Anguttara Nikaya
1. Ekakanipata
XVI. Ekadhammapali
One thing
1. Pathamavagga.
296. Bhikkhus, if you develop and make much this one thing, it invariably leads to weariness, cessation, appeasement, realization and extinction. What is it? It is recollecting the Enlightened One. If this single thing is recollected and made much, it invariably leads to weariness, cessation, appeasement, realization and extinction.
297. Bhikkhus, if you develop and make much this one thing, it invariably leads to weariness, cessation, appeasement, realization and extinction. What is it? It is recollecting the Teaching, ... re ... the Community, ... re ... virtues, ... re ... benevolence,. ... re ... gods ... re ... mindfulness of in breaths and out breaths, ... re ... death, ... re ... mindfulness of the body, ... re ... mindfulness of appesement . If this single thing is recollected and made much, it invariably leads to weariness, cessation, appeasement, realization and extinction.
2. Dutiya Vagga
298. Bhikkhus, I do not know of any other thing that arouses non arisen demeritorious thoughts and develops arisen demeritorious thoughts as wrong view. Bhikkhus, to one with wrong view, not arisen demeritorious thoughts arise and arisen demeritorlious thoughts develop and get completed.
299. Bhikkhus, I do not know of any other thing that arouses non arisen meritorious thoughts and develops arisen meritorious thoughts as right view. Bhikkhus, to one with right view, not arisen meritorious thoughts arise and arisen meritorlious thoughts develop and get completed.
300. Bhikkhus, I do not know a single thing on account of which non arisen meritorious thoughts do not arise and arisen meritorious thoughts fade as wrong view. Bhikkhus to one with wrong view non arisen meritorious thoughts do not arise and arisen meritorious thoughts fade. .
301. Bhikkhus, I do not know a single thing on account of which non arisen demeritorious thoughts do not arise and arisen demeritorious thoughts fade as right view. Bhikkhus to one with right view non arisen demeritorious thoughts do not arise and arisen demeritorious thoughts fade.
302. Bhikkhus, I do not know a single thing on account of which non arisen wrong view arises and arisen wrong view develops as unwise thinking. Bhikkhus to one thinking unwisely non arisen wrong view arises and arisen wrong view develops
303. Bhikkhus, I do not know a single thing on account of which non arisen right view arises and arisen right view develops as wise thinking. Bhikkhus to one thinking wisely non arisen right view arises and arisen right view develops
304. Bhikkhus, I do not know a single thing on account of which a person with wrong view, after death is born in decrease, in an evil birth, in hell, as wrong view. Bhikkhus a person with wrong view is born in decrease, in an evil birth, in hell
305. Bhikkhus, I do not know a single thing on account of which a person with right view, after death is born in increase, in a good birth, in heaven, as right view. Bhikkhus a person with right view is born in increase, in a good birth, in heaven.
306. Bhikkhus, to a person with wrong view his bodily, verbal and mental actions would be guided according to the standard of attainment of his view, so too his intentions, wishes, aspirations and determinations. They would be unsuitable, disagreeable, and conducive to unpleasantness. What is the reason? It is because of his wrong view. Bhikkhus, just as a nimba seed, a kosataki seed or a bitter goad seed [1] embedded in wet soil would draw the essence in the soil and water and all that essence would be bitter. In the same manner the bodily, verbal, mental actions, intentions, wishes, aspirations and determinations of a person with wrong view, would be guided according to the standard of attainment of his view and they would be unsuitable, disagreeable and conducive to unpleasantness.
[1] nimba is a kind of tree and kosataki a kind of creeper, they both produces bitter tastes
307Bhikkhus, to a person with right view his bodily, verbal and mental actions would be guided according to the standard of attainment of his view, so too his intentions, wishes, aspirations and determinations. They would be suitable, agreeable, and conducive to pleasantness. What is the reason? It is because of his right view. Bhikkhus, just as a sugar cane seed, a paddy seed or a grape vine seed embedded in wet soil would draw the essence in the soil and water and all that essence would be unmixed and sweet. In the same manner the bodily, verbal, mental actions, intentions, wishes, aspirations and determinations of a person with right view, would be guided according to the standard of attainment of his view and they would be suitable, agreeable and conducive to pleasantness.
3. Tatiya vagga.
308. Bhikkhus, a certain person is born in the world for the harm, bad luck and unpleasantness of many gods and men. Who is it? It is one with wrong and perverted view. He pulls out many from right view and establishes them in wrong view. He is born in the world for the harm, bad luck and unpleasantness of many gods and men.
309. Bhikkhus, a certain person is born in the world for the welfare, good luck and pleasantness of many gods and men. Who is it? It is one with right view and unperverted view. He pulls out many from wrong view and establishes them in right view. He is born in the world for the welfare, good luck and pleasantness of many gods and men.
310. Bhikkhus, I do not know of anything so seriously bad as wrong view. Of bad things, the worst is wrong view.
311. Bhikkhus, I do not know of any other person born in the world to cause such harm, unpleasantness and evil to many gods and men as this foolish man Makkhali. Just as a net cast at the mouth of a river is for the harm, bad luck and destruction of many fish, even so, I think he is born in the world for the harm, unpleasantness and bad luck of many gods and men.
312. Bhikkhus, if the Teaching and Discipline is incorrectly interpreted and caused to be observed much demerit is accrued both by the interpreter and those who observe it on account of the incorrct interpretation of the Teaching.
313. Bhikkhus, if the Teaching and Discipline is correctly interpreted and caused to be observed much merit is accrued both by the interpreter and those who observe it on account of the corrct interpretation of the Teaching.
314. Bhikkhus, when the Teaching and Discipline is incorrectly interpreted, the teacher should know the measure and not the listener, because of the incorrect interpretation of the teaching
315. Bhikkhus, when the Teaching and Discipline is correctly interpreted the listener should know the measure and not the teacher, because of the correct interpretation of the teaching
316. Bhikkhus, when the Teaching and Discipline is incorrectly interpreted, one with aroused effort abides in unpleasantness, because of the incorrcct interpretation of the teaching.
317. Bhikkhus, when the Teaching and Discipline is correctly interpreted one lazy and without aroused effort abides in unpleasantness, because of the correct interpretation of the teaching.
318. Bhikkhus, when the Teaching and Discipline is incorrectly interpreted someone lazy and without aroused effort abides in pleasantness, because of the incorrect interpretation of the teaching.
319. When the Teaching and Discipline is correctly interpreted, one with aroused effort abides in pleasantness, because of the right interpretation of the teaching.
320. Bhikkhus, just as a little bit of excreta smells and should be got rid of, I do not specify thinking even for the fraction of a second.
321. Bhikkhus, just as a little bit of urine, ... re ... saliva, ... re ... pus, ... re ... blood smells and should be got rid of, I do not specify thinking{1) even for the fraction of a second.
Notes.
( 1) I do not specify thinking even for a short second. `appamattakaüpi bhavaü na vaõõemi' Always thoughts seek connections in the past, for the future or in the present. The bhikkhu who aims extinction should not advocte thinking, as thoughts prolong the journey in existence.
