpāripūriṃ gacchanti. Katamasmiṃ ekadhamme? Kāyagatāya satiyā. Imasmiṃ kho, bhikkhave, ekadhamme bhāvite bahulīkate kāyopi passambhati, cittampi passambhati, vitakkavicārāpi vūpasammanti, kevalāpi vijjābhāgiyā dhammā bhāvanāpāripūriṃ gacchantī’’ti.

571. Bhikkhus, when one thing is developed and cultivated, the body becomes tranquil, the mind becomes tranquil, initial application and sustained application subside, and all states that are part of true knowledge reach the fulfillment of development. In what one thing? In mindfulness directed to the body. Indeed, bhikkhus, when this one thing is developed and cultivated, the body becomes tranquil, the mind becomes tranquil, initial application and sustained application subside, and all states that are part of true knowledge reach the fulfillment of development.

572. ‘‘Ekadhamme, bhikkhave, bhāvite bahulīkate anuppannā ceva akusalā dhammā nuppajjanti, uppannā ca akusalā dhammā pahīyanti. Katamasmiṃ ekadhamme? Kāyagatāya satiyā. Imasmiṃ kho, bhikkhave, ekadhamme bhāvite bahulīkate anuppannā ceva akusalā dhammā nuppajjanti, uppannā ca akusalā dhammā pahīyantī’’ti.

572. Bhikkhus, when one thing is developed and cultivated, unarisen unwholesome states do not arise, and arisen unwholesome states are abandoned. In what one thing? In mindfulness directed to the body. Indeed, bhikkhus, when this one thing is developed and cultivated, unarisen unwholesome states do not arise, and arisen unwholesome states are abandoned.

573. ‘‘Ekadhamme, bhikkhave, bhāvite bahulīkate anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti. Katamasmiṃ ekadhamme? Kāyagatāya satiyā. Imasmiṃ kho, bhikkhave, ekadhamme bhāvite bahulīkate anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī’’ti.

573. Bhikkhus, when one thing is developed and cultivated, unarisen wholesome states arise, and arisen wholesome states lead to increase and expansion. In what one thing? In mindfulness directed to the body. Indeed, bhikkhus, when this one thing is developed and cultivated, unarisen wholesome states arise, and arisen wholesome states lead to increase and expansion.

574. ‘‘Ekadhamme, bhikkhave, bhāvite bahulīkate avijjā pahīyati, vijjā uppajjati, asmimāno pahīyati, anusayā samugghātaṃ gacchanti, saṃyojanā pahīyanti. Katamasmiṃ ekadhamme? Kāyagatāya satiyā. Imasmiṃ kho, bhikkhave, ekadhamme bhāvite bahulīkate avijjā pahīyati, vijjā uppajjati, asmimāno pahīyati, anusayā samugghātaṃ gacchanti, saṃyojanā pahīyantī’’ti.

574. Bhikkhus, when one thing is developed and cultivated, ignorance is abandoned, true knowledge arises, the conceit 'I am' is abandoned, the latent tendencies are uprooted, and the fetters are abandoned. In what one thing? In mindfulness directed to the body. Indeed, bhikkhus, when this one thing is developed and cultivated, ignorance is abandoned, true knowledge arises, the conceit 'I am' is abandoned, the latent tendencies are uprooted, and the fetters are abandoned.

575-576. ‘‘Ekadhammo, bhikkhave, bhāvito bahulīkato paññāpabhedāya saṃvattati… anupādāparinibbānāya saṃvattati. Katamo ekadhammo? Kāyagatā sati. Ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato paññāpabhedāya saṃvattati… anupādāparinibbānāya saṃvattatī’’ti.

Bhikkhus, one thing, when developed and cultivated, leads to the penetration of wisdom… leads to the final Nibbāna without any remaining clinging. What is that one thing? Mindfulness directed to the body. This, bhikkhus, is that one thing which, when developed and cultivated, leads to the penetration of wisdom… leads to the final Nibbāna without any remaining clinging.

577-579. ‘‘Ekadhamme[Pg.46], bhikkhave, bhāvite bahulīkate anekadhātupaṭivedho hoti… nānādhātupaṭivedho hoti… anekadhātupaṭisambhidā hoti. Katamasmiṃ ekadhamme? Kāyagatāya satiyā. Imasmiṃ kho, bhikkhave, ekadhamme bhāvite bahulīkate anekadhātupaṭivedho hoti… nānādhātupaṭivedho hoti… anekadhātupaṭisambhidā hotī’’ti.

Bhikkhus, when one thing is developed and cultivated, there is penetration of the many elements… there is penetration of the various elements… there is the analytical knowledge of the many elements. In what one thing? In mindfulness directed to the body. Indeed, bhikkhus, when this one thing is developed and cultivated, there is penetration of the many elements… there is penetration of the various elements… there is the analytical knowledge of the many elements.

