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XI. Non-Dhamma

“Bhikkhus, those bhikkhus who explain non-Dhamma as nonDhamma are acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings. These bhikkhus generate much merit and sustain this good Dhamma.”
141 (2)–149 (10)
(141) “Bhikkhus, those bhikkhus who explain Dhamma as Dhamma . . . (142) . . . non-discipline as non-discipline . . .
(143) . . . discipline as discipline . . . (144) . . . what has not been stated and uttered by the Tathāgata as not having been stated and uttered by him . . . (145) . . . what has been stated and uttered by the Tathāgata as having been stated and uttered by him. . . [20]
(146) . . . what has not been practiced by the Tathāgata as not having been practiced by him . . . (147) . . . what has been practiced by the Tathāgata as having been practiced by him . . . (148) . . . what has not been prescribed by the Tathāgata as not having been prescribed by him . . . (149) . . . what has been prescribed by the Tathāgata as having been prescribed by him are acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings. These bhikkhus generate much merit and sustain this good Dhamma.”

150 (1)

xII. Not an offense

“Bhikkhus, those bhikkhus who explain what is not an offense as an offense are acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings. These bhikkhus generate much demerit and cause this good Dhamma to disappear.”

151 (2)–159 (10)
(151) “Bhikkhus, those bhikkhus who explain what is an offense as no offense . . . (152) . . . a light offense as a grave offense . . . (153) . . . a grave offense as a light offense . . . (154) . . . a coarse offense as not a coarse offense . . . (155) . . . an offense that is not coarse as a coarse offense . . . (156) . . . a remediable offense as an irremediable offense . . . [21] (157) . . . an irremediable offense as a remediable offense . . . (158) . . . an offense with redress as an offense without redress . . . (159) . . . an offense without redress as an offense with redress are acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings.66 These bhikkhus generate much demerit and cause this good Dhamma to disappear.”
160 (11)
“Bhikkhus, those bhikkhus who explain what is no offense as no offense are acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and humans. These bhikkhus generate much merit and sustain this good Dhamma.”
161 (12)–169 (20)
(161) “Bhikkhus, those bhikkhus who explain an offense as an offense . . . (162) . . . a light offense as a light offense . . . (163) . . . a grave offense as a grave offense . . . (164) . . . a coarse offense as a coarse offense . . . (165) . . . an offense that is not coarse as not a coarse offense . . . (166) . . . a remediable offense as a remediable offense . . . (167) . . . an irremediable offense as an irremediable offense . . . (168) . . . an offense with redress as an offense with redress . . . (169) . . . an offense without redress as an offense without redress are acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and humans. These bhikkhus generate much merit and sustain this good Dhamma.” [22]

170 (1)

XIII. One person

“Bhikkhus, there is one person who arises in the world for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and human beings.67 Who is that one person? The Tathāgata, the Arahant, the Perfectly Enlightened One. This is that one person who arises in the world . . . for the good, welfare, and happiness of devas and human beings.”
171 (2)–174 (5)
(171) “Bhikkhus, the manifestation of one person is rare in the world . . . (172) . . . there is one person arising in the world who is extraordinary . . . (173) . . . the death of one person is lamented by many people . . . (174)68 . . . there is one person arising in the world who is unique, without a peer, without counterpart, incomparable, matchless, unrivaled, unequaled, without equal,69 the foremost of bipeds.70 Who is that one person? The Tathāgata, the Arahant, the Perfectly Enlightened One. This is that one person arising in the world who is . . . the foremost of bipeds.”
175 (6)–186 (17)71
“Bhikkhus, the manifestation of one person is the (175) manifestation of great vision . . . (176) . . . the manifestation of great light . . . (177) . . . the manifestation of great radiance . . . (178) . . . the manifestation of the six things unsurpassed . . . (179) . . . the realization of the four analytical knowledges . . . (180) . . . the penetration of numerous elements . . . (181) . . . the penetration of the diversity of elements . . . (182) . . . the realization of the fruit of true knowledge and liberation [23] . . . (183) . . . the realization of the fruit of stream-entry . . . (184) . . . the realization of the fruit of once-returning . . . (185) . . . the realization of the fruit of nonreturning . . . (186) . . . the realization of the fruit of arahantship. Who is that one person? The Tathāgata, the Arahant, the Perfectly Enlightened One. This is that one person whose manifestation is the manifestation of great vision . . . the realization of the fruit of arahantship.”72
187 (18)
“Bhikkhus, I do not see even a single person who properly continues to keep in motion the unsurpassed wheel of the Dhamma set in motion by the Tathāgata as does Sāriputta. Sāriputta properly continues to keep in motion the unsurpassed wheel of the Dhamma set in motion by the Tathāgata.”