4. CatutthavaggaVagga.
322. Bhikkhus, in the peninsular of India there are a few pleasant orchards, forests, outstanding sites, stretches of water but many irregular blocks of land, irregular rivers flowing disorderly, forming uneven shapes. Even so, a few are born on land and many in the watery bed.
323. Bhikkhus, in the same manner a handful are born human and many more below humanity.
324. Bhikkhus, a few are born in the states imminent to where the Teaching is heard and many away from the knowledgeable atmosphere.
325. Bhikkhus, a few are born wise with powers to understand what is taught and to eliminate the not essential. Bhikkhus, in the same manner there are a handful endowed with the noble one's wisdom, the rest are ignorant and lack that wisdom.
326. Bhikkhus, a few are lucky enough to see the Blessed One, the others are not so lucky.
327. Bhikkhus, a few hear the Blessed One's Teaching. The rest are not so lucky.
328. Bhikkhus, a handful hear the Teaching and bear it in mind, the rest forget it.
329. Bhikkhus,a few hearing the Teaching peruse it, many others do not tarry to think about what they heard.
330. Bhikkhus, a few learn the Teaching and fall to the method of living according to it, many others do not care to do it.
331. Bhikkhus, a few are shaken with religious emotion in a circumstance many others do not stir whatever the circumstance may be.
332. Bhikkhus, a few stirred by religious emotion, make effort to overcome unpleasantness, there are many others who do nothing about it.
333. Bhikkhus, a few change their object of concentration and gain one point of mind. There are others who do not reach one point of mind when they change the object of concentration.
334. In the same way bhikkhus, a few are fed on the most excellent food and the rest feed on whatever available crumbs.
335. Bhikkhus, a few find access to the meanings of the Teaching and the bliss of release, others do not experience release. Therefore bhikkhus, you should train to see the meanings in the Teaching to experience the bliss of release.
336. Bhikkhus, in the peninsular of India there are a few pleasant orchards, forests, outstanding sites, stretches of water but many irregular blocks of land, irregular rivers flowing disorderly, forming uneven shapes. In the same manner a few humans who leave the human corpse are born among humans many more are reborn in hell, in the animal world and as ghosts.
337. In the same manner a few gods that leave divinity are reborn among gods many more are reborn in hell, in the animal world and as ghosts.
338. In the same manner a few gods that leave divinity are reborn as humans, many more are reborn in hell, in the animal world and as ghosts.
339. Bhikkhus, in the same manner a few released from hell are reborn human, many more are reborn in hell, in the animal world and as ghosts.
340. Bhikkhus, a few released from hell are reborn with the gods, many more are reborn in hell, in the animal world and as ghosts. In the same manner a few who leave behind the animal world are reborn as humans, many more are reborn in hell, in the animal world and as ghosts. In the same manner a few who leave behind the animal world are reborn as gods, many more are reborn in hell, in the animal world and as ghosts. In the same manner a few ghosts are reborn among humans, many more are reborn in hell, in the animal world and as ghosts. In the same manner a few ghosts are reborn among gods, many more are reborn in hell, in the animal world and as ghosts.
17. Pasàdakaradhammavagga.
366. Bhikkhus, a bhikkhu has gained, if he directs himself to the forest.
367. If he is supported on morsel food.
368. If is satisfied with rag robes limited to three.
369. If he becomes a teacher.
370. If he observes the rules of the Discipline.
371. If he is learned
372. If he has attained worthiness,
373. If he has a good appearance.
376. If he has followers.
377. If he has a large gathering.
378. If born in a high family.
379. If he looks handsome and has polite speech.
380. If he has few desires.
381. If the bhikkhu has few ailments
18. Apara accharàsaõghàtavaggo
Another on the fraction of a second.
382. If the bhikkhu could raise his mind to the first jhana for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that jhana it would be more gainful.
383. If the bhikkhu could raise his mind to the second jhana for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that jhana it would be more gainful.
384. If the bhikkhu could raise his mind to the third jhana for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that jhana it would be more gainful.
385. If the bhikkhu could raise his mind to the fourth jhana for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that jhana it would be more gainful.
386. If the bhikkhu could release his mind developing loving kindness for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
387. If the bhikkhu could release his mind developing compassion for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
388. If the bhikkhu could release his mind developing intrinsic joy for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
389. If the bhikkhu could release his mind developing equanimity for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
390. If the bhikkhu abides reflecting the body in the body mindful and aware to dispel greed and displeasure for the world, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
391. If the bhikkhu abides reflecting feelings in feelings mindful and aware to dispel greed and displeasure for the world for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
392. If the bhikkhu abides reflecting mental qualities in the mind, mindful and aware to dispel greed and displeasure for the world for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
393. If the bhikkhu abides reflecting thoughts and thought processes mindful and aware to dispel greed and displeasure for the world for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
394. If interest and effort is aroused to check the non-arising of not arisen demerit for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
395. If interest and effort is aroused to dispel arisen demerit, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
396. If interest and effort is aroused to promote the arising of non arisen merit for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful.
397. If interest and effort is aroused to promote the unconfused establishment and development of arisen merit, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
398. If he develops the basis for psychic power endowed with interest, concentration, endeavor and determination, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
399. If he develops the basis for psychic power endowed with effort, concentration, endeavor and determination, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
400. If he develops the basis for psychic power endowed with mind concentration, endeavor and determination, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
401. If he develops the basis for psychic power endowed with discriminative concentration, endeavor and determination, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
402. If he develops the mental faculty of faith, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
403. If he develops the mental faculty of endeavor, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
40 4. If he develops the mental faculty of mindfulness for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
405. If he develops the mental faculty of concentration, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
406. If he develops the mental faculty of wisdom, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
407. If he develops the power of faith for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
408. If he develops the power of endeavor for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
409. If he develops the power of mindfulness for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
410. If he develops the power of concentration for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
411. If he develops the power of wisdom for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
412. If he develops the enlightenment factor mindfulness, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
413. If he develops the enlightenment factor investigation of the Teaching, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
414. If he develops the enlightenment factor endeavor, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
415. If he develops the enlightenment factor joy, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
416. If he develops the enlightenment factor tranquillity for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
417. If he develops the enlightenment factor concentration for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
418. If he develops the enlightenment factor equanimity for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
419. If he develops right view for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
420. If he develops right thoughts for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
421. If he develops right speech for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
422. If he develops right action for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
423. If he develops right livelihood for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
424. If he develops right endeavor for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
425. If he develops right mindfulness for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
426. If he develops right concentration for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
427. If he develops internal material perception to see limited external matter good and bad and mastering it, think I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
428. If he develops internal material perception to see unlimited external matter good and bad and mastering it, think I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
429. If he develops internal immaterial perception to see limited external matter good and bad and mastering it, think I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
430. . If he develops internal immaterial perception to see unlimited external matter good and bad and mastering it, think I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful
431. If he develops internal immaterial perception to see external matter of blue shade, characters and luster and mastering it think, I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful
432. If he develops internal immaterial perception to see external matter of yellow shade, characters and luster and mastering it think, I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful
433. If he develops internal immaterial perception to see external matter of red shade, characters and luster and mastering it think, I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful
434. If he develops internal immaterial perception to see external matter of white, of white characters and luster and mastering it think, I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful.
