Anguttara Nikaya
1. Ekakanipata
VI. Accharasanghata Vagga
For the fraction of a second
51. Bhikkhus, the mind is effulgent, it is defiled by external defilement. The not learned ordinary man does not know this and he has no development of the mindòhis is the first.
52. Bhikkhus. the mind is effulgent, when released from external defilelment. The learned noble disciple knows this and there is development of mind to him. This is the second.
53. Bhikkhus, the bhikkhu indulging in loving kindness for the fraction of a second, does not neglect jhàna does his duties in the dispensation of the Teacher and partakes the country's alms food without a debt. How much more so if he makes much of itòhis is the third.
54. Bhikkhus, the bhikkhu practising loving kindness for the fraction of a second, does not neglect jhàna, does his duties in the dispensation of the Teacher and partakes the country's alms food without a debt. How much more so if he makes much of itòhis is the fourth.
55. Bhikkhus, the bhikkhu developing loving kindness for the fraction of a second, does not neglect jhàna, does his duties in the dispensation of the Teacher and partakes the country's alms food without a debt. How much more so if he makes much of itòhis is the fifth.
56. Bhikkhus, the mind is foremost for all demeritorious thoughts, they are born in the mind first and invariably become demerit. This is the sixth.
57. Bhikkhus, the mind is foremost for all meritorious thoughts they are first born in the mind and invariably become merit. This is the seventh.
58. Bhikkhus, I do not see anything else which is more conducive to the arising of non arisen demerit and the fading of arisen merit as negligence. To the negligent man non arisen demerit arises and arisen merit fades. This is the eighth.
59 Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as diligence. To the diligent man non arisen merit arises and arisen demerit fades. This is the nineth.
60. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as laziness. To the lazy man non arisen demerit arises and arisen merit fades. This is the tenth.
VII. Viriyarambha Vagga
Arousing Effort.
61. Bhikkhus, I do not know anything else that arouses non arisen merit and the fades arisen demerit as aroused effort. To the man with aroused effort non arisen demerit arises and arisen merit fades. This is the first.
62. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as many desires. To the man with many desires non-arisen demerit arises and arisen merit fades. This is the second.
63. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as few desires. To the man with few desires non arisen merit arises and arisen demerit fades. This is the third.
64. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as many desires. To the man with many desires non-arisen demerit arises and arisen merit fades. This is the fourth.
65. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as satisfaction. To the satisfied man non arisen merit arises and arisen demerit fades. This is the fifth
66. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as unwise thinking. To the man thinking unwisely non-arisen demerit arises and arisen merit fades. This is the sixth.
67. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as wise thinking. To the man thinking wisely non arisen merit arises and arisen demerit fades. This is the seventh.
68.Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as lacking attention. To the man not attending non-arisen demerit arises and arisen merit fades. This is the eighth.
69. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as attentiveness. To the attentive man non arisen merit arises and arisen demerit fades. This is the nineth
70.Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as evil friendship. To the man asssociating evil friends non-arisen demerit arises and arisen merit fades. This is the tenth.
VIII. Kalyanamittatadi Vagga
Good companionship and others
71. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as good companionship. Good companions arouse non arisen merit and fades arisen demerit. This is the first.
72. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as evil companionship. Evil companions arouse non-arisen demerit and fades arisen merit. This is the second.
73 Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as attending to merit and not attending to demerit. Attention to merit and non attention to demerit arouses non arisen merit and fades arisen demerit. This is the third.
74. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as attending to demerit and not attending to merit. Attention to demerit and non attention to merit arouses non-arisen demerit and fades arisen merit. This is the fourth.
75. Bhikkhus, I do not know anything else that arouses non arisen enlightenment factors and develops and completes arisen enlightenment factors as wise thinking. Bhikkhus, someone thinking wisely, arouses non-arisen enlightenment factors and develops and completes arisen enlightenment factors. This is the fifth.
76. Bhikkhus, the misery from the decrease of relations is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the sixth.
77. Bhikkhus, the increase of relations is nothing in comparison to increase of wisdom. Therefore you should train, we will increase in wisdom. This is the seventh.
78. Bhikkhus, the misery from the decrease of wealth is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the eighth.
79. Bhikkhus, the increase of wealth is nothing in comparison to increase of wisdom. Therefore you should train, we will increase in wisdom. This is the nineth.
