Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One

The Collection of the Numerical Discourses

The Book of the Ones

1.

The Chapter on Material Form and So Forth

1. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, I do not see any other single form that so obsesses a man's mind and persists as this: the form of a woman. "Monks, the form of a woman obsesses a man's mind and persists." First.

2. "Monks, I do not see any other single sound that so obsesses a man's mind and persists as this: the sound of a woman. Monks, the sound of a woman obsesses a man's mind and persists." The second.

3. "Monks, I do not see any other single odour that so obsesses a man's mind and persists as this: the odour of a woman. Monks, the odour of a woman obsesses a man's mind and persists." Third.

4. "Monks, I do not see any other single taste that so obsesses a man's mind and persists as this: the taste of a woman. Monks, the taste of a woman obsesses a man's mind and persists." Fourth.

5. "Monks, I do not see any other single tactile object that so obsesses a man's mind and persists as this: the tactile object of a woman. Monks, the tactile object of a woman obsesses a man's mind and persists." Fifth.

6. "Monks, I do not see any other single form that so obsesses a woman's mind and persists as this: the form of a man. Monks, the form of a man obsesses a woman's mind and persists." Sixth.

7. "Monks, I do not see any other single sound that so obsesses a woman's mind and persists as this: the sound of a man. Monks, the sound of a man obsesses a woman's mind and persists." Seventh.

8. "Monks, I do not see any other single odour that so obsesses a woman's mind and persists as this: the odour of a man. Monks, the odour of a man obsesses a woman's mind and persists." The eighth.

9. "Monks, I do not see any other single taste that so obsesses a woman's mind and persists as this: the taste of a man. Monks, the taste of a man obsesses a woman's mind and persists." Ninth.

10. "Monks, I do not see any other single tactile object that so obsesses a woman's mind and persists as this: the tactile object of a man. Monks, the tactile object of a man obsesses a woman's mind and persists." Tenth.

The First Chapter on Material Form and So Forth.

2.

The Chapter on Abandoning the Hindrances

11. "Monks, I do not see any other single factor by which sensual desire that has not yet arisen arises, or sensual desire that has already arisen leads to increase and expansion, as this: the sign of beauty. "Monks, for one who attends carelessly to the sign of beauty, sensual desire that has not yet arisen arises, and sensual desire that has already arisen leads to increase and expansion." First.

12. "Monks, I do not see any other single factor by which ill will that has not yet arisen arises, or ill will that has already arisen leads to increase and expansion, as this: the sign of aversion. "Monks, for one who attends carelessly to the sign of aversion, ill will that has not yet arisen arises, and ill will that has already arisen leads to increase and expansion." The second.

13. "Monks, I do not see any other single factor by which sloth and torpor that has not yet arisen arises, or sloth and torpor that has already arisen leads to increase and expansion, as this: discontent, laziness, stretching of the body, drowsiness after meals, and sluggishness of mind. "Monks, for one with a sluggish mind, sloth and torpor that has not yet arisen arises, and sloth and torpor that has already arisen leads to increase and expansion." Third.

14. "Monks, I do not see any other single factor by which restlessness and remorse that has not yet arisen arises, or restlessness and remorse that has already arisen leads to increase and expansion, as this: lack of peace of mind. "Monks, for one with an unpeaceful mind, restlessness and remorse that has not yet arisen arises, and restlessness and remorse that has already arisen leads to increase and expansion." Fourth.

15. "Monks, I do not see any other single factor by which doubt that has not yet arisen arises, or doubt that has already arisen leads to increase and expansion, as this: careless attention. "Monks, for one who attends carelessly, doubt that has not yet arisen arises, and doubt that has already arisen leads to increase and expansion." Fifth.

16. "Monks, I do not see any other single factor by which sensual desire that has not yet arisen does not arise, or sensual desire that has already arisen is abandoned, as this: the sign of foulness. "Monks, for one who attends carefully to the sign of foulness, sensual desire that has not yet arisen does not arise, and sensual desire that has already arisen is abandoned." Sixth.

17. "Monks, I do not see any other single factor by which ill will that has not yet arisen does not arise, or ill will that has already arisen is abandoned, as this: liberation of mind through friendliness. "Monks, for one who attends carefully to liberation of mind through friendliness, ill will that has not yet arisen does not arise, and ill will that has already arisen is abandoned." Seventh.

18. "Monks, I do not see any other single factor by which sloth and torpor that has not yet arisen does not arise, or sloth and torpor that has already arisen is abandoned, as this: the element of arousal, the element of endeavour, the element of exertion. "Monks, for one with aroused energy, sloth and torpor that has not yet arisen does not arise, and sloth and torpor that has already arisen is abandoned." The eighth.

19. "Monks, I do not see any other single factor by which restlessness and remorse that has not yet arisen does not arise, or restlessness and remorse that has already arisen is abandoned, as this: peace of mind. "Monks, for one with a peaceful mind, restlessness and remorse that has not yet arisen does not arise, and restlessness and remorse that has already arisen is abandoned." Ninth.

20. "Monks, I do not see any other single factor by which doubt that has not yet arisen does not arise, or doubt that has already arisen is abandoned, as this: careful attention. "Monks, for one who attends carefully, doubt that has not yet arisen does not arise, and doubt that has already arisen is abandoned." Tenth.

The Chapter on Abandoning the Hindrances, Second.

3.

The Chapter on Unwieldiness

21. "Monks, I do not see any other single thing that when undeveloped is so unwieldy as this: the mind. Monks, when undeveloped, the mind is unwieldy." First.

22. "Monks, I do not see any other single thing that when developed is so wieldy as this: the mind. Monks, the mind when developed becomes wieldy." The second.

23. "Monks, I do not see any other single thing that when undeveloped leads to such great harm as this: the mind. Monks, when undeveloped, the mind leads to great harm." Third.

24. "Monks, I do not see any other single thing that when developed leads to such great good as this: the mind. Monks, the mind when developed leads to great good." Fourth.

25. "Monks, I do not see any other single thing that when undeveloped and uncultivated leads to such great harm as this: the mind. Monks, when undeveloped and uncultivated, the mind leads to great harm." Fifth.

26. "Monks, I do not see any other single thing that when developed and cultivated leads to such great good as this: the mind. Monks, the mind when developed and cultivated leads to great good." Sixth.

27. "Monks, I do not see any other single thing that when undeveloped and uncultivated leads to such great harm as this: the mind. Monks, when undeveloped and uncultivated, the mind leads to great harm." Seventh.

28. "Monks, I do not see any other single thing that when developed and cultivated leads to such great good as this: the mind. Monks, the mind when developed and cultivated leads to great good." The eighth.

29. "Monks, I do not see any other single thing that when undeveloped and uncultivated brings such suffering as this: the mind. Monks, when undeveloped and uncultivated, the mind brings suffering." Ninth.

30. "Monks, I do not see any other single thing that when developed and cultivated brings such happiness as this: the mind. Monks, the mind when developed and cultivated brings happiness." Tenth.

The Chapter on Unwieldiness, Third.

4.

The Chapter on the Untamed

31. "Monks, I do not see any other single thing that when untamed leads to such great harm as this: the mind. Monks, when untamed, the mind leads to great harm." First.

32. "Monks, I do not see any other single thing that when tamed leads to such great good as this: the mind. Monks, the mind when tamed leads to great good." The second.

33. "Monks, I do not see any other single thing that when unguarded leads to such great harm as this: the mind. Monks, when unguarded, the mind leads to great harm." Third.

34. "Monks, I do not see any other single thing that when guarded leads to such great good as this: the mind. Monks, the mind when guarded leads to great good." Fourth.

35. "Monks, I do not see any other single thing that when unprotected leads to such great harm as this: the mind. Monks, when unprotected, the mind leads to great harm." Fifth.

36. "Monks, I do not see any other single thing that when protected leads to such great good as this: the mind. Monks, the mind when protected leads to great good." Sixth.

37. "Monks, I do not see any other single thing that when unrestrained leads to such great harm as this: the mind. Monks, when unrestrained, the mind leads to great harm." Seventh.

38. "Monks, I do not see any other single thing that when restrained leads to such great good as this: the mind. Monks, the mind when restrained leads to great good." The eighth.

39. "Monks, I do not see any other single thing that when untamed, unguarded, unprotected, unrestrained leads to such great harm as this: the mind. Monks, when untamed, unguarded, unprotected, unrestrained, the mind leads to great harm." Ninth.

40. "Monks, I do not see any other single thing that when tamed, guarded, protected, restrained leads to such great good as this: the mind. Monks, the mind when tamed, guarded, protected, restrained leads to great good." Tenth.

Fourth Chapter on the Untamed.

5.