435. If he develops internal immaterial perception to see matter with matter for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful.
436. If he develops to see external matter with internal immaterial perception, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful.
437. If he develops to be released in the good end, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful.
438. If he develops to overcome all perceptions of matter, all perceptions of anger and not attending to various perceptions, attend to space as unlimited and abide in the sphere of space, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
439. If he develops to overcome all perceptions of space, attend to consciousness as unlimited and abide in the sphere of consciousness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
440. If he develops to overcome all perceptions of consciousness, not attending to anything, abide in the sphere of nothingness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
441. If he develops to overcome all perceptions of nothingness and abide in the sphere of neither perception nor non-perception, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
442. If he develops to overcome the sphere of neither perception-nor non-perception and abide in the cessation of perceptions and feelings, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
443. If he develops the meditation object earth, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
444. If he develops the meditation object water, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
445. If he develops the meditation object fire, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
446. If he develops the meditation object air, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
447. If he develops the meditation object blue color, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
448. If he develops the meditation object yellow color, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
449. If he develops the meditation object red color, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
450. If he develops the meditation object white color, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
451. If he develops the meditation object space, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
452. If he develops the meditation object consciousness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
453. If he develops the perception of loathsomeness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
454. If he develops the perception of death, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
455. If he develops the perception of loathsomeness in food, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
456. If he develops the perception of non-attachment to the world, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
457. If he develops the perception of impermanence, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
458. If he develops the perception of unpleasantness, in impermanence, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
459. If he develops the perception of lacking self in unpleasantness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
460. If he develops the perception of giving up, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
461. If he develops the perception of detachment, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
462. If he develops the perception of cessation, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
463. If he develops the recollection of the Enlightened One, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the countrys alms food without a debt. If he makes much of that, it would be more gainful.
464. If he develops the recollection of the Teaching, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
465. If he develops the recollection of the Community, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
466. If he develops the recollection of virtues, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
467. If he develops benevolence, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he develops it much, it would be more gainful
468. If he develops recollecting the gods, for the fraction of a second, it is said he abides in jhana, Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
469. If he develops mindfulness of in and out breathing, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
470. If he develops mindfulness of death, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
471. If he develops mindfulness of the body, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
472. If he develops appeasement, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
473. If he develops the mental faculty of faith with the first jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
474. If he develops the mental faculty of endeavor with the first jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
475. If he develops the mental faculty of mindfulness with the first jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
476. If he develops the mental faculty of concentration with the first jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
477. If he develops the mental faculty of wisdom with the first jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
478. If he develops the power of faith with the first jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
479. If he develops the power of endeavor with the first jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
480. If he develops the power of mindfulness with the first jhana, for the fraction of a second, it's said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
481. If he develops the power of concentration with the first jhana, for the fraction of a second, it's said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
482. If he develops the power wisdom with the first jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
483. If he develops the mental faculty of faith with the second jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
484. If he develops the mental faculty of endeavor with the second jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
485. If he develops the mental faculty of mindfulness with the second jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
486. If he develops the mental faculty of concentration with the second jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
487. If he develops the mental faculty of wisdom with the second jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
488. If He develops the power of faith with the second jhana for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
489. If he develops the power of endeavor with the second jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
490. If he develops the power of mindfulness with the second jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
491. If he develops the power of concentration with the second jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
492. If he develops the power of wisdom with the second jhana, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
493. If he develops the mental faculty of faith with the third jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
495. If he develops the mental faculty of endeavor with the third jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
496. If he develops the mental faculty of mindfulness with the third jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
497. If he develops the mental faculty of concentration with the third jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
498. If he develops the mental faculty of wisdom with the third jhana, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
499. If he develops the power of faith with the third jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
500. If he develops the power of endeavor with the third jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
501. If he develops the power of mindfulness with the third jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
502. If he develops of power of concentration with the third jhana for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
503. If he develops the power of wisdom with the third jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
504. If he develops the mental faculty of faith with the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
505. If he develops the mental faculty of endeavor with the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
506. If ;he develops the mental faculty of mindfulness with the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
507. If he develops the mental faculty of concentration with the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
508. If he develops the mental faculty of wisdom with the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
509. If he develops the power of faith with the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
510. If he develops the power of endeavor with the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
511. If he develops the power of mindfulness with the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
512. If he develops the power of concentration with the fourth jhana, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
513. If he develops the power of wisdom in the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
514. If he develops the mental faculty of faith with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
515. If he develops the mental faculty of endeavor with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
516. If he develops the mental faculty of mindfulness with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
517. If he develops the mental faculty of concentration with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
518. If he develops the mental faculty of wisdom with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
519. If he develops the power of faith with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
520. If he develops the power of endeavor with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
521. If he develops the power of mindfulness with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
522. If he develops the power of concentration with loving kindness, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
523. If he develops the power of wisdom with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
524. If he develops the mental faculty of faith with compassioon, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
525. If he develops the mental faculty of endeavor with compassion, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
526. If he develops the mental faculty of mindfulness with compassion, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
527. If he develops the mental faculty of concentration with compassion, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
528. If he develops the mental faculty of wisdom with compassion, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
529. If he develops the power of faith with compassion, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
530. If he develops the power of endeavor with compassion, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
531. If he develops the power of mindfulness with compassion, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
532. If he develops the power of concentration with compassion, for the fraction of a second, it is said he abides in jhana, Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
533. If he develops the power of wisdom with compassion, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
534. If he develops the mental faculty of faith with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
535. If he develops the mental faculty of endeavor with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
536. If he develops the mental faculty of mindfulness with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
537. If he develops the mental faculty of concentration with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
538. If he develops the mental faculty of wisdom with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
539. If he develops the power of faith with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
540. If he develops the power of endeavor with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
541. If he develops the power of mindfulness with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
542. If he develops the power of concentration with intrinsic joy, for the fraction of a second, it is said he abides in jhana, Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
543. If he develops power of wisdom with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
544. If he develops the mental faculty of faith with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
545. If he develops the mental faculty of endeavor with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
546. If he develops the mental faculty of mindfulness with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
547. If he develops the mental faculty of concentration with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
548. If he develops the mental faculty of wisdom with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
549. If he develops the power of faith with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
550. If he develops the power of endeavor with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
551. If he develops the power of mindfulness with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
552. If he develops the power of concentration with equanimity, for the fraction of a second, it is said he abides in jhana, Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
553. If he develops the power of wisdom with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
554. If he develops the mental faculty of faith for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
555. If he develops the mental faculty of endeavor for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
556. If he develops the mental faculty of mindfulness for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
557. If he develops the mental faculty of concentration for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
558. If he develops the mental faculty of wisdom for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
559. If he develops the power of faith for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
560. If he develops the power of endeavor for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
561. If he develops the power of mindfulness for the fraction of a second, it's said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.