80. Bhikkhus, the misery from the decrease of fame is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the tenth.
IX. Pamadadi Vagga
Negligence and others
81. Bhikkhus, the increase of wealth is nothing in comparison to increase of wisdom. Therefore you should train, we will increase in wisdom. This is the first.
82. Bhikkhus, I do not know of anything conducive to misery as negligence. Bhikkhus, negligence is misery. This is the second.
83. Bhikkhus, I do not know of anything conducive to the profitable as diligence. Bhikkhus, diligence is profitable. This is the third.
84. Bhikkhus, I do know of anything conducive to misery as laziness. Bhikkhus, laziness is miserable. This is the fourth.
85. Bhikkhus, I do not know of anything conducive to the profitable as aroused effort. Bhikkhus, aroused effort is profitable. This is the fifth.
86. Bhikkhus, I do know of anything conducive to misery as many wishes. Bhikkhus, it is miserable to have many wishes. This is the sixth.
87. Bhikkhus, I do not know of anything conducive to the profitable as few wishes. Bhikkhus, having few wishes is profitable. This is the seventh.
88. Bhikkhus, I do know of anything conducive to misery as dissatisfaction. Bhikkhus, dissatisfaction is miserable. This is the eighth.
89. Bhikkhus, I do not know of anything conducive to the profitable as satisfaction. Bhikkhus, satisfaction is profitable. This is the nineth.
90. Bhikkhus, I do know of anything conducive to misery as unwise thinking. Bhikkhus, it is miserable to think unwisely. This is the tenth.
91. Bhikkhus, I do not know of anything conducive to the profitable as wise thinking. Bhikkhus, wise thinking is profitable. This is the eleventh.
92. Bhikkhus, I do know of anything conducive to misery as lack of awareness. Bhikkhus, it is miserable to lack awareness. This is the twelfth.
93. Bhikkhus, I do not know of anything conducive to the profitable as right awareness. Bhikkhus, right awareness is profitable. This is the thirteenth.
94. Bhikkhus, I do not know of anything conducive to misery as evil companions. Bhikkhus, evil companionship is miserable. This is the fourteenth.
95. Bhikkhus, I do not know of anything conducive to the profitable as good companions. Bhikkhus, good companionship is profitable. This is the fifteenth.
96. Bhikkhus, I do not know of anything conducive to misery as attention to demerit and non attention to merit. Bhikkhus, attentioon to demerit and non attention of merit is miserable. This is the sixteenth.
97. Bhikkhus, I do not know of anything conducive to the profitable as attention to merit and non attention to demerit. . Bhikkhus, attention to merit and non attention to demerit is profitable. This is the seventeenth.
X. Dutiyapamadadivagga
The second on negligence and others
98. Bhikkhus, considering the interrnal, I do not know any other factor so harmful as negligence. Bhikkhus, negligence is harmful. This is the first.
99. Bhikkhus, considering the interrnal, I do not know any other factor so profitable as diligence. Bhikkhus, diligence is profitable. This is the second.
100. Bhikkhus, considering the interrnal, I do not know any other factor so harmful as laziness. Bhikkhus, laziness is harmful. This is the third.
101. Bhikkhus, considering the interrnal, I do not know any other factor so profitable as aroused effort. Bhikkhus, aroused effort is profitable. This is the fourth.
102. Bhikkhus, considering the interrnal, I do not know any other factor so harmful as many wishes. Bhikkhus, having many wishes is harmful. This is the fifth.
103. Bhikkhus, considering the interrnal, I do not know any other factor so profitable as few wishes. Bhikkhus, having few wishes is profitable. This is the sixth.
104. Bhikkhus, considering the interrnal, I do not know any other factor so harmful as dissatisfaction. Bhikkhus, dissatisfaction is harmful. This is the seventh.
105. Bhikkhus, considering the interrnal, I do not know any other factor so profitable as satisfaction. Bhikkhus, satisfaction is profitable. This is the eighth
106. Bhikkhus, considering the interrnal, I do not know any other factor so harmful as unwise attention Bhikkhus, unwise attention is harmful. This is the nineth.
107. Bhikkhus, considering the interrnal, I do not know any other factor so profitable as wise attention. Bhikkhus, wise attention is profitable. This is the tenth
108. Bhikkhus, considering the interrnal, I do not know any other factor so harmful as lacking mindful awareness. Bhikkhus, lack of mindful awareness is harmful. This is the eleventh.