The Chapter on the Well-directed

41. "Just as, monks, when a rice spike or barley spike that is wrongly directed, if stepped on by hand or foot, will break the hand or foot, or draw blood - this is not a possible position. What is the reason for this? Because, monks, the spike is wrongly directed. Even so, monks, that a monk with wrongly directed mind will break through ignorance, give rise to true knowledge, and realize Nibbāna - this is not a possible position. What is the reason for this? Because, monks, of the wrongly directed mind." First.

42. "Just as, monks, when a rice spike or barley spike that is rightly directed, if stepped on by hand or foot, will break the hand or foot, or draw blood - this is indeed a possible position. What is the reason for this? Monks, because of right direction of the spike. Even so, monks, that a monk with rightly directed mind will break through ignorance, give rise to true knowledge, and realize Nibbāna - this is indeed a possible position. What is the reason for this? Because, monks, of the rightly directed mind." The second.

43. "Here, monks, I understand a certain person with a corrupted mind, having encompassed his mind with my mind - 'If this person were to die at this time, they would be cast into hell as surely as if they had been carried there.' What is the reason for this? Because their mind, monks, is corrupted. "It is because of corruption of mind, monks, that some beings here, with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell." Third.

44. "Here, monks, I understand a certain person with a confident mind, having encompassed his mind with my mind - 'If this person were to die at this time, they would be cast into heaven as surely as if they had been carried there.' What is the reason for this? Because their mind, monks, is confident. "It is because of confidence of mind, monks, that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world." Fourth.

45. "Just as, monks, in a muddy, stirred up, turbid lake, a person with good eyesight standing on the bank would not see shells and snails, pebbles and gravel, and shoals of fish swimming about and keeping still. What is the reason for this? Because of the muddiness of the water, monks. Even so, monks, that a monk with a muddy mind would know his own good, or another's good, or both his own and another's good, or realize a distinction in knowledge and vision worthy of the noble ones, a superhuman state - this is not a possible position. What is the reason for this? Because of the muddiness of the mind, monks." Fifth.

46. "Just as, monks, in a clear, transparent, and undisturbed lake, a person with good eyesight standing on the bank would see shells and snails, pebbles and gravel, and shoals of fish swimming about and keeping still. What is the reason for this? Because of the clarity of the water, monks. Even so, monks, that a monk with an unmuddied mind would know his own good, or another's good, or both his own and another's good, or realize a distinction in knowledge and vision worthy of the noble ones, a superhuman state - this is indeed a possible position. What is the reason for this? Because of the clarity of the mind, monks." Sixth.

47. "Just as, monks, of all kinds of trees, the quaking aspen is declared the foremost in terms of softness and workability. Even so, monks, I do not see any other single thing that when developed and cultivated becomes so soft and wieldy as this: the mind. Monks, the mind when developed and cultivated becomes soft and wieldy." Seventh.

48. "Monks, I do not see any other single thing that changes so quickly as this: the mind. To such an extent, monks, that it is not easy even to give a simile for how quickly the mind changes." The eighth.

49. "This mind, monks, is luminous. But it is defiled by adventitious defilements." Ninth.

50. "This mind, monks, is luminous. But it is freed from adventitious defilements." Tenth.

The Chapter on the Well-directed is the fifth.

6.

The Chapter on the Finger-snap

51. "This mind, monks, is luminous. But it is defiled by adventitious corruptions. The unlearned worldling does not understand this as it really is. Therefore I say 'for the unlearned worldling there is no development of mind.'" First.

52. "This mind, monks, is luminous. But it is freed from adventitious corruptions. The learned noble disciple understands this as it really is. Therefore I say 'for the learned noble disciple there is development of mind.'" The second.

53. "If, monks, a monk cultivates a mind of friendliness even for the time of a finger snap; this monk is called, monks - 'a monk who dwells not empty of meditative absorption, who acts according to the Teacher's Dispensation, who responds to exhortation, who does not eat the country's alms food in vain'. What then to say about those who make much of it!" Third.

54. "If, monks, a monk develops a mind of friendliness even for the time of a finger snap; this monk is called, monks - 'a monk who dwells not empty of meditative absorption, who acts according to the Teacher's Dispensation, who responds to exhortation, who does not eat the country's alms food in vain'. What then to say about those who make much of it!" Fourth.

55. "If, monks, a monk attends to a mind of friendliness even for the time of a finger snap; this monk is called, monks - 'a monk who dwells not empty of meditative absorption, who acts according to the Teacher's Dispensation, who responds to exhortation, who does not eat the country's alms food in vain'. What then to say about those who make much of it!" Fifth.

56. "Whatever states there are, monks, that are unwholesome, partaking of the unwholesome, belonging to the unwholesome - all of them are preceded by mind. Mind arises first, and those unwholesome states follow after." Sixth.

57. "Whatever states there are, monks, that are wholesome, partaking of the wholesome, belonging to the wholesome - all of them are preceded by mind. Mind arises first, and those wholesome states follow after." Seventh.

58. "Monks, I do not see any other single factor by which unwholesome states that have not yet arisen arise, or wholesome states that have already arisen decline, as this: negligence. Monks, for one who is negligent, unwholesome states that have not yet arisen arise, and wholesome states that have already arisen decline." The eighth.

59. "Monks, I do not see any other single factor by which wholesome states that have not yet arisen arise, or unwholesome states that have already arisen decline, as this: diligence. Monks, for one who is diligent, wholesome states that have not yet arisen arise, and unwholesome states that have already arisen decline." Ninth.

60. "Monks, I do not see any other single factor by which unwholesome states that have not yet arisen arise, or wholesome states that have already arisen decline, as this: laziness. Monks, for one who is lazy, unwholesome states that have not yet arisen arise, and wholesome states that have already arisen decline." Tenth.

The Chapter on the Finger-snap, sixth.

7.

The Chapter on Arousal of Energy and So Forth

61. "Monks, I do not see any other single factor by which wholesome states that have not yet arisen arise, or unwholesome states that have already arisen decline, as this: arousal of energy. Monks, for one who has aroused energy, wholesome states that have not yet arisen arise, and unwholesome states that have already arisen decline." First.

62. "Monks, I do not see any other single factor by which unwholesome states that have not yet arisen arise, or wholesome states that have already arisen decline, as this: great desire. Monks, for one with great desire, unwholesome states that have not yet arisen arise, and wholesome states that have already arisen decline." The second.

63. "Monks, I do not see any other single factor by which wholesome states that have not yet arisen arise, or unwholesome states that have already arisen decline, as this: fewness of wishes. Monks, for one with few wishes, wholesome states that have not yet arisen arise, and unwholesome states that have already arisen decline." Third.

64. "Monks, I do not see any other single factor by which unwholesome states that have not yet arisen arise, or wholesome states that have already arisen decline, as this: discontentment. Monks, for one who is discontented, unwholesome states that have not yet arisen arise, and wholesome states that have already arisen decline." Fourth.

65. "Monks, I do not see any other single factor by which wholesome states that have not yet arisen arise, or unwholesome states that have already arisen decline, as this: contentment. Monks, for one who is contented, wholesome states that have not yet arisen arise, and unwholesome states that have already arisen decline." Fifth.

66. "Monks, I do not see any other single factor by which unwholesome states that have not yet arisen arise, or wholesome states that have already arisen decline, as this: careless attention. Monks, for one who attends carelessly, unwholesome states that have not yet arisen arise, and wholesome states that have already arisen decline." Sixth.

67. "Monks, I do not see any other single factor by which wholesome states that have not yet arisen arise, or unwholesome states that have already arisen decline, as this: careful attention. Monks, for one who attends carefully, wholesome states that have not yet arisen arise, and unwholesome states that have already arisen decline." Seventh.

68. "Monks, I do not see any other single factor by which unwholesome states that have not yet arisen arise, or wholesome states that have already arisen decline, as this: lack of clear comprehension. Monks, for one who lacks clear comprehension, unwholesome states that have not yet arisen arise, and wholesome states that have already arisen decline." The eighth.

69. "Monks, I do not see any other single factor by which wholesome states that have not yet arisen arise, or unwholesome states that have already arisen decline, as this: clear comprehension. Monks, for one who has clear comprehension, wholesome states that have not yet arisen arise, and unwholesome states that have already arisen decline." Ninth.

70. "Monks, I do not see any other single factor by which unwholesome states that have not yet arisen arise, or wholesome states that have already arisen decline, as this: evil friendship. Monks, for one with evil friends, unwholesome states that have not yet arisen arise, and wholesome states that have already arisen decline." Tenth.

The Chapter on Arousal of Energy and So Forth is seventh.

8.

The Chapter on Good Friends and So Forth

71. "Monks, I do not see any other single factor by which wholesome states that have not yet arisen arise, or unwholesome states that have already arisen decline, as this: good friendship. Monks, for one with good friends, wholesome states that have not yet arisen arise, and unwholesome states that have already arisen decline." First.