562. If he develops the power of concentration for the fraction of a second, it's said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
563. If he develops the power of wisdom for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful
19. Kàyagatàsativaggo
563 . Bhikkhus, if the great ocean is penetratingly seen, you see that all small rivulets flow into it, in the same manner mindfulness of the body, developed and made much arouse thoughts of merit leading to knowledge.
Bhikkhus, if this one thing is developed and made much it leads to
564. Great religious anxiety
565. Great benefits
566. Coming to the end of unpleasantness
567. Mindful awareness
568. Gain of knowledge and vision
569. A pleasant abiding here and now and
570. The Realization of the fruits of release, with knowledge.
What is that one thing? It's mindfulness of the body. Bhikkhus, this one thing developed and made much,
conduces to the realization of the fruits of release with knowledge.
571. Bhikkhus, when mindfulness of the body is developed and made much, the body and mind is appeased, thoughts and thought processes are appeased and with its development and completion all knowledgeable things get completed.
572. Bhikkhus, when mindfulness of the body is developed and made much, not arisen demeritorious thoughts do not arise and arisen demeritorious thoughts fade.
573. Bhikkhus, when mindfulness of the body is developed and made much, not arisen thoughts of merit arise and arisen thoughts of merit develop and reach completion
574. Bhikkhus, when mindfulness of the body is developed and made much, ignorance fades, science arises, self-conceit fades, latent tendencies get completely destroyed and bonds fade.
575-576. Bhikkhus, when mindfulness of the body is developed and made much, it conduces to penetrating wisdom and to final extinction without holdings
577-579. Bhikkhus, when mindfulness of the body is developed and made much, the various mental spheres and their respective pastures are penetratingly understood.
580-583. Bhikkhus, when mindfulness of the body is developed and made much, it conduces to realizing the fruits of the entry into the stream of the Teaching, fruits of returning once, fruits of not returning, and fruits of worthiness
584-598. Bhikkhus, when mindfulness of the body is developed and made much, it conduces to gain of wisdom.
Bhikkhus, when mindfulness of the body is developed and made much, it conduces to growth in wisdom
Bhikkhus, when mindfulness of the body is developed and made much, it conduces to amassing wisdom.
Bhikkhus, when mindfulness of the body is developed and made much, it conduces to wisdom as extensive as the earth.
Bhikkhus, when mindfulness of the body is developed and made much, it conduces to wisdom that spreads out.
Bhikkhus, when mindfulness of the body is developed and made much, it conduces to quick wisdom.
Bhikkhus, when mindfulness of the body is developed and made much, it conduces to deep wisdom.
Bhikkhus, when mindfulness of the body is developed and made much, it conduces to exhilerating
wisdom.
Bhikkhus, when mindfulness of the body is developed and made much, it conduces to unbounded wisdom.
Bhikkhus, when mindfulness of the body is developed and made much, it conduces to spontaneous wisdom.
Bhikkhus, when mindfulness of the body is developed and made much, it conduces to sharp wisdom.
599. Bhikkhus, when mindfulness of the body is developed and made much, it conduces to penetrating wisdom.
20. Amatavagga
Deathlessness
600. Bhikkhus, they that do not partake mindfulness of the body,[1] do not partake deathlessness and they that partake mindfulness of the body, partake deathlessness.
601. Bhikkhus, they that have not experienced mindfulness of the body, have not experienced deathlessness and they that have experienced mindfulness of the body, have experienced deathlessness. .
602. Bhikkhus, they that have neglected mindfulness of the body, have neglected deathlessness and they that have not neglected mindfulness of the body, have not neglected deathlessness.
603. Bhikkhus, they that have gone wrong in mindfulness of the body, have gone wrong in deathlessness and they that have mindfulness of the body, have deathlessness.
604. Bhikkhus, those negligent in mindfulness of the body, are negligent in deathlessness and the diligent in mindfulness of the body, are diligent in deathlessness.
605. Bhikkhus, those that have forgotten mindfulness of the body, have forgotten deathlessness and they that have not forgotten mindfulness of the body, have not forgotten deathlessness.
606. Bhikkhus, those that have not practised mindfulness of the body, have not practised deathlessness and they that have practised mindfulness of the body, have practised deathlessness.
607. Bhikkhus, those that have not practised mindfulness of the body, have not practised deathlessness and they that have practised mindfulness of the body, have practised deathlessness.
608. Bhikkhus, they that have not made much of mindfulness of the body, have not made much of deathlessness and they that have made much of mindfulness of the body, have made much of deathlessness.
609. Bhikkhus, those who do not know with deep knowledge mindfulness of the body, do not have deep knowledge of deathlessness and they that know mindfulness of the body deeply know deathlessness.
deeply.
610. Bhikkhus, they that do not thoroughly know mindfulness of the body, do not thoroughly know deathlessness and they that thoroughly know mindfulness of the body, thoroughly know deathlessness.
611. Bhikkhus, they that have not realized mindfulness of the body, have not realized deathlessness and they that have realized mindfulness of the body, have realized deathlessness.
Notes.
[1] Mindfulness of the body `kayagatasati' In this sutta, mindfulness of the body is equated to deathlessness. Mindfulness of the body is nothing other than the control of the six mental faculties. The Blessed One has explained that the release with knowing `annavimutti' is the release that one experiences when his six spheres of mental contact do not arouse feelings in any circumstance. So this is explained as deathlessness `amatapadam' or arahantship here and now.
Showing posts with label Ekakanipata. Show all posts
Showing posts with label Ekakanipata. Show all posts
Monday, April 18, 2011
Anguttara Nikaya - Ekakanipata - Part IV
Anguttara Nikaya
1. Ekakanipata
XIV. Etadaggavagga
These are the foremost
1. Pathama vagga.
188. Bhikkhus, out of my disciples Kondanna who knows realized first.
189. Sariputta is foremost for great wisdom.
190. Mahamoggallana for supernormal powers.
191. Mahakassapa for observing austerities.
192. Anuruddha for the heavenly eye.
193. The son of Kaligodhaya for birth in high families.
194. Lakundaka Bhaddhiya for lacking in charm.
195. Pindola Bharadvaja for the lion's roar
196. Punna Mantaniputta to give a dhamma talk.
197. Mahakaccana to explain in short.
2. Dutiya vagga
198. Bhikkhus, out of my disciples Culapantaka is foremost for creating mental images.
199. Culapantaka for rolling back the mind.
200. Mahapantaka for rolling back perceptions.
201. Subhuti for dwellling in the forest.
202. Subhuti for receiving gifts.
203. Revata Khadiravaniya to gain the forest perception
204. Kankharevata for attaining janas
205 Sona Kolivisa for aroused effort.
206. . Sona Kotikanna for polite speech.