580-583. ‘‘Ekadhammo, bhikkhave, bhāvito bahulīkato sotāpattiphalasacchikiriyāya saṃvattati… sakadāgāmiphalasacchikiriyāya saṃvattati… anāgāmiphalasacchikiriyāya saṃvattati… arahattaphalasacchikiriyāya saṃvattati. Katamo ekadhammo? Kāyagatā sati. Ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato sotāpattiphalasacchikiriyāya saṃvattati… sakadāgāmiphalasacchikiriyāya saṃvattati… anāgāmiphalasacchikiriyāya saṃvattati… arahattaphalasacchikiriyāya saṃvattatī’’ti.

Bhikkhus, one thing, when developed and cultivated, leads to the realization of the fruit of stream-entry… leads to the realization of the fruit of the once-returner… leads to the realization of the fruit of the non-returner… leads to the realization of the fruit of Arahantship. What is that one thing? Mindfulness directed to the body. This, bhikkhus, is that one thing which, when developed and cultivated, leads to the realization of the fruit of stream-entry… leads to the realization of the fruit of the once-returner… leads to the realization of the fruit of the non-returner… leads to the realization of the fruit of Arahantship.

584-599. ‘‘Ekadhammo, bhikkhave, bhāvito bahulīkato paññāpaṭilābhāya saṃvattati… paññāvuddhiyā saṃvattati… paññāvepullāya saṃvattati… mahāpaññatāya saṃvattati… puthupaññatāya saṃvattati… vipulapaññatāya saṃvattati… gambhīrapaññatāya saṃvattati… asāmantapaññatāya saṃvattati… bhūripaññatāya saṃvattati… paññābāhullāya saṃvattati… sīghapaññatāya saṃvattati… lahupaññatāya saṃvattati… hāsapaññatāya saṃvattati… javanapaññatāya saṃvattati… tikkhapaññatāya saṃvattati… nibbedhikapaññatāya saṃvattati. Katamo ekadhammo? Kāyagatā sati. Ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato paññāpaṭilābhāya saṃvattati… paññāvuddhiyā saṃvattati… paññāvepullāya saṃvattati… mahāpaññatāya saṃvattati… puthupaññatāya saṃvattati… vipulapaññatāya saṃvattati… gambhīrapaññatāya saṃvattati… asāmantapaññatāya saṃvattati… bhūripaññatāya saṃvattati… paññābāhullāya saṃvattati… sīghapaññatāya saṃvattati… lahupaññatāya saṃvattati… hāsapaññatāya saṃvattati… javanapaññatāya saṃvattati… tikkhapaññatāya saṃvattati… nibbedhikapaññatāya saṃvattatī’’ti.

“Monks, one thing, when developed and made much of, conduces to the acquisition of wisdom… conduces to the growth of wisdom… conduces to the expansion of wisdom… conduces to great wisdom… conduces to vast wisdom… conduces to extensive wisdom… conduces to profound wisdom… conduces to unequalled wisdom… conduces to wisdom like the earth… conduces to an abundance of wisdom… conduces to swift wisdom… conduces to nimble wisdom… conduces to joyful wisdom… conduces to rapid wisdom… conduces to sharp wisdom… conduces to penetrating wisdom. What is that one thing? Mindfulness directed to the body. This, monks, is that one thing which, when developed and made much of, conduces to the acquisition of wisdom… conduces to the growth of wisdom… conduces to the expansion of wisdom… conduces to great wisdom… conduces to vast wisdom… conduces to extensive wisdom… conduces to profound wisdom… conduces to unequalled wisdom… conduces to wisdom like the earth… conduces to an abundance of wisdom… conduces to swift wisdom… conduces to nimble wisdom… conduces to joyful wisdom… conduces to rapid wisdom… conduces to sharp wisdom… conduces to penetrating wisdom.”

Kāyagatāsativaggo ekūnavīsatimo.

The Nineteenth Chapter: On Mindfulness Directed to the Body.

20. Amatavaggo

20. The Chapter on the Deathless

600. ‘‘Amataṃ [Pg.47] te, bhikkhave, na paribhuñjanti ye kāyagatāsatiṃ na paribhuñjanti. Amataṃ te, bhikkhave, paribhuñjanti ye kāyagatāsatiṃ paribhuñjantī’’ti.

600. “Monks, they do not partake of the Deathless who do not partake of mindfulness directed to the body. Monks, they partake of the Deathless who partake of mindfulness directed to the body.”

601. ‘‘Amataṃ tesaṃ, bhikkhave, aparibhuttaṃ yesaṃ kāyagatāsati aparibhuttā. Amataṃ tesaṃ, bhikkhave, paribhuttaṃ yesaṃ kāyagatāsati paribhuttā’’ti.

601. “Monks, the Deathless is unpartaken by those by whom mindfulness directed to the body is unpartaken. Monks, the Deathless is partaken by those by whom mindfulness directed to the body is partaken.”