72. "Monks, I do not see any other single factor by which unwholesome states that have not yet arisen arise, or wholesome states that have already arisen decline, as this: pursuit of unwholesome states and non-pursuit of wholesome states. Monks, through pursuit of unwholesome states and non-pursuit of wholesome states, unwholesome states that have not yet arisen arise, and wholesome states that have already arisen decline." The second.

73. "Monks, I do not see any other single factor by which wholesome states that have not yet arisen arise, or unwholesome states that have already arisen decline, as this: pursuit of wholesome states and non-pursuit of unwholesome states. Monks, through pursuit of wholesome states and non-pursuit of unwholesome states, wholesome states that have not yet arisen arise, and unwholesome states that have already arisen decline." Third.

74. "Monks, I do not see any other single factor by which enlightenment factors that have not yet arisen do not arise, or enlightenment factors that have already arisen do not go to fulfilment of development, as this: careless attention. Monks, for one who attends carelessly, enlightenment factors that have not yet arisen do not arise, and enlightenment factors that have already arisen do not go to fulfilment of development." Fourth.

75. "Monks, I do not see any other single factor by which enlightenment factors that have not yet arisen arise, or enlightenment factors that have already arisen go to fulfilment of development, as this: careful attention. Monks, for one who attends carefully, enlightenment factors that have not yet arisen arise, and enlightenment factors that have already arisen go to fulfilment of development." Fifth.

76. "This is a small decline, monks, that is, decline in relations. This is the worst of declines, monks, that is, decline in wisdom." Sixth.

77. "This is a small growth, monks, that is, growth in relations. This is the foremost of growths, monks, that is, growth in wisdom. Therefore, monks, you should train thus: 'We will grow with growth in wisdom.' This is how you should train." Seventh.

78. "This is a small decline, monks, that is, decline in wealth. This is the worst of declines, monks, that is, decline in wisdom." The eighth.

79. "This is a small growth, monks, that is, growth in wealth. This is the foremost of growths, monks, that is, growth in wisdom. Therefore, monks, you should train thus: 'We will grow with growth in wisdom.' This is how you should train." Ninth.

80. "This is a small decline, monks, that is, decline in fame. This is the worst of declines, monks, that is, decline in wisdom." Tenth.

The Chapter on Good Friends and So Forth, the eighth.

9.

The Chapter on Heedlessness and So Forth

81. "This is a small growth, monks, that is, growth in fame. This is the foremost of growths, monks, that is, growth in wisdom. Therefore, monks, you should train thus: 'We will grow with growth in wisdom.' This is how you should train." First.

82. "Monks, I do not see any other single thing that leads to such great harm as this: negligence. Monks, negligence leads to great harm." The second.

83. "Monks, I do not see any other single thing that leads to such great good as this: diligence. Monks, diligence leads to great good." Third.

84. "Monks, I do not see any other single thing that leads to such great harm as this: laziness. Monks, laziness leads to great harm." Fourth.

85. "Monks, I do not see any other single thing that leads to such great good as this: arousal of energy. Monks, arousal of energy leads to great good." Fifth.

86. "Monks, I do not see any other single thing that leads to such great harm as this: great desire. Monks, great desire leads to great harm." Sixth.

87. "Monks, I do not see any other single thing that leads to such great good as this: fewness of wishes. Monks, fewness of wishes leads to great good." Seventh.

88. "Monks, I do not see any other single thing that leads to such great harm as this: discontentment. Monks, discontentment leads to great harm." The eighth.

89. "Monks, I do not see any other single thing that leads to such great good as this: contentment. Monks, contentment leads to great good." Ninth.

90. "Monks, I do not see any other single thing that leads to such great harm as this: careless attention. Monks, careless attention leads to great harm." Tenth.

91. "Monks, I do not see any other single thing that leads to such great good as this: careful attention. Monks, careful attention leads to great good." Eleventh.

92. "Monks, I do not see any other single thing that leads to such great harm as this: lack of clear comprehension. Monks, lack of clear comprehension leads to great harm." Twelfth.

93. "Monks, I do not see any other single thing that leads to such great good as this: clear comprehension. Monks, clear comprehension leads to great good." The thirteenth.

94. "Monks, I do not see any other single thing that leads to such great harm as this: evil friendship. Monks, evil friendship leads to great harm." Fourteenth.

95. "Monks, I do not see any other single thing that leads to such great good as this: good friendship. Monks, good friendship leads to great good." Fifteenth.

96. "Monks, I do not see any other single thing that leads to such great harm as this: pursuit of unwholesome states and non-pursuit of wholesome states. Monks, pursuit of unwholesome states and non-pursuit of wholesome states leads to great harm." Sixteenth.

97. "Monks, I do not see any other single thing that leads to such great good as this: pursuit of wholesome states and non-pursuit of unwholesome states. Monks, pursuit of wholesome states and non-pursuit of unwholesome states leads to great good." Seventeenth.

The Chapter on Heedlessness and So Forth, the Ninth.

10.

The Second Chapter on Heedlessness and So Forth

98. "Monks, considering it as an internal factor, I do not see any other single factor that leads to such great harm as this: negligence. Monks, negligence leads to great harm." First.

99. "Monks, considering it as an internal factor, I do not see any other single factor that leads to such great good as this: diligence. Monks, diligence leads to great good." The second.

100. "Monks, considering it as an internal factor, I do not see any other single factor that leads to such great harm as this: laziness. Monks, laziness leads to great harm." Third.

101. "Monks, considering it as an internal factor, I do not see any other single factor that leads to such great good as this: arousal of energy. Monks, arousal of energy leads to great good." Fourth.

102-109. "Monks, considering it as an internal factor, I do not see any other single factor that leads to such great harm as this: great desire...etc... having fewness of wishes... discontentment... contentment... careless attention... careful attention... lack of clear comprehension... clear comprehension... Twelfth.

110. "Monks, considering it as an external factor, I do not see any other single factor that leads to such great harm as this: evil friendship. Monks, evil friendship leads to great harm." The thirteenth.

111. "Monks, considering it as an external factor, I do not see any other single factor that leads to such great good as this: good friendship. Monks, good friendship leads to great good." Fourteenth.

112. "Monks, considering it as an internal factor, I do not see any other single factor that leads to such great harm as this: pursuit of unwholesome states and non-pursuit of wholesome states. Monks, pursuit of unwholesome states and non-pursuit of wholesome states leads to great harm." Fifteenth.

113. "Monks, considering it as an internal factor, I do not see any other single factor that leads to such great good as this: pursuit of wholesome states and non-pursuit of unwholesome states. Monks, pursuit of wholesome states and non-pursuit of unwholesome states leads to great good." Sixteenth.

114. "Monks, I do not see any other single thing that leads to the decay and disappearance of the true Teaching as this: negligence. Negligence, monks, leads to the decay and disappearance of the true Teaching." Seventeenth.

115. "Monks, I do not see any other single thing that leads to the maintenance, non-decay and non-disappearance of the true Teaching as this: diligence. Diligence, monks, leads to the maintenance, non-decay and non-disappearance of the true Teaching." The Eighteenth.

116. "Monks, I do not see any other single thing that leads to the decay and disappearance of the true Teaching as this: laziness. Laziness, monks, leads to the decay and disappearance of the true Teaching." Nineteenth.

117. "Monks, I do not see any other single thing that leads to the maintenance, non-decay and non-disappearance of the true Teaching as this: arousal of energy. Arousal of energy, monks, leads to the maintenance, non-decay and non-disappearance of the true Teaching." Twentieth.

118-128. "Monks, I do not see any other single thing that leads to the decay and disappearance of the true Teaching as this: great desire...etc... having fewness of wishes... discontentment... contentment... careless attention... careful attention... lack of clear comprehension... clear comprehension... evil friendship... good friendship... pursuit of unwholesome states and non-pursuit of wholesome states. Monks, pursuit of unwholesome states and non-pursuit of wholesome states leads to the decay and disappearance of the true Teaching." Thirty-first.

129. "Monks, I do not see any other single thing that leads to the maintenance, non-decay and non-disappearance of the true Teaching as this: pursuit of wholesome states and non-pursuit of unwholesome states. Monks, pursuit of wholesome states and non-pursuit of unwholesome states leads to the maintenance, non-decay and non-disappearance of the true Teaching." The four-cornered section is finished. Thirty-second.

130. "Monks, those monks who explain what is not the Teaching as the Teaching are practising for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of devas and human beings. And, monks, those monks generate much demerit and they cause this true Teaching to disappear." Thirty-third.

131. "Monks, those monks who explain the Teaching as not the Teaching are practising for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of devas and human beings. And, monks, those monks generate much demerit and they cause this true Teaching to disappear." Thirty-fourth.