207. Sivali for gains.
208. Vakkali for release through faith.
3. Tatiya vagga.
209. Bhikkhus, out of my disciples, Rahula is foremost for desiring the training.
210. Ratthapala for going forth out of faith.
211. Kundadana for receiving the first morsels.
212. Vangisa for explaining the Teaching.
213. Upasena Vangantaputta for friendliness all round.
214. Dabba Mallaputta for the preparation of beds and seats.
215. Pilindavaccha for adoration by the gods.
216. Bahiya Daruciriya for realizing the Teaching instantly.
217. Kumarakassapa to make friendly verbal arrangements
218. Mahakottita for analytical knowledge
4. Catuttha vagga
219. Bhikkhus, out of my disciples Ananda is the foremost for learnedness.
220. Ananda for mindfulness.
221. Ananda for correct behaviour.
222. Ananda for courage.
223. Ananda for attending on others.
224. Uruwela Kassapa for a large number of followers.
225. Kaludayi to reconcile clans.
226. Bakula for few ailments.
227. Sobhita for recollecting previous births.
228. Upali for retaining the discipline.
229. Nandaka for advising bhikkhunis.
230. Nanda for protecting the sense doors.
231. Mahakappina for advising the bhikkhus.
232. Sagata for entering the fire element.
233. Radha for explaining the Teaching.
234. Mogharaja for wearing rough robes
5. Pancamavagga
235. Bhikkhus, out of my bhikkhuni disciples Mahapajapati is the first to realize arahantship.
236. Khema for high wisdom.
237. Uppalavanna for psychic powers.
238. Patacara for keeping the discipline.
239. Dhammadinna for explaining the Teaching.
240. Nanda for attaining jhana,
241. Sonà for aroused effort.
242. Bakulà for the heavenly eye.
243. Bhaddà Kundalakesà for realizing the Teaching instantly
244. Baddha Kapilàni for recollecting previous births.
245. Baddha Kaccànà for great wisdom.
246. Kisagotami for wearing rough robes.
247. Singàlakamàtà for release through faith.
6. Catthavagga.
248. Bhikkhus out of my lay disciples the first to take the three refuges are Tapassu and Balluka, the
tradesmen
249. Anathapindika, that is the householder Sudatta is the foremost lay devotee.
250. Citta Macchikasandika the householder for explaining the Teaching.
251. Hatthaka Aalavaka to establish liberality, kind speech, leading an useful life and a
state of equality among the others.
252. Mahanàma the Sakya is the foremost distinguished devotee.
253. Ugga the householder of Vesàli the most pleasant devotee.
254. Uggata the householder of Hatthigàma for attending on the Community.
255. Surambattha for reconcillation
256. Jivaka Komarabhacca for pleasantness to all persons.
257. Nakulapita the householder the best confide
7. Sattama Vagga.
258. Bhikkhus, out of my lay female disciples the first to take the three refuges is Sujàta the daughter of
Seniya
259. Visakhà the mother of Migàra is the foremost female devotee.
260. Kujjuttarà the most learned.
261. Samawathie for developing loving kindness.
262. Uttaranandamata for jhanas.
263. Suppavasa the daughter of the Koliyas the most pleasant devotee.
264. Suppiya the female lay devotee for attending on the sick.
265. Katiyani for permanent pleasantness.
266. Nakulamata, the householder's wife for undivided pleasantness.
267. Kali Kulagharika, the female lay devotee for adhering to hearsay.
XV. Atthanapali
The Impossibilities
268. Bhikkhus, it is impossible that a person come to right view should think that any determinations are permanent. It is possible that an ordinary person should think that determinations are permanent.
269. Bhikkhus, it is impossible that a person come to right view should think that any determinations are pleasant. It is possible that an ordinary person should think that determinations are pleasant.
270. Bhikkhus, it is impossible that a person come to right view should think that any thoughts are his possession. It is possible that an ordinary person should think that thoughts are his possession.
271. Bhikkhus, it is impossible that a person come to right view should destroy the life of his mother. It is possible that an ordinary person should destroy the life of his mother.
272. Bhikkhus, it is impossible that a person come to right view should destroy the life of his father. It is possible that an ordinary person should destroy the life of his father.
273. Bhikkhus, it is impossible that a person come to right view should destroy the life of an arahant. It is possible that an ordinary person should destroy the life of an arahant.
274. Bhikkhus, it is impossible that a person come to right view should cause blood to ooze from some person's body with a defiled mind. It is possible that an ordinary person should cause blood to ooze from some person's body with a defiled mind.
275. Bhikkhus, it is impossible that a person come to right view should cause a schism in the Community. It is possible that an ordinary person should cause a schism in the Community.
276. Bhikkhus, it is impossible that a person come to right view should go to another teacher. It is possible that an ordinary person should go to another teacher.
277. Bhikkhus, it is impossible that two rightfully enlightened ones be born in the same world at one and the same time. It is possible that one rightfully enlightened one be born in the world at a certain time.
Dutiya vagga.
278. Bhikkhus, it is impossible that two universal monarchs be born in the world at one and the same time. It is possible that one universal monarch be born in the world at a certain time.
279. Bhikkhus, it is impossible that a woman could be the worthy, rightfully enlightened all knowing one. It is possible that a man could be the worthy, rightfully enlightened all knowing one.
280. Bhikkhus, it is impossible that a woman could be the universal monarch. It is possible that a man could be the universal monarch.
281. Bhikkhus, it is impossible that a woman could be the king of gods. It is possible that a man could be the king of gods.
282. Bhikkhus, it is impossible that a woman could be the king of Death (Màara). It is possible that a man could be the king of Death [Màra].
283. Bhikkhus, it is impossible that a woman could be the highest divine one. {Brahmà} It is possible that a man could be the highest divine one [Brahmà].
284. Bhikkhus, it is impossible that a person misconducting bodily should achieve pleasant agreeable results on account of it. It is possible that a person misconducting bodily should achieve unpleasant disagreeable results on account of it.
285. Bhikkhus, it is impossible that a person misconducting verbally should achieve pleasant agreeable results on account of it. It is possible that a person misconducting verbally should achieve unpleasant disagreeable results on account of it.
286. Bhikkhus, it is impossible that a person misconducting mentally should achieve pleasant agreeable results on account of it. It is possible that a person misconducting mentally should achieve unpleasant disagreeable results on account of it.
Tatiyavagga.
287. Bhikkhus, it is impossible that a person developing bodily good conduct should achieve unpleasant disagreeable results. It is possible that a person developing bodily good conduct should achieve pleasant agreeable results.
288. Bhikkhus, it is impossible that a person developing verbal good conduct should achieve unpleasant disagreeable results. It is possible that a person developing verbal good conduct should achieve pleasant agreeable results.
289. Bhikkhus, it is impossible that a person developing mental good conduct should achieve unpleasant disagreeable results. It is possible that a person developing mental good conduct should achieve pleasant agreeable results.
290. Bhikkhus, it is impossible that a person misconducting bodily, should on account of it, after death be born in increase, in a good state in heaven. It is possible that a person misconducting bodily, should on account of it, after death be born in decrease, in a bad state, in hell.