602. ‘‘Amataṃ tesaṃ, bhikkhave, parihīnaṃ yesaṃ kāyagatāsati parihīnā. Amataṃ tesaṃ, bhikkhave, aparihīnaṃ yesaṃ kāyagatāsati aparihīnā’’ti.

602. “Monks, the Deathless is lost to those to whom mindfulness directed to the body is lost. Monks, the Deathless is not lost to those to whom mindfulness directed to the body is not lost.”

603. ‘‘Amataṃ tesaṃ, bhikkhave, viraddhaṃ yesaṃ kāyagatāsati viraddhā. Amataṃ tesaṃ, bhikkhave, āraddhaṃ yesaṃ kāyagatāsati āraddhā’’ti.

603. “Monks, the Deathless is missed by those by whom mindfulness directed to the body is missed. Monks, the Deathless is accomplished by those by whom mindfulness directed to the body is accomplished.”

604. ‘‘Amataṃ te, bhikkhave, pamādiṃsu ye kāyagatāsatiṃ pamādiṃsu. Amataṃ te, bhikkhave, na pamādiṃsu ye kāyagatāsatiṃ na pamādiṃsu’’.

604. “Monks, they were heedless of the Deathless who were heedless of mindfulness directed to the body. Monks, they were not heedless of the Deathless who were not heedless of mindfulness directed to the body.”

605. ‘‘Amataṃ tesaṃ, bhikkhave, pamuṭṭhaṃ yesaṃ kāyagatāsati pamuṭṭhā. Amataṃ tesaṃ, bhikkhave, appamuṭṭhaṃ yesaṃ kāyagatāsati appamuṭṭhā’’ti.

605. “Monks, the Deathless is forgotten by those by whom mindfulness directed to the body is forgotten. Monks, the Deathless is not forgotten by those by whom mindfulness directed to the body is not forgotten.”

606. ‘‘Amataṃ tesaṃ, bhikkhave, anāsevitaṃ yesaṃ kāyagatāsati anāsevitā. Amataṃ tesaṃ, bhikkhave, āsevitaṃ yesaṃ kāyagatāsati āsevitā’’ti.

606. “Monks, the Deathless is not practiced by those by whom mindfulness directed to the body is not practiced. Monks, the Deathless is practiced by those by whom mindfulness directed to the body is practiced.”

607. ‘‘Amataṃ tesaṃ, bhikkhave, abhāvitaṃ yesaṃ kāyagatāsati abhāvitā. Amataṃ tesaṃ, bhikkhave, bhāvitaṃ yesaṃ kāyagatāsati bhāvitā’’ti.

607. “Monks, the Deathless is undeveloped by those by whom mindfulness directed to the body is undeveloped. Monks, the Deathless is developed by those by whom mindfulness directed to the body is developed.”

608. ‘‘Amataṃ [Pg.48] tesaṃ, bhikkhave, abahulīkataṃ yesaṃ kāyagatāsati abahulīkatā. Amataṃ tesaṃ, bhikkhave, bahulīkataṃ yesaṃ kāyagatāsati bahulīkatā’’ti.

608. “Monks, the Deathless is not made much of by those by whom mindfulness directed to the body is not made much of. Monks, the Deathless is made much of by those by whom mindfulness directed to the body is made much of.”

609. ‘‘Amataṃ tesaṃ, bhikkhave, anabhiññātaṃ yesaṃ kāyagatāsati anabhiññātā. Amataṃ tesaṃ, bhikkhave, abhiññātaṃ yesaṃ kāyagatāsati abhiññātā’’ti.

609. “Monks, the Deathless is not directly known by those by whom mindfulness directed to the body is not directly known. Monks, the Deathless is directly known by those by whom mindfulness directed to the body is directly known.”

610. ‘‘Amataṃ tesaṃ, bhikkhave, apariññātaṃ yesaṃ kāyagatāsati apariññātā. Amataṃ tesaṃ, bhikkhave, pariññātaṃ yesaṃ kāyagatāsati pariññātā’’ti.

610. “Monks, the Deathless is not fully understood by those by whom mindfulness directed to the body is not fully understood. Monks, the Deathless is fully understood by those by whom mindfulness directed to the body is fully understood.”

611. ‘‘Amataṃ tesaṃ, bhikkhave, asacchikataṃ yesaṃ kāyagatāsati asacchikatā. Amataṃ tesaṃ, bhikkhave, sacchikataṃ yesaṃ kāyagatāsati sacchikatā’’ti. (….)

611. “Monks, the Deathless is unrealized by those by whom mindfulness directed to the body is unrealized. Monks, the Deathless is realized by those by whom mindfulness directed to the body is realized.”

(Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.)

The Blessed One said this. Those monks, being pleased, greatly rejoiced in the Blessed One’s words.

Amatavaggo vīsatimo.

The Twentieth Chapter: On the Deathless.

Ekakanipātapāḷi niṭṭhitā.

The Pāḷi of the Book of Ones is concluded.