132-139. "Monks, those monks who explain what is not discipline as discipline...etc... explain discipline as not discipline...etc... explain what was not spoken and uttered by the Truth Finder as spoken and uttered by the Truth Finder...etc... explain what was spoken and uttered by the Truth Finder as not spoken and not uttered by the Truth Finder...etc... explain what was not practised by the Truth Finder as practised by the Truth Finder...etc... explain what was practised by the Truth Finder as not practised by the Truth Finder...etc... explain what was not described by the Truth Finder as described by the Truth Finder...etc... explain what was described by the Truth Finder as not described by the Truth Finder are practising for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of devas and human beings. And, monks, those monks generate much demerit and they cause this true Teaching to disappear." Forty-second.

The Second Chapter on Heedlessness and So Forth, the tenth.

11.

The Chapter on Non-Teaching

140. "Monks, those monks who explain what is not the Teaching as not the Teaching are practising for the welfare of many people, for the happiness of many people, for the good, welfare and happiness of devas and human beings. And, monks, those monks generate much merit and they cause this true Teaching to endure." First.

141. "Monks, those monks who explain the Teaching as the Teaching are practising for the welfare of many people, for the happiness of many people, for the good, welfare and happiness of devas and human beings. And, monks, those monks generate much merit and they cause this true Teaching to endure." The second.

142-149. "Monks, those monks who explain what is not discipline as not discipline...etc... explain discipline as discipline...etc... explain what was not spoken and not uttered by the Truth Finder as not spoken and not uttered by the Truth Finder...etc... explain what was spoken and uttered by the Truth Finder as spoken and uttered by the Truth Finder...etc... explain what was not practised by the Truth Finder as not practised by the Truth Finder...etc... explain what was practised by the Truth Finder as practised by the Truth Finder...etc... explain what was not described by the Truth Finder as not described by the Truth Finder...etc... explain what was described by the Truth Finder as described by the Truth Finder are practising for the welfare of many people, for the happiness of many people, for the good, welfare and happiness of devas and human beings. And, monks, those monks generate much merit and they cause this true Teaching to endure." Tenth.

The Chapter on Non-Teaching, eleventh.

12.

The Chapter on Non-offence

150. "Monks, those monks who explain what is not an offence as an offence are practising for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of devas and human beings. And, monks, those monks generate much demerit and they cause this true Teaching to disappear." First.

151. "Monks, those monks who explain an offence as not an offence are practising for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of devas and human beings. And, monks, those monks generate much demerit and they cause this true Teaching to disappear." The second.

152-159. "Monks, those monks who explain a light offence as a heavy offence...etc... explain a heavy offence as a light offence...etc... explain an offence of inertia as an offence not of inertia...etc... explain an offence not of inertia as an offence of inertia...etc... explain an offence with remainder as an offence without remainder...etc... explain an offence without remainder as an offence with remainder...etc... explain a remediable offence as an irremediable offence...etc... explain an irremediable offence as a remediable offence are practising for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of devas and human beings. And, monks, those monks generate much demerit and they cause this true Teaching to disappear." Tenth.

160. "Monks, those monks who explain what is not an offence as not an offence are practising for the welfare of many people, for the happiness of many people, for the good, welfare and happiness of devas and human beings. And, monks, those monks generate much merit and they cause this true Teaching to endure." Eleventh.

161. "Monks, those monks who explain an offence as an offence are practising for the welfare of many people, for the happiness of many people, for the good, welfare and happiness of devas and human beings. And, monks, those monks generate much merit and they cause this true Teaching to endure." Twelfth.

162-169. "Monks, those monks who explain a light offence as a light offence... explain a heavy offence as a heavy offence... explain an offence of inertia as an offence of inertia... explain an offence not of inertia as an offence not of inertia... explain an offence with remainder as an offence with remainder... explain an offence without remainder as an offence without remainder... explain a remediable offence as a remediable offence... explain an irremediable offence as an irremediable offence are practising for the welfare of many people, for the happiness of many people, for the good, welfare and happiness of devas and human beings. And, monks, those monks generate much merit and they cause this true Teaching to endure." Twentieth.

The Chapter on Non-offence is twelfth.

13.

The Chapter on One Person

170. "Monks, one individual, when arising in the world, arises for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans. Which one individual? The Truth Finder, the Worthy One, the Perfectly Enlightened One. This, monks, is the one individual who, when arising in the world, arises for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans."

171. "Monks, the manifestation of one individual is hard to find in the world. Of which one individual? Of the Truth Finder, the Worthy One, the Perfectly Enlightened One. Monks, the manifestation of this one individual is hard to find in the world."

172. "Monks, one individual, when arising in the world, arises as an extraordinary person. Which one individual? The Truth Finder, the Worthy One, the Perfectly Enlightened One. Monks, this one individual, when arising in the world, arises as an extraordinary person."

173. "Monks, the death of one individual is regretted by many people. Of which one individual? Of the Truth Finder, the Worthy One, the Perfectly Enlightened One. Monks, the death of this one individual is regretted by many people."

174. "Monks, one individual, when arising in the world, arises without a second, without a companion, without an equal, without a comparison, without a counterpart, without a person to compare with, without a peer, without an equal among peers, foremost among bipeds. Which one individual? The Truth Finder, the Worthy One, the Perfectly Enlightened One. Monks, this one individual, when arising in the world, arises without a second, without a companion, without an equal, without a comparison, without a counterpart, without a person to compare with, without a peer, without an equal among peers, foremost among bipeds."

175-186. "Monks, with the manifestation of one individual, there is the manifestation of great vision, there is the manifestation of great light, there is the manifestation of great radiance, there is the manifestation of the six unsurpassed things, there is the realization of the four analytical knowledges, there is the penetration of the various elements, there is the penetration of the different elements, there is the realization of the fruit of true knowledge and liberation, there is the realization of the fruit of stream-entry, there is the realization of the fruit of once-returning, there is the realization of the fruit of non-returning, there is the realization of the fruit of Arahantship. Of which one individual? Of the Truth Finder, the Worthy One, the Perfectly Enlightened One. Monks, with the manifestation of this one individual, there is the manifestation of great vision, there is the manifestation of great light, there is the manifestation of great radiance, there is the manifestation of the six unsurpassed things, there is the realization of the four analytical knowledges, there is the penetration of the various elements, there is the penetration of the different elements, there is the realization of the fruit of true knowledge and liberation, there is the realization of the fruit of stream-entry, there is the realization of the fruit of once-returning, there is the realization of the fruit of non-returning, there is the realization of the fruit of Arahantship."

187. "Monks, I do not see any other single individual who so rightly keeps in motion the unsurpassed wheel of Teaching set in motion by the Truth Finder as this: Sāriputta. Monks, Sāriputta rightly keeps in motion the unsurpassed wheel of Teaching set in motion by the Truth Finder."

The Chapter on One Person, the thirteenth.

14.

The Chapter on the Foremost

1.

The First Chapter

188. "This is the foremost of my monk disciples in seniority, that is, Aññāsi Koṇḍañña."

189. ... Of those with great wisdom, that is, Sāriputta.

190. ... Of those with spiritual powers, that is, Mahāmoggallāna.

191. ... Of those who advocate austere practices, that is, Mahākassapa.

192. ... Of those with the divine eye, that is, Anuruddha.

193. ... Of those from high families, that is, Bhaddiya, son of Kāḷigodhā.

194. ... Of those with sweet voices, that is, Lakuṇḍaka Bhaddiya.

195. ... Of those who roar the lion's roar, that is, Piṇḍola Bhāradvāja.

196. ... Of those who give Teaching talks, that is, Puṇṇa Mantāṇiputta.

197. ... Of those who explain in detail the meaning of what was stated in brief, that is, Mahākaccāna.

First Chapter.

2.

The Second Chapter

198. "This is the foremost of my monk disciples in creating mind-made bodies, that is, Cūḷapanthaka."

199. ... Of those skilled in mental transformation, that is, Cūḷapanthaka.

200. ... Of those skilled in the world-contraction of perception, that is, Mahāpanthaka.

201. ... Of those dwelling without conflict, that is, Subhūti.

202. ... Of those worthy of offerings, that is, Subhūti.

203. ... Of those dwelling in the forest, that is, Revata of Khadiravaniya.

204. ... Of the meditators, that is, Kaṅkhārevata.

205. ... Of those with aroused energy, that is, Soṇa Koḷivisa.

206. ... Of those with good delivery, that is, Soṇa Kuṭikaṇṇa.

207. ... Of those who receive gains, that is, Sīvali.

208. ... Of those disposed to faith, that is, Vakkalī.

The Second Chapter.

3.

The Third Chapter

209. "This is the foremost of my monk disciples who are eager for training, that is, Rāhula."

210. ... Of those gone forth through faith, that is, Raṭṭhapāla.

211. ... Of those who take the first ticket, that is, Kuṇḍadhāna.

212. ... Of those with ingenuity, that is, Vaṅgīsa.

213. ... Of those inspiring confidence all around, that is, Upasena Vaṅgantaputta.

214. ... of those who assign lodgings, that is, Dabba the Mallian.