291. Bhikkhus, it is impossible that a person misconducting verbally, should on account of it, after death be born in increase, in a good state in heaven. It is possible that a person misconducting verbally, should on account of it, after death be born in decrease, in a bad state, in hell.
292. Bhikkhus, it is impossible that a person misconducting mentally, should on account of it, after death be born in increase, in a good state in heaven. It is possible that a person misconducting mentally, should on account of it be born in decrease, in a bad state, in hell.
293. Bhikkhus, it is impossible that a person developing bodily good conduct, should on account of it, after death be born in decrease, in a bad state in hell. It is possible that a person developing bodily good conduct, should on account of it, after death be born in increase, in a good state, in heaven.
294. Bhikkhus, it is impossible that a person developing verbal good conduct, should on account of it, after death be born in decrease, in a bad state in hell. It is possible that a person developing verbal good conduct, should on account of it, after death be born in increase, in a good state, in heaven.
295. Bhikkhus, it is impossible that a person developing mental good coonduct, should on account of it, after death be born in decrease, in a bad state in hell. It is possible that a person developing mental good conduct, should on account of it be born in increase, in a good state, in heaven.
1. Ekakanipata
XIV. Etadaggavagga
These are the foremost
1. Pathama vagga.
188. Bhikkhus, out of my disciples Kondanna who knows realized first.
189. Sariputta is foremost for great wisdom.
190. Mahamoggallana for supernormal powers.
191. Mahakassapa for observing austerities.
192. Anuruddha for the heavenly eye.
193. The son of Kaligodhaya for birth in high families.
194. Lakundaka Bhaddhiya for lacking in charm.
195. Pindola Bharadvaja for the lion's roar
196. Punna Mantaniputta to give a dhamma talk.
197. Mahakaccana to explain in short.
2. Dutiya vagga
198. Bhikkhus, out of my disciples Culapantaka is foremost for creating mental images.
199. Culapantaka for rolling back the mind.
200. Mahapantaka for rolling back perceptions.
201. Subhuti for dwellling in the forest.
202. Subhuti for receiving gifts.
203. Revata Khadiravaniya to gain the forest perception
204. Kankharevata for attaining janas
205 Sona Kolivisa for aroused effort.
206. . Sona Kotikanna for polite speech.
207. Sivali for gains.
208. Vakkali for release through faith.
3. Tatiya vagga.
209. Bhikkhus, out of my disciples, Rahula is foremost for desiring the training.
210. Ratthapala for going forth out of faith.
211. Kundadana for receiving the first morsels.
212. Vangisa for explaining the Teaching.
213. Upasena Vangantaputta for friendliness all round.
214. Dabba Mallaputta for the preparation of beds and seats.
215. Pilindavaccha for adoration by the gods.
216. Bahiya Daruciriya for realizing the Teaching instantly.
217. Kumarakassapa to make friendly verbal arrangements
218. Mahakottita for analytical knowledge
4. Catuttha vagga
219. Bhikkhus, out of my disciples Ananda is the foremost for learnedness.
220. Ananda for mindfulness.
221. Ananda for correct behaviour.
222. Ananda for courage.
223. Ananda for attending on others.
224. Uruwela Kassapa for a large number of followers.
225. Kaludayi to reconcile clans.
226. Bakula for few ailments.
227. Sobhita for recollecting previous births.
228. Upali for retaining the discipline.
229. Nandaka for advising bhikkhunis.
230. Nanda for protecting the sense doors.
231. Mahakappina for advising the bhikkhus.
232. Sagata for entering the fire element.
233. Radha for explaining the Teaching.
234. Mogharaja for wearing rough robes
5. Pancamavagga
235. Bhikkhus, out of my bhikkhuni disciples Mahapajapati is the first to realize arahantship.
236. Khema for high wisdom.
237. Uppalavanna for psychic powers.
238. Patacara for keeping the discipline.
239. Dhammadinna for explaining the Teaching.
240. Nanda for attaining jhana,
241. Sonà for aroused effort.
242. Bakulà for the heavenly eye.
243. Bhaddà Kundalakesà for realizing the Teaching instantly
244. Baddha Kapilàni for recollecting previous births.
245. Baddha Kaccànà for great wisdom.
246. Kisagotami for wearing rough robes.
247. Singàlakamàtà for release through faith.
6. Catthavagga.
248. Bhikkhus out of my lay disciples the first to take the three refuges are Tapassu and Balluka, the
tradesmen
249. Anathapindika, that is the householder Sudatta is the foremost lay devotee.
250. Citta Macchikasandika the householder for explaining the Teaching.
251. Hatthaka Aalavaka to establish liberality, kind speech, leading an useful life and a
state of equality among the others.
252. Mahanàma the Sakya is the foremost distinguished devotee.
253. Ugga the householder of Vesàli the most pleasant devotee.
254. Uggata the householder of Hatthigàma for attending on the Community.
255. Surambattha for reconcillation
256. Jivaka Komarabhacca for pleasantness to all persons.
257. Nakulapita the householder the best confide
7. Sattama Vagga.
258. Bhikkhus, out of my lay female disciples the first to take the three refuges is Sujàta the daughter of
Seniya
259. Visakhà the mother of Migàra is the foremost female devotee.
260. Kujjuttarà the most learned.
261. Samawathie for developing loving kindness.
262. Uttaranandamata for jhanas.
263. Suppavasa the daughter of the Koliyas the most pleasant devotee.
264. Suppiya the female lay devotee for attending on the sick.
265. Katiyani for permanent pleasantness.
266. Nakulamata, the householder's wife for undivided pleasantness.
267. Kali Kulagharika, the female lay devotee for adhering to hearsay.
XV. Atthanapali
The Impossibilities
268. Bhikkhus, it is impossible that a person come to right view should think that any determinations are permanent. It is possible that an ordinary person should think that determinations are permanent.
269. Bhikkhus, it is impossible that a person come to right view should think that any determinations are pleasant. It is possible that an ordinary person should think that determinations are pleasant.
270. Bhikkhus, it is impossible that a person come to right view should think that any thoughts are his possession. It is possible that an ordinary person should think that thoughts are his possession.
271. Bhikkhus, it is impossible that a person come to right view should destroy the life of his mother. It is possible that an ordinary person should destroy the life of his mother.
272. Bhikkhus, it is impossible that a person come to right view should destroy the life of his father. It is possible that an ordinary person should destroy the life of his father.
273. Bhikkhus, it is impossible that a person come to right view should destroy the life of an arahant. It is possible that an ordinary person should destroy the life of an arahant.
274. Bhikkhus, it is impossible that a person come to right view should cause blood to ooze from some person's body with a defiled mind. It is possible that an ordinary person should cause blood to ooze from some person's body with a defiled mind.
275. Bhikkhus, it is impossible that a person come to right view should cause a schism in the Community. It is possible that an ordinary person should cause a schism in the Community.