109. Bhikkhus, considering the interrnal, I do not know any other factor so profitable as mindful awareness. Bhikkhus, mindful awareness is profitable. This is the twelfth.
110. Bhikkhus, considering the exterrnal, I do not know any other factor so harmful as evil companions. Bhikkhus, evil companionship is harmful. This is the thirteenth.
111. Bhikkhus, considering the exterrnal, I do not know any other factor so harmful as attending to demerit and not attending to merit. Bhikkhus, attending to demerit and not attending to merit is harmful. This is the fourteenth.
112. Bhikkhus, considering the inerrnal, I do not know any other factor so unprofitable as attending to demerit and not attending to merit. Bhikkhus, attending to demerit and not attending to merit is unprofitable. This is the fifteenth
113. Bhikkhus, considering the inerrnal, I do not know any other factor so profitable as not attending to demerit and attending to merit. Bhikkhus, not attending to demerit and attending to merit is profitable. This is the fifteenth
114. Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as negligence. Bhikkhus, negligence is conducive to the confusion and extermination of the good Teaching. This is the sixteenth.
115. Bhikkhus, I do not see anything else so conducive to the unconfused, strong establishment of the good Teaching as diligence. Bhikkhus, diligence is conducive to the unconfused, firm establishment of the good Teaching. This is the seventeenth.
116. Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as laziness. Bhikkhus, laziness is conducive to the confusion and extermination of the good Teaching. This is the sixteenth.
117. Bhikkhus, I do not see anything else so conducive to the unconfused, strong establishment of the good Teaching as aroused effort. Bhikkhus, aroused effort is conducive to the unconfused, firm establishment of the good Teaching. This is the seventeenth.
118. Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as many desires. Bhikkhus, many desires is conducive to the confusion and extermination of the good Teaching. This is the eighteenth.
119. Bhikkhus, I do not see anything else so conducive to the unconfused, strong establishment of the good Teaching as few desires. Bhikkhus, few desires is conducive to the unconfused, firm establishment of the good Teaching. This is the nineteenth.
120. Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as dissatisfaction. Bhikkhus, dissatisfaction is conducive to the confusion and extermination of the good Teaching. This is the twentieth.
121. Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as satisfaction. Bhikkhus, satisfaction is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty first.
122. Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as unwise thinking. Bhikkhus, unwise thinking is conducive to the confusion and extermination of the good Teaching. This is the twenty second.
123. Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as wise thinking. Bhikkhus, wise thinking is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty third.
124. Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as lack of mindful awareness. Bhikkhus, lack of mindful awareness is conducive to the confusion and extermination of the good Teaching. This is the twenty fourth.
125. Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as mindful awareness. Bhikkhus, mindful awareness is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty fifth.
126. Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as evil companionship. Bhikkhus, associating evil friends is conducive to the confusion and extermination of the good Teaching. This is the twenty sixth
127. Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as good companionship. Bhikkhus, associating good friends is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty seventh.
128. Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as attending to demerit and not attending to merit. Bhikkhus, attending to demerit and not attending merit is conducive to the confusion and extermination of the good Teaching. This is the twenty eighth.
129. Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as not attending to demerit and attending to merit. Bhikkhus, not attending to demerit and attending to merit is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty nineth.
130. Bhikkhus, the bhikkhus who explain the wrong teaching as correct, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirtieth.
131. Bhikkhus, the bhikkhus who explain the right teaching as wrong, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty first.
132. Bhikkhus, the bhikkhus who explain the wrong discipline as correct, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty second.
133. Bhikkhus, the bhikkhus who explain the right discipline as wrong, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty third.
134. Bhikkhus, the bhikkhus who explain the not declared by the Thus Gone One as declared, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty fourth.
135. Bhikkhus, the bhikkhus who explain that which is declared by the Thus Gone One as not declared, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty fifth.
136. Bhikkhus, the bhikkhus who explain the not practised by the Thus Gone One as practised, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty sixth.
137. Bhikkhus, the bhikkhus who explain the practised by the Thus Gone One as not practised, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty seventh.
138. Bhikkhus, the bhikkhus who explain the not appointed by the Thus Gone One as appointed, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty eighth.
139. Bhikkhus, the bhikkhus who explain the appointed by the Thus Gone One as not appointed, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty nineth.
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