215. ... of those dear and agreeable to deities, that is, Pilindavaccha.

216. ... of those with swift direct knowledge, that is, Bāhiya of the Bark-cloth.

217. ... of those who are eloquent speakers, that is, Kumārakassapa.

218. ... of those who have attained analytical knowledge, that is, Mahākoṭṭhita.

Third Chapter.

4.

The Fourth Chapter

219. "This is the foremost of my monk disciples who are learned, that is, Ānanda."

220. ... of those with mindfulness, that is, Ānanda.

221. ... of those with retentiveness, that is, Ānanda.

222. ... of those with resolve, that is, Ānanda.

223. ... of attendants, that is, Ānanda.

224. ... of those with great assemblies, that is, Uruvelakassapa.

225. ... of those who inspire confidence in families, that is, Kāḷudāyī.

226. ... Of those with few afflictions, that is, Bākula.

227. ... Of those who recollect past lives, that is, Sobhita.

228. ... Of those who know the monastic discipline, that is, Upāli.

229. ... Of those who instruct Buddhist monks, that is, Nandaka.

230. ... Of those with guarded sense faculties, that is, Nanda.

231. ... Of those who instruct Buddhist monks, that is, Mahākappina.

232. ... Of those skilled in the fire element, that is, Sāgata.

233. ... Of those with ingenuity, that is, Rādha.

234. ... Of those who wear coarse robes, that is, Mogharāja.

Fourth Chapter.

5.

Fifth Chapter

235. "This is the foremost of my Buddhist nun disciples in seniority, that is, Mahāpajāpati Gotamī."

236. ... Of those with great wisdom, that is, Khemā.

237. ... Of those with spiritual powers, that is, Uppalavaṇṇā.

238. ... of those versed in monastic discipline, that is, Paṭācārā.

239. ... of those who expound the Teaching, that is, Dhammadinnā.

240. ... of the meditators, that is, Nandā.

241. ... of those with aroused energy, that is, Soṇā.

242. ... of those with the divine eye, that is, Bakulā.

243. ... of those with swift direct knowledge, that is, Bhaddā Kuṇḍalakesā.

244. ... of those who recollect past lives, that is, Bhaddā Kāpilānī.

245. ... of those who have attained great direct knowledge, that is, Bhaddakaccānā.

246. ... of those who wear coarse robes, that is, Kisāgotamī.

247. ... of those disposed to faith, that is, Siṅgālakamātā.

Fifth Chapter.

6.

Sixth Chapter

248. "This is the foremost of my male lay follower disciples in going for refuge first, that is, the merchants Tapussa and Bhallika."

249. ... Of donors, that is, the householder Sudatta Anāthapiṇḍika.

250. ... Of Teaching speakers, that is, the householder Citta of Macchikāsaṇḍa.

251. ... Of those who sustain the assembly with the four means of sustaining a favorable relationship, that is, Hatthaka of Āḷavī.

252. ... Of donors of sublime offerings, that is, Mahānāma the Sakyan.

253. ... Of donors of agreeable offerings, that is, the householder Ugga of Vesālī.

254. ... Of those who attend to the Community, that is, the householder Uggata of Hatthigāma.

255. ... Of those with verified confidence, that is, Sūrambaṭṭha.

256. ... Of those with confidence in an individual, that is, Jīvaka Komārabhacca.

257. ... that is, the householder Nakulapitā among those who are intimate.

Chapter Six.

7.

Chapter Seven

258. "This is the foremost of my female lay follower disciples in going for refuge first, that is, Sujātā, daughter of Seniya."

259. ... that is, Visākhā Migāramātā among those who give.

260. ... that is, Khujjuttarā among those who are learned.

261. ... that is, Sāmāvatī among those who dwell in friendliness.

262. ... that is, Uttarānandamātā among the meditators.

263. ... that is, Suppavāsā, daughter of Koliya, among those who give superior offerings.

264. ... that is, the woman lay follower Suppiyā among those who tend to the sick.

265. ... that is, Kātiyānī among those with verified confidence.

266. ... that is, the housewife Nakulamātā among those who are intimate.

267. ... Among those with faith through oral tradition, that is, Kāḷī, the female lay follower from the family house.

The seventh chapter.

The Chapter on the Foremost, the fourteenth.

15.

Text on the Impossible

1.

The First Chapter

268. "It is impossible, monks, it cannot happen that one accomplished in view would consider any formation as permanent. This is not a possible position. But it is possible, monks, that a worldling would consider some formation as permanent. This is indeed possible."

269. "It is impossible, monks, it cannot happen that one accomplished in view would consider any formation as happiness. This is not a possible position. But it is possible, monks, that a worldling would consider some formation as happiness. This is indeed possible."

270. "It is impossible, monks, it cannot happen that one accomplished in view would consider any thing as self. This is not a possible position. But it is possible, monks, that a worldling would consider some thing as self. This is indeed possible."

271. "It is impossible, monks, it cannot happen that one accomplished in view would deprive their mother of life. This is not a possible position. But it is possible, monks, that a worldling would deprive their mother of life. This is indeed possible."

272. "It is impossible, monks, it cannot happen that one accomplished in view would deprive their father of life. This is not a possible position. But it is possible, monks, that a worldling would deprive their father of life. This is indeed possible."

273. "It is impossible, monks, it cannot happen that one accomplished in view would deprive an Arahant of life. This is not a possible position. But it is possible, monks, that a worldling would deprive an Arahant of life. This is indeed possible."

274. "It is impossible, monks, it cannot happen that one accomplished in view would with malicious intent shed the blood of a The Truth Finder. This is not a possible position. But it is possible, monks, that a worldling would with malicious intent shed the blood of a The Truth Finder. This is indeed possible."

275. "It is impossible, monks, it cannot happen that one accomplished in view would cause a schism in the Community. This is not a possible position. But it is possible, monks, that a worldling would cause a schism in the Community. This is indeed possible."

276. "It is impossible, monks, it cannot happen that one accomplished in view would acknowledge another teacher. This is not a possible position. But it is possible, monks, that a worldling would acknowledge another teacher. This is indeed possible."

277. "It is impossible, monks, it cannot happen that two Arahants who are Perfectly Enlightened Ones could arise simultaneously in the same world system. This is not a possible position. But it is possible, monks, that just one Arahant who is a Perfectly Enlightened One could arise in a world system. This is indeed possible."

First Chapter.

2.

The Second Chapter

278. "It is impossible, monks, it cannot happen that two wheel-turning monarchs could arise simultaneously in the same world system. This is not a possible position. But it is possible, monks, that one wheel-turning monarch could arise in a world system. This is indeed possible."

279. "It is impossible, monks, it cannot happen that a woman would be an Arahant who is a Perfectly Enlightened One. This is not a possible position. But it is possible, monks, that a man would be an Arahant who is a Perfectly Enlightened One. This is indeed possible."

280. "It is impossible, monks, it cannot happen that a woman would be a wheel-turning monarch. This is not a possible position. But it is possible, monks, that a man would be a wheel-turning monarch. This is indeed possible."

281-283. "It is impossible, monks, it cannot happen that a woman would attain the state of Sakka...etc... would attain the state of Māra...etc... would attain the state of Brahmā. This is not a possible position. But it is possible, monks, that a man would attain the state of Sakka...etc... would attain the state of Māra...etc... would attain the state of Brahmā. This is indeed possible."

284. "It is impossible, monks, it cannot happen that bodily misconduct would result in an agreeable, pleasing and pleasant consequence. This is not a possible position. But it is possible, monks, that bodily misconduct would result in a disagreeable, unpleasing and unpleasant consequence. This is indeed possible."

285-286. "It is impossible, monks, it cannot happen that verbal misconduct...etc... that mental misconduct would result in an agreeable, pleasing and pleasant consequence. This is not a possible position. But it is possible, monks, that mental misconduct would result in a disagreeable, unpleasing and unpleasant consequence. This is indeed possible."

The Second Chapter.

3.

The Third Chapter

287. "It is impossible, monks, it cannot happen that good bodily conduct would result in a disagreeable, unpleasing and unpleasant consequence. This is not a possible position. But it is possible, monks, that good bodily conduct would result in an agreeable, pleasing and pleasant consequence. This is indeed possible."

288-289. "It is impossible, monks, it cannot happen that good verbal conduct...etc... that good mental conduct would result in a disagreeable, unpleasing and unpleasant consequence. This is not a possible position. But it is possible, monks, that good mental conduct would result in an agreeable, pleasing and pleasant consequence. This is indeed possible."

290. "It is impossible, monks, it cannot happen that one engaged in bodily misconduct would, with that as cause and condition, with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world. This is not a possible position. But it is possible, monks, that one engaged in bodily misconduct would, with that as cause and condition, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell. This is indeed possible."