276. Bhikkhus, it is impossible that a person come to right view should go to another teacher. It is possible that an ordinary person should go to another teacher.
277. Bhikkhus, it is impossible that two rightfully enlightened ones be born in the same world at one and the same time. It is possible that one rightfully enlightened one be born in the world at a certain time.
Dutiya vagga.
278. Bhikkhus, it is impossible that two universal monarchs be born in the world at one and the same time. It is possible that one universal monarch be born in the world at a certain time.
279. Bhikkhus, it is impossible that a woman could be the worthy, rightfully enlightened all knowing one. It is possible that a man could be the worthy, rightfully enlightened all knowing one.
280. Bhikkhus, it is impossible that a woman could be the universal monarch. It is possible that a man could be the universal monarch.
281. Bhikkhus, it is impossible that a woman could be the king of gods. It is possible that a man could be the king of gods.
282. Bhikkhus, it is impossible that a woman could be the king of Death (Màara). It is possible that a man could be the king of Death [Màra].
283. Bhikkhus, it is impossible that a woman could be the highest divine one. {Brahmà} It is possible that a man could be the highest divine one [Brahmà].
284. Bhikkhus, it is impossible that a person misconducting bodily should achieve pleasant agreeable results on account of it. It is possible that a person misconducting bodily should achieve unpleasant disagreeable results on account of it.
285. Bhikkhus, it is impossible that a person misconducting verbally should achieve pleasant agreeable results on account of it. It is possible that a person misconducting verbally should achieve unpleasant disagreeable results on account of it.
286. Bhikkhus, it is impossible that a person misconducting mentally should achieve pleasant agreeable results on account of it. It is possible that a person misconducting mentally should achieve unpleasant disagreeable results on account of it.
Tatiyavagga.
287. Bhikkhus, it is impossible that a person developing bodily good conduct should achieve unpleasant disagreeable results. It is possible that a person developing bodily good conduct should achieve pleasant agreeable results.
288. Bhikkhus, it is impossible that a person developing verbal good conduct should achieve unpleasant disagreeable results. It is possible that a person developing verbal good conduct should achieve pleasant agreeable results.
289. Bhikkhus, it is impossible that a person developing mental good conduct should achieve unpleasant disagreeable results. It is possible that a person developing mental good conduct should achieve pleasant agreeable results.
290. Bhikkhus, it is impossible that a person misconducting bodily, should on account of it, after death be born in increase, in a good state in heaven. It is possible that a person misconducting bodily, should on account of it, after death be born in decrease, in a bad state, in hell.
291. Bhikkhus, it is impossible that a person misconducting verbally, should on account of it, after death be born in increase, in a good state in heaven. It is possible that a person misconducting verbally, should on account of it, after death be born in decrease, in a bad state, in hell.
292. Bhikkhus, it is impossible that a person misconducting mentally, should on account of it, after death be born in increase, in a good state in heaven. It is possible that a person misconducting mentally, should on account of it be born in decrease, in a bad state, in hell.
293. Bhikkhus, it is impossible that a person developing bodily good conduct, should on account of it, after death be born in decrease, in a bad state in hell. It is possible that a person developing bodily good conduct, should on account of it, after death be born in increase, in a good state, in heaven.
294. Bhikkhus, it is impossible that a person developing verbal good conduct, should on account of it, after death be born in decrease, in a bad state in hell. It is possible that a person developing verbal good conduct, should on account of it, after death be born in increase, in a good state, in heaven.
295. Bhikkhus, it is impossible that a person developing mental good coonduct, should on account of it, after death be born in decrease, in a bad state in hell. It is possible that a person developing mental good conduct, should on account of it be born in increase, in a good state, in heaven.
Anguttara Nikaya - Ekakanipata - Part III
Anguttara Nikaya
1. Ekakanipata
XI. Adhammavagga
Interpreting the Teaching incorrectly
140. Bhikkhus, the bhikkhus who explain the incorrect teaching as incorrect, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the fortieth.
141. Bhikkhus, the bhikkhus who explain the correct teaching as correct, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-first.
142. Bhikkhus, the bhikkhus who explain the incorrect discipline as incorrect, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-second.
143. Bhikkhus, the bhikkhus who explain the correct discipline as correct, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-third.
144. Bhikkhus, the bhikkhus who explain the not declared by the Thus Gone One as not declared, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-fourth.
145. Bhikkhus, the bhikkhus who explain that which is declared by the Thus Gone One as declared, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-fifth.
146. Bhikkhus, the bhikkhus who explain the not practised by the Thus Gone One as not practised, do it for the pleasantvness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-sixth.
147. Bhikkhus, the bhikkhus who explain the practised by the Thus Gone One as practised, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-seventh.
148. Bhikkhus, the bhikkhus who explain the not appointed by the Thus Gone One as not appointed, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-eighth.
149. Bhikkhus, the bhikkhus who explain the appointed by the Thus Gone One as appointed, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-nineth.
XII. Anapattivagga
Not ecclesiastical offences
150. Bhikkhus, the bhikkhus who explain the non ecclesciastical offences as ecclesciastical offences, 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 first.
151. Bhikkhus, the bhikkhus who explain the ecclesciastical offences as non ecclesciastical offences, 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 second.
152. Bhikkhus, the bhikkhus who explain the trifling offences as grave offences, 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 third.
153. Bhikkhus, the bhikkhus who explain the grave offences as trifling offences, 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 fourth.
154. Bhikkhus, the bhikkhus who explain the wicked offences as not wicked offences, 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 fifth.
155. Bhikkhus, the bhikkhus who explain the not wicked offences as wicked offences, 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 sixth.
156. Bhikkhus, the bhikkhus who explain the offences with a remainder as offences without a remainder, 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 seventh.
157. Bhikkhus, the bhikkhus who explain the offences without a remainder as offences with a remainder, 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 eighth.
158. Bhikkhus, the bhikkhus who explain the offences with atonement as offences without atonement, 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 nineth.
159. Bhikkhus, the bhikkhus who explain the offences without atonement as offences with atonement, 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 tenth.
160. Bhikkhus, the bhikkhus who explain the ecclesciastical offences as ecclesciastical offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the eleventh.
. 161Bhikkhus, the bhikkhus who explain the non ecclesciastical offences as non ecclesciastical offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the twelfth.
162. Bhikkhus, the bhikkhus who explain the trifling offences as trifling offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the thirteenth.
. 163. Bhikkhus, the bhikkhus who explain the grave offences as grave offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the fourteenth.
164. Bhikkhus, the bhikkhus who explain the wicked offences as wicked offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the fifteenth.
165. Bhikkhus, the bhikkhus who explain the not wicked offences as not wicked offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the sixteenth.
166. Bhikkhus, the bhikkhus who explain the offences with a remainder as offences with a remainder, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the seventeenth.
167. Bhikkhus, the bhikkhus who explain the offences without a remainder as offences without a remainder, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the eighteenth.
168. Bhikkhus, the bhikkhus who explain the offences with atonement as offences with atonement, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the nineteenth.