291-292. "It is impossible, monks, it cannot happen that one engaged in verbal misconduct...etc... that one engaged in mental misconduct would, with that as cause and condition, with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world. This is not a possible position. But it is possible, monks, that one engaged in mental misconduct would, with that as cause and condition, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell. This is indeed possible."

293. "It is impossible, monks, it cannot happen that one engaged in good bodily conduct would, with that as cause and condition, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell. This is not a possible position. But it is possible, monks, that one engaged in good bodily conduct would, with that as cause and condition, with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world. This is indeed possible."

294-295. "It is impossible, monks, it cannot happen that one engaged in good verbal conduct...etc... that one engaged in good mental conduct would, with that as cause and condition, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell. This is not a possible position. But it is possible, monks, that one engaged in good mental conduct would, with that as cause and condition, with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world. This is indeed possible."

Third Chapter.

Text on the Impossible, Fifteenth.

16.

Text on One Thing

1.

The First Chapter

296. "Monks, one thing when developed and cultivated leads to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna. What is that one thing? Recollection of the Buddha. This one thing, monks, when developed and cultivated leads to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna."

297. "Monks, one thing when developed and cultivated leads to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna. What is that one thing? Recollection of the Teaching...etc... recollection of the Community... recollection of virtue... recollection of giving up... recollection of deities... mindfulness of breathing... mindfulness of death... mindfulness directed to the body... recollection of peace. This one thing, monks, when developed and cultivated leads to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna."

First Chapter.

2.

The Second Chapter

298. "Monks, I do not see any other single factor by which unwholesome states that have not yet arisen arise, or unwholesome states that have already arisen lead to increase and expansion, as this: wrong view. Monks, for one with wrong view, unwholesome states that have not yet arisen arise, and unwholesome states that have already arisen lead to increase and expansion."

299. "Monks, I do not see any other single factor by which wholesome states that have not yet arisen arise, or wholesome states that have already arisen lead to increase and expansion, as this: right view. Monks, for one with right view, wholesome states that have not yet arisen arise, and wholesome states that have already arisen lead to increase and expansion."

300. "Monks, I do not see any other single factor by which wholesome states that have not yet arisen do not arise, or wholesome states that have already arisen decline, as this: wrong view. Monks, for one with wrong view, wholesome states that have not yet arisen do not arise, and wholesome states that have already arisen decline."

301. "Monks, I do not see any other single factor by which unwholesome states that have not yet arisen do not arise, or unwholesome states that have already arisen decline, as this: right view. Monks, for one with right view, unwholesome states that have not yet arisen do not arise, and unwholesome states that have already arisen decline."

302. "Monks, I do not see any other single factor by which wrong view that has not yet arisen arises, or wrong view that has already arisen increases, as this: careless attention. "Monks, for one who attends carelessly, wrong view that has not yet arisen arises, and wrong view that has already arisen increases."

303. "Monks, I do not see any other single factor by which right view that has not yet arisen arises, or right view that has already arisen increases, as this: careful attention. "Monks, for one who attends carefully, right view that has not yet arisen arises, and right view that has already arisen increases."

304. "Monks, I do not see any other single factor by which beings, with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell, as this: wrong view. Monks, beings endowed with wrong view, with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell."

305. "Monks, I do not see any other single factor by which beings, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world, as this: right view. Monks, beings endowed with right view, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world."

306. "Monks, for a person of wrong view, whatever bodily action is accomplished and undertaken in accordance with that view, whatever verbal action...etc... whatever mental action is accomplished and undertaken in accordance with that view, whatever volition, whatever longing, whatever wish, whatever formations - all those states lead to what is unwished for, unwanted, disagreeable, to harm and to suffering. What is the reason for this? Because, monks, his view is evil. Just as, monks, when a seed of neem, or a seed of bitter gourd, or a seed of bitter cucumber is planted in moist earth, whatever earth-essence it takes up and whatever water-essence it takes up, all that leads to bitterness, harshness, and unpleasantness. What is the reason for this? Because, monks, the seed is bad. Even so, monks, for a person of wrong view, whatever bodily action is accomplished and undertaken in accordance with that view, whatever verbal action...etc... whatever mental action is accomplished and undertaken in accordance with that view, whatever volition, whatever longing, whatever wish, whatever formations - all those states lead to what is unwished for, unwanted, disagreeable, to harm and to suffering. What is the reason for this? Because, monks, his view is evil."

307. "Monks, for a person of right view, whatever bodily action is accomplished and undertaken in accordance with that view, whatever verbal action...etc... whatever mental action is accomplished and undertaken in accordance with that view, whatever volition, whatever longing, whatever wish, whatever formations - all those states lead to what is wished for, wanted, agreeable, to welfare and to happiness. What is the reason for this? Because, monks, his view is excellent. Just as, monks, when a seed of sugarcane, or a seed of rice, or a seed of grape is planted in moist earth, whatever earth-essence it takes up and whatever water-essence it takes up, all that leads to sweetness, pleasantness, and natural deliciousness. What is the reason for this? Because, monks, the seed is excellent. Even so, monks, for a person of right view, whatever bodily action is accomplished and undertaken in accordance with that view, whatever verbal action...etc... whatever mental action is accomplished and undertaken in accordance with that view, whatever volition, whatever longing, whatever wish, whatever formations - all those states lead to what is wished for, wanted, agreeable, to welfare and to happiness. What is the reason for this? Because, monks, his view is excellent."

The Second Chapter.

3.

The Third Chapter

308. "Monks, one individual, when arising in the world, arises for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of devas and human beings. Which one individual? One who has wrong view, with distorted vision. Having removed many people from the true Teaching, he establishes them in what is not the Teaching. This, monks, is the one individual who, when arising in the world, arises for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of devas and human beings."

309. "Monks, one individual, when arising in the world, arises for the welfare of the multitude, for the happiness of the multitude, for the good, welfare, and happiness of devas and humans. Which one individual? One who has right view, with undistorted vision. Having lifted up many people from wrong Teaching, he establishes them in the true Teaching. This, monks, is the one individual who, when arising in the world, arises for the welfare of the multitude, for the happiness of the multitude, for the good, welfare, and happiness of devas and humans."

310. "Monks, I do not see any other single thing that is so greatly blameworthy as this: wrong view. Monks, wrong views are the most greatly blameworthy things."

311. "Monks, I do not see any other single individual who practises for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of devas and human beings as this: Makkhali, the misguided man. Just as, monks, a fish trap set in the mouth of a river would be for the harm, suffering, calamity and disaster of many fish; even so, monks, Makkhali, the misguided man, seems like a human trap arisen in the world for the harm, suffering, calamity and disaster of many beings."

312. "Monks, in a badly taught Teaching and discipline, the one who encourages, the one whom he encourages, and the one who thus encouraged practises accordingly - all of them generate much demerit. What is the reason for this? Because of the Teaching being badly taught, monks."

313. "Monks, in a well taught Teaching and discipline, the one who encourages, the one whom he encourages, and the one who thus encouraged practises accordingly - all of them generate much merit. What is the reason for this? Because of the Teaching being well taught, monks."

314. "Monks, in a badly taught Teaching and discipline, the measure should be known by the giver, not by the receiver. What is the reason for this? Because of the Teaching being badly taught, monks."

315. "Monks, in a well taught Teaching and discipline, the measure should be known by the receiver, not by the giver. What is the reason for this? Because of the Teaching being well taught, monks."

316. "Monks, in a badly taught Teaching and discipline, one who is energetic dwells in suffering. What is the reason for this? Because of the Teaching being badly taught, monks."

317. "Monks, in a well taught Teaching and discipline, one who is lazy dwells in suffering. What is the reason for this? Because of the Teaching being well taught, monks."

318. "Monks, in a badly taught Teaching and discipline, one who is lazy dwells in happiness. What is the reason for this? Because of the Teaching being badly taught, monks."

319. "Monks, in a well taught Teaching and discipline, one who is energetic dwells in happiness. What is the reason for this? Because of the Teaching being well taught, monks."

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

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

Third Chapter.

4.

The Fourth Chapter

322. "Just as, monks, in this Rose-Apple Land there are few delightful parks, delightful forests, delightful landscapes, and delightful lotus ponds; rather, far more numerous are the riverbanks and rough river terrain, places with stumps and thorns, and uneven mountains; even so, monks, few are those beings who are land-born; rather, far more numerous are those beings who are water-born."

323. ... Even so, monks, few are those beings who are reborn among human beings; rather, far more numerous are those beings who are reborn elsewhere than among human beings.

... Even so, monks, few are those beings who are reborn in the middle countries; rather, far more numerous are those beings who are reborn in the border regions among the barbarous foreigners who are unintelligent.

324. ... Even so, monks, few are those beings who are wise, not dull, not dumb and mute, capable of understanding the meaning of what is well-spoken and ill-spoken; rather, far more numerous are those beings who are unwise, dull, dumb and mute, not capable of understanding the meaning of what is well-spoken and ill-spoken.

325. ... Even so, monks, few are those beings who are endowed with the noble eye of wisdom; rather, far more numerous are those beings who are possessed by ignorance, confused.

326. ... Even so, monks, few are those beings who get to see the Truth Finder; rather, far more numerous are those beings who do not get to see the Truth Finder.

327. ... Even so, monks, few are those beings who get to hear the Teaching and Discipline proclaimed by the Truth Finder; rather, far more numerous are those beings who do not get to hear the Teaching and Discipline proclaimed by the Truth Finder.

328. ... Even so, monks, few are those beings who, having heard the Teaching, retain it; rather, far more numerous are those beings who, having heard the Teaching, do not retain it.

329. ... Even so, monks, few are those beings who examine the meaning of the elements and mental states; rather, far more numerous are those beings who do not examine the meaning of the elements and mental states.

330. ... Even so, monks, few are those beings who, having understood the meaning and the Teaching, practise in accordance with the Teaching; rather, far more numerous are those beings who, having understood the meaning and the Teaching, do not practise in accordance with the Teaching.

331. ... Even so, monks, few are those beings who are stirred by things that should stir them; rather, far more numerous are those beings who are not stirred by things that should stir them.

332. ... Even so, monks, few are those beings who, being stirred, strive carefully; rather, far more numerous are those beings who, being stirred, do not strive carefully.

333. ... Even so, monks, few are those beings who, having made relinquishment their object, gain concentration, gain one-pointedness of mind; rather, far more numerous are those beings who, having made relinquishment their object, do not gain concentration, do not gain one-pointedness of mind.

334. ... Even so, monks, few are those beings who gain excellent food and tastes; rather, far more numerous are those beings who do not gain excellent food and tastes, who sustain themselves by gathering alms in their bowls.

335. ... Even so, monks, few are those beings who gain the taste of the goal, the taste of the Teaching, and the taste of liberation; rather, far more numerous are those beings who do not gain the taste of the goal, the taste of the Teaching, and the taste of liberation. Therefore, monks, you should train thus: 'We will become those who gain the taste of the goal, the taste of the Teaching, and the taste of liberation.' This is how you should train.

336-338. "Just as, monks, in this Rose-Apple Land there are few delightful parks, delightful forests, delightful landscapes, and delightful lotus ponds; rather, far more numerous are the riverbanks and rough river terrain, places with stumps and thorns, and uneven mountains. Even so, monks, few are those beings who, when passing away from the human realm, are reborn among human beings; rather, far more numerous are those beings who, when passing away from the human realm, are reborn in hell...etc... are reborn in the animal realm...etc... are reborn in the domain of ghosts."

339-341. ... Even so, monks, few are those beings who, when passing away from the human realm, are reborn among deities; rather, far more numerous are those beings who, when passing away from the human realm, are reborn in hell... are reborn in the animal realm... are reborn in the domain of ghosts.

342-344. ... Even so, monks, few are those beings who, when passing away from the deities, are reborn among deities; rather, far more numerous are those beings who, when passing away from the deities, are reborn in hell... are reborn in the animal realm... are reborn in the domain of ghosts.

345-347. ... Even so, monks, few are those beings who, when passing away from the deities, are reborn among human beings; rather, far more numerous are those beings who, when passing away from the deities, are reborn in hell... are reborn in the animal realm... are reborn in the domain of ghosts.

348-350. ... Even so, monks, few are those beings who, when passing away from hell, are reborn among human beings; rather, far more numerous are those beings who, when passing away from hell, are reborn in hell... are reborn in the animal realm... are reborn in the domain of ghosts.

351-353. ... Even so, monks, few are those beings who, when passing away from hell, are reborn among deities; rather, far more numerous are those beings who, when passing away from hell, are reborn in hell... are reborn in the animal realm... are reborn in the domain of ghosts.

354-356. ... Even so, monks, few are those beings who, when passing away from the animal realm, are reborn among human beings; rather, far more numerous are those beings who, when passing away from the animal realm, are reborn in hell... are reborn in the animal realm... are reborn in the domain of ghosts.

357-359. ... Even so, monks, few are those beings who, when passing away from the animal realm, are reborn among deities; rather, far more numerous are those beings who, when passing away from the animal realm, are reborn in hell... are reborn in the animal realm... are reborn in the domain of ghosts.

360-362. ... Even so, monks, few are those beings who, when passing away from the domain of ghosts, are reborn among human beings; rather, far more numerous are those beings who, when passing away from the domain of ghosts, are reborn in hell... are reborn in the animal realm... are reborn in the domain of ghosts.

363-365. ... Even so, monks, few are those beings who, when passing away from the domain of ghosts, are reborn among deities; rather, far more numerous are those beings who, when passing away from the domain of ghosts, are reborn in hell... are reborn in the animal realm... are reborn in the domain of ghosts.

Fourth Chapter.

The Rose-Apple Land Repetition Series is concluded.

Text on One Thing, Sixteenth.

17.

The Chapter on Qualities Engendering Confidence

366-381. "This is a gain, monks, namely being a forest-dweller...etc... being an almsfood-eater... being a rag-robe-wearer... being a three-robe-wearer... being a Teaching-speaker... being a holder of discipline... being learned... being of long standing... being accomplished in deportment... being accomplished in retinue... having a large retinue... being from a good family... being beautiful in appearance... being of good speech... having fewness of wishes... having few afflictions."

The sixteen things that create confidence are finished.

The Chapter on Qualities Engendering Confidence is the seventeenth.

18.

Another Chapter on the Finger-snap

382. "If, monks, a monk develops the first meditative absorption even for the time of a finger snap, this monk is called, monks - 'a monk who dwells not empty of meditative absorption, who acts according to the Teacher's Dispensation, who responds to exhortation, who does not eat the country's alms food in vain'. What then to say about those who make much of it!"

383-389. "If, monks, a monk develops the second meditative absorption even for the time of a finger snap...etc... develops the third meditative absorption...etc... develops the fourth meditative absorption...etc... develops the liberation of mind through friendliness...etc... develops the liberation of mind through compassion...etc... develops the liberation of mind through altruistic joy...etc... develops the liberation of mind through equanimity...etc...

390-393. He dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; he dwells contemplating feelings in feelings... etc... he dwells contemplating mind in mind... etc... He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world.

394-397. He generates desire, makes effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states; he generates desire, makes effort, arouses energy, exerts his mind, and strives for the abandoning of arisen evil unwholesome states. He generates desire, makes effort, arouses energy, exerts his mind, and strives for the arising of unarisen wholesome states; he generates desire, makes effort, arouses energy, exerts his mind, and strives for the maintenance, non-decay, increase, expansion, development and fulfilment of arisen wholesome states.

398-401. He develops the basis for spiritual power endowed with concentration due to desire and formations of striving... He develops the basis for spiritual power endowed with concentration due to energy and formations of striving... He develops the basis for spiritual power endowed with concentration due to mind and formations of striving... He develops the basis for spiritual power endowed with concentration due to investigation and formations of striving...

402-406. He develops the faculty of faith... develops the faculty of energy... develops the faculty of mindfulness... develops the faculty of concentration... develops the faculty of wisdom...

407-411. He develops the power of faith... develops the power of energy... develops the power of mindfulness... develops the power of concentration... develops the power of wisdom...

412-418. He develops the enlightenment factor of mindfulness... he develops the enlightenment factor of investigation-of-states... He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... he develops the enlightenment factor of equanimity...

419-426. He develops right view... he develops right intention... he develops right speech... he develops right action... he develops right livelihood... he develops right effort... he develops right mindfulness... he develops right concentration...

427-434. One who perceives form internally sees limited forms externally, beautiful and ugly. 'Having overcome them, I know and see' - one has this perception... one who perceives form internally sees measureless forms externally, beautiful and ugly. 'Having overcome them, I know and see' - one has this perception... one who perceives the formless internally sees limited forms externally, beautiful and ugly. 'Having overcome them, I know and see' - one has this perception... one who perceives the formless internally sees measureless forms externally, beautiful and ugly. 'Having overcome them, I know and see' - one has this perception... one who perceives the formless internally sees forms externally, blue ones, of blue colour, manifesting blue, radiating blue. 'Having overcome them, I know and see' - one has this perception... one who perceives the formless internally sees forms externally, yellow ones, of yellow colour, manifesting yellow, radiating yellow. 'Having overcome them, I know and see' - one has this perception... one who perceives the formless internally sees forms externally, red ones, of red colour, manifesting red, radiating red. one has the perception: 'Having overcome them, I know and see'... one who perceives the formless internally sees forms externally, white ones, of white colour, manifesting white, radiating white. 'Having overcome them, I know and see' - one has this perception...

435-442. One who has form sees forms... one who perceives the formless internally sees forms externally, being resolved upon beauty... with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' one enters and dwells in the base of the infinity of space... with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' one enters and dwells in the base of infinite consciousness... with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' one enters and dwells in the base of nothingness... with the complete transcendence of the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception... with the complete transcendence of the base of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling...