169. Bhikkhus, the bhikkhus who explain the offences without atonement as offences without, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the twentieth.
XIII. Ekapuggalavagga
A Certain person.
170. Bhikkhus, a certain person is born in the world for the welfare and pleasantness of gods and men. Who is it? It is the Thus Gone One, worthy and rightfully enlightened, born out of compassion for the world.
171. Bhikkhus, a certain person's appearance in the world is rare. Who is it? It is the Thus Gone One, worthy and rightfully enlightened, his appearance is rare in the world.
172. Bhikkhus, a certain person is born supreme in the world. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. He is born supreme in the world.
173. Bhikkhus, a certain person's demise brings remorse to many. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. His demise brings remorse to many.
174. Bhikkhus, a certain person is born in the world without a compare, to achieve the not yet achieved without a counterpart and chief among men. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. He is born in the world without a compare, to achieve the not yet achieved without a counterpart and chief among men.
175- 186. Bhikkhus, a certain person's arising in the world, is the arising of, great vision, an effulgent light, the six superior states, the fourfold mastership in analysis, the innumerable elements and the various elements, realizing the fruits of release with understanding, realizing the fruits of entering the stream of the teaching, realizing the fruits of returning once, realizing the fruits of not returning and realizing the fruits of arahantship. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, his arising in the world is the arising of, great vision, an effulgent light, the six superior states, the fourfold mastership in analysis, the innumerable elements and the various elements, realizing the fruits of release with understanding, realizing the fruits of entering the stream of the teaching, realizing the fruits of returning once, realizing the fruits of not returning and realizing the fruits of arahantship.
187. Bhikkhus, I do not know of any other person who could follow up the teaching proclaimed by the Thus Gone One other than Sariputta. Bhikkhus, Sariputta follows up the teaching proclaimed by me.
1. Ekakanipata
XI. Adhammavagga
Interpreting the Teaching incorrectly
140. Bhikkhus, the bhikkhus who explain the incorrect teaching as incorrect, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the fortieth.
141. Bhikkhus, the bhikkhus who explain the correct teaching as correct, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-first.
142. Bhikkhus, the bhikkhus who explain the incorrect discipline as incorrect, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-second.
143. Bhikkhus, the bhikkhus who explain the correct discipline as correct, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-third.
144. Bhikkhus, the bhikkhus who explain the not declared by the Thus Gone One as not declared, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-fourth.
145. Bhikkhus, the bhikkhus who explain that which is declared by the Thus Gone One as declared, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-fifth.
146. Bhikkhus, the bhikkhus who explain the not practised by the Thus Gone One as not practised, do it for the pleasantvness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-sixth.
147. Bhikkhus, the bhikkhus who explain the practised by the Thus Gone One as practised, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-seventh.
148. Bhikkhus, the bhikkhus who explain the not appointed by the Thus Gone One as not appointed, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-eighth.
149. Bhikkhus, the bhikkhus who explain the appointed by the Thus Gone One as appointed, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the forty-nineth.
XII. Anapattivagga
Not ecclesiastical offences
150. Bhikkhus, the bhikkhus who explain the non ecclesciastical offences as ecclesciastical offences, 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 first.
151. Bhikkhus, the bhikkhus who explain the ecclesciastical offences as non ecclesciastical offences, 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 second.
152. Bhikkhus, the bhikkhus who explain the trifling offences as grave offences, 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 third.
153. Bhikkhus, the bhikkhus who explain the grave offences as trifling offences, 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 fourth.
154. Bhikkhus, the bhikkhus who explain the wicked offences as not wicked offences, 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 fifth.
155. Bhikkhus, the bhikkhus who explain the not wicked offences as wicked offences, 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 sixth.
156. Bhikkhus, the bhikkhus who explain the offences with a remainder as offences without a remainder, 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 seventh.
157. Bhikkhus, the bhikkhus who explain the offences without a remainder as offences with a remainder, 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 eighth.
158. Bhikkhus, the bhikkhus who explain the offences with atonement as offences without atonement, 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 nineth.
159. Bhikkhus, the bhikkhus who explain the offences without atonement as offences with atonement, 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 tenth.
160. Bhikkhus, the bhikkhus who explain the ecclesciastical offences as ecclesciastical offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the eleventh.
. 161Bhikkhus, the bhikkhus who explain the non ecclesciastical offences as non ecclesciastical offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the twelfth.
162. Bhikkhus, the bhikkhus who explain the trifling offences as trifling offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the thirteenth.
. 163. Bhikkhus, the bhikkhus who explain the grave offences as grave offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the fourteenth.
164. Bhikkhus, the bhikkhus who explain the wicked offences as wicked offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the fifteenth.
165. Bhikkhus, the bhikkhus who explain the not wicked offences as not wicked offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the sixteenth.
166. Bhikkhus, the bhikkhus who explain the offences with a remainder as offences with a remainder, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the seventeenth.
167. Bhikkhus, the bhikkhus who explain the offences without a remainder as offences without a remainder, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the eighteenth.
168. Bhikkhus, the bhikkhus who explain the offences with atonement as offences with atonement, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the nineteenth.
169. Bhikkhus, the bhikkhus who explain the offences without atonement as offences without, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilize the good teaching. This is the twentieth.
XIII. Ekapuggalavagga
A Certain person.
170. Bhikkhus, a certain person is born in the world for the welfare and pleasantness of gods and men. Who is it? It is the Thus Gone One, worthy and rightfully enlightened, born out of compassion for the world.
171. Bhikkhus, a certain person's appearance in the world is rare. Who is it? It is the Thus Gone One, worthy and rightfully enlightened, his appearance is rare in the world.
172. Bhikkhus, a certain person is born supreme in the world. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. He is born supreme in the world.
173. Bhikkhus, a certain person's demise brings remorse to many. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. His demise brings remorse to many.
174. Bhikkhus, a certain person is born in the world without a compare, to achieve the not yet achieved without a counterpart and chief among men. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. He is born in the world without a compare, to achieve the not yet achieved without a counterpart and chief among men.
175- 186. Bhikkhus, a certain person's arising in the world, is the arising of, great vision, an effulgent light, the six superior states, the fourfold mastership in analysis, the innumerable elements and the various elements, realizing the fruits of release with understanding, realizing the fruits of entering the stream of the teaching, realizing the fruits of returning once, realizing the fruits of not returning and realizing the fruits of arahantship. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, his arising in the world is the arising of, great vision, an effulgent light, the six superior states, the fourfold mastership in analysis, the innumerable elements and the various elements, realizing the fruits of release with understanding, realizing the fruits of entering the stream of the teaching, realizing the fruits of returning once, realizing the fruits of not returning and realizing the fruits of arahantship.
187. Bhikkhus, I do not know of any other person who could follow up the teaching proclaimed by the Thus Gone One other than Sariputta. Bhikkhus, Sariputta follows up the teaching proclaimed by me.
Anguttara Nikaya - Ekakanipata - Part II
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.
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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