443-452. He develops the earth kasiṇa... He develops the water kasiṇa... He develops the fire kasiṇa... He develops the air kasiṇa... He develops the blue kasiṇa... He develops the yellow kasiṇa... He develops the red kasiṇa... He develops the white kasiṇa... He develops the space kasiṇa... He develops the consciousness kasiṇa...

453-462. He develops the perception of foulness... He develops the perception of death... He develops the perception of repulsiveness in food... He develops the perception of non-delight in the entire world... He develops the perception of impermanence... He develops the perception of suffering in what is impermanent... He develops the perception of non-self in what is suffering... He develops the perception of abandoning... He develops the perception of dispassion... He develops the perception of cessation...

463-472. He develops the perception of impermanence... He develops the perception of non-self... He develops the perception of death... He develops the perception of repulsiveness in food... He develops the perception of non-delight in the entire world... He develops the perception of bones... He develops the perception of worm-infested corpse... He develops the perception of discoloured corpse... He develops the perception of dismembered corpse... He develops the perception of bloated corpse...

473-482. He develops the recollection of the Buddha... He develops the recollection of the Teaching... He develops the recollection of the Community... He develops the recollection of virtue... He develops the recollection of giving up... He develops the recollection of deities... He develops mindfulness of breathing... He develops mindfulness of death... He develops mindfulness directed to the body... He develops the recollection of peace...

483-492. develops the faculty of faith accompanied by the first stage of deep meditation... develops the faculty of energy... develops the faculty of mindfulness... develops the faculty of concentration... develops the faculty of wisdom... develops the power of faith... develops the power of energy... develops the power of mindfulness... develops the power of concentration... develops the power of wisdom...

493-562. "Accompanied by the second meditative absorption...etc... accompanied by the third meditative absorption...etc... accompanied by the fourth meditative absorption...etc... accompanied by friendliness...etc... accompanied by compassion...etc... accompanied by altruistic joy...etc... develops the faculty of faith accompanied by equanimity... develops the faculty of energy... develops the faculty of mindfulness... develops the faculty of concentration... develops the faculty of wisdom... develops the power of faith... develops the power of energy... develops the power of mindfulness... develops the power of concentration... develops the power of wisdom. This monk is called, monks - 'a monk who dwells not empty of meditative absorption, who acts according to the Teacher's Dispensation, who responds to exhortation, who does not eat the country's alms food in vain'. What then to say about those who make much of it!"

Another Chapter on the Finger-snap, the Eighteenth.

19.

The Chapter on Mindfulness Directed to the Body

563. "Monks, for anyone whose mind has pervaded the great ocean, whatever streams that flow to the ocean are included within it; even so, monks, for anyone who has developed and cultivated mindfulness directed to the body, whatever wholesome qualities that partake of true knowledge are included within it."

564-570. "One thing, monks, when developed and cultivated leads to great sense of urgency... leads to great good... leads to great security from bondage... leads to mindfulness and clear comprehension... leads to the attainment of knowledge and vision... leads to dwelling happily in this very life... leads to the realization of the fruit of true knowledge and liberation. What is that one thing? Mindfulness directed to the body. This one thing, monks, when developed and cultivated leads to great sense of urgency... leads to great good... leads to great security from bondage... leads to mindfulness and clear comprehension... leads to the attainment of knowledge and vision... leads to dwelling happily in this very life... leads to the realization of the fruit of true knowledge and liberation."

571. "Monks, when one thing is developed and cultivated, the body becomes tranquil, the mind becomes tranquil, thought and examination subside, and all things that partake of true knowledge go to fulfilment of development. In which one thing? In mindfulness directed to the body. Monks, when this one thing is developed and cultivated, the body becomes tranquil, the mind becomes tranquil, thought and examination subside, and all things that partake of true knowledge go to fulfilment of development."

572. "Monks, when one thing is developed and cultivated, unwholesome states that have not yet arisen do not arise, and unwholesome states that have already arisen are abandoned. In which one thing? In mindfulness directed to the body. Monks, when this one thing is developed and cultivated, unwholesome states that have not yet arisen do not arise, and unwholesome states that have already arisen are abandoned."

573. "Monks, when one thing is developed and cultivated, wholesome states that have not yet arisen arise, and wholesome states that have already arisen lead to increase and expansion. In which one thing? In mindfulness directed to the body. Monks, when this one thing is developed and cultivated, wholesome states that have not yet arisen arise, and wholesome states that have already arisen lead to increase and expansion."

574. "Monks, when one thing is developed and cultivated, ignorance is abandoned, true knowledge arises, the conceit 'I am' is abandoned, the underlying tendencies are uprooted, and the fetters are abandoned. In which one thing? In mindfulness directed to the body. Monks, when this one thing is developed and cultivated, ignorance is abandoned, true knowledge arises, the conceit 'I am' is abandoned, the underlying tendencies are uprooted, and the fetters are abandoned."

575-576. "One thing, monks, when developed and cultivated leads to the penetration of wisdom... leads to final Nibbāna without clinging. What is that one thing? Mindfulness directed to the body. This one thing, monks, when developed and cultivated leads to the penetration of wisdom... leads to final Nibbāna without clinging."

577-579. "Monks, when one thing is developed and cultivated, there is penetration of the various elements... there is penetration of the diverse elements... there is analytical knowledge of the various elements. In which one thing? In mindfulness directed to the body. Monks, when this one thing is developed and cultivated, there is penetration of the various elements... there is penetration of the diverse elements... there is analytical knowledge of the various elements."

580-583. "One thing, monks, when developed and cultivated, leads to the realization of the fruit of stream-entry... leads to the realization of the fruit of once-returning... leads to the realization of the fruit of non-returning... leads to the realization of the fruit of Arahantship. What is that one thing? Mindfulness directed to the body. This one thing, monks, when developed and cultivated, leads to the realization of the fruit of stream-entry... leads to the realization of the fruit of once-returning... leads to the realization of the fruit of non-returning... leads to the realization of the fruit of Arahantship."

584-599. "One thing, monks, when developed and cultivated leads to the acquisition of wisdom... leads to the growth of wisdom... leads to the expansion of wisdom... leads to great wisdom... leads to extensive wisdom... leads to vast wisdom... leads to deep wisdom... leads to extraordinary wisdom... leads to broad wisdom... leads to abundant wisdom... leads to quick wisdom... leads to swift wisdom... leads to joyous wisdom... leads to swift understanding... leads to sharp wisdom... leads to penetrative wisdom. What is that one thing? Mindfulness directed to the body. This one thing, monks, when developed and cultivated leads to the acquisition of wisdom... leads to the growth of wisdom... leads to the expansion of wisdom... leads to great wisdom... leads to extensive wisdom... leads to vast wisdom... leads to deep wisdom... leads to extraordinary wisdom... leads to broad wisdom... leads to abundant wisdom... leads to quick wisdom... leads to swift wisdom... leads to joyous wisdom... leads to swift understanding... leads to sharp wisdom... leads to penetrative wisdom."

The Chapter on Mindfulness Directed to the Body, the Nineteenth.

20.

The Chapter on the Deathless

600. "Monks, those who do not partake of mindfulness directed to the body do not partake of the Deathless. Monks, those who partake of mindfulness directed to the body partake of the Deathless."

601. "Monks, the Deathless is not partaken of by those for whom mindfulness directed to the body is not partaken of. Monks, the Deathless is partaken of by those for whom mindfulness directed to the body is partaken of."

602. "Monks, the Deathless is lost by those for whom mindfulness directed to the body is lost. Monks, the Deathless is not lost by those for whom mindfulness directed to the body is not lost."

603. "Monks, the Deathless is missed by those for whom mindfulness directed to the body is missed. Monks, the Deathless is undertaken by those for whom mindfulness directed to the body is undertaken."

604. "Monks, those who were negligent with mindfulness directed to the body were negligent with the Deathless. Monks, those who were not negligent with mindfulness directed to the body were not negligent with the Deathless."

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

606. "Monks, the Deathless is not pursued by those for whom mindfulness directed to the body is not pursued. Monks, the Deathless is pursued by those for whom mindfulness directed to the body is pursued."

607. "Monks, the Deathless is not developed by those for whom mindfulness directed to the body is not developed. Monks, the Deathless is developed by those for whom mindfulness directed to the body is developed."

608. "Monks, the Deathless is not cultivated by those for whom mindfulness directed to the body is not cultivated. Monks, the Deathless is cultivated by those for whom mindfulness directed to the body is cultivated."

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

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

611. "Monks, the Deathless is not realised by those for whom mindfulness directed to the body is not realised. Monks, the Deathless is realised by those for whom mindfulness directed to the body is realised."

The Chapter on the Deathless, the twentieth.

The Book of the Ones is concluded.