I. First Subchapter

XIV. Foremost

188 (1)–197 (10)
(188) “Bhikkhus, the foremost of my bhikkhu disciples in seniority is Aññākoṇḍañña.”74
(189) “. . . among those with great wisdom is Sāriputta.”75
(190) “. . . among those with psychic potency is Mahāmoggallāna.”76
(191) “. . . among those who expound the ascetic practices is Mahākassapa.”77
(192) “. . . among those with the divine eye is Anuruddha.”78
(193) “. . . among those from eminent families is Bhaddiya Kāḷigodhāyaputta.”79
(194) “. . . among those with a sweet voice is Lakuṇṭaka Bhaddiya.”80
(195) “. . . among those with the lion’s roar is Piṇḍola Bhāradvāja.”81
(196) “. . . among those who speak on the Dhamma is Puṇṇa Mantāṇiputta.”82
(197) “. . . among those who explain in detail the meaning of what has been stated in brief is Mahākaccāna.” [24]
II. Second Subchapter 198 (1)–208 (11)
(198) “Bhikkhus, the foremost of my bhikkhu disciples among
those who create a mind-made body is Cullapanthaka.”83
(199) “. . . among those skilled in mental transformation is Cullapanthaka.”
(200) “. . . among those skilled in the transformation of perception is Mahāpanthaka.”84
(201) “. . . among those who dwell without conflict is Subhūti.”85
(202) “. . . among those worthy of gifts is Subhūti.”
(203) “. . . among forest dwellers is Revata Khadiravaniya.”86
(204) “. . . among meditators is Kaṅkhārevata.”87
(205) “. . . among those who arouse energy is Soṇa Koḷivīsa.”88
(206) “. . . among those who are excellent speakers is Soṇa Kuṭikaṇṇa.”89

(207) “. . . among those who make gains is Sīvalī.”90
(208) “. . . among those resolved through faith is Vakkalī.”91
iii. Third Subchapter 209 (1)–218 (10)
(209) “Bhikkhus, the foremost of my bhikkhu disciples among
those who desire the training is Rāhula.”92
(210) “. . . among those who have gone forth out of faith is Raṭṭhapāla.”93
(211) “. . . among those who are first to take meal tickets is Kuṇḍadhāna.”94
(212) “. . . among those who compose inspired verse is Vaṅgīsa.”95
(213) “. . . among those who inspire confidence in all respects is Upasena Vaṅgantaputta.”96
(214) “. . . among those who assign lodgings is Dabba Mallaputta.”97
(215) “. . . among those pleasing and agreeable to the deities is Piḷindavaccha.”98
(216) “. . . among those who quickly attain direct knowledge is Bāhiya Dārucīriya.”99
(217) “. . . among those with variegated speech is Kumārakassapa.”100
(218) “. . . among those who have attained the analytical knowledges is Mahākoṭṭhita.”101
iv. Fourth Subchapter 219 (1)–234 (16)
(219) “Bhikkhus, the foremost of my bhikkhu disciples among
those who are learned is Ānanda.”102
(220) “. . . among those with good memory is Ānanda.” [25]
(221) “. . . among those with a quick grasp is Ānanda.”103
(222) “. . . among those who are resolute is Ānanda.”104
(223) “. . . among personal attendants is Ānanda.”
(224) “. . . among those with a large retinue is Uruvelakassapa.”105
(225) “. . . among those who inspire confidence in families is Kāludāyi.”106

(226) “. . . among those with good health is Bakkula.”107
(227) “. . . among those who recollect past lives is Sobhita.”108
(228) “. . . among the upholders of the discipline is Upāli.”109
(229) “. . . among those who exhort bhikkhunīs is Nandaka.”110
(230) “. . . among those who guard the doors of the sense faculties is Nanda.”111
(231) “. . . among those who exhort bhikkhus is Mahākappina.”112
(232) “. . . among those with skill with the fire element is Sāgata.”113
(233) “. . . among those who receive eloquent discourses is Rādha.”114
(234) “. . . among those who wear coarse robes is Mogharājā.”115
V. Fifth Subchapter 235 (1)–247 (13)
(235) “Bhikkhus, the foremost of my bhikkhunī disciples in
seniority is Mahāpajāpatī Gotamī.”116
(236) “. . . among those with great wisdom is Khemā.”117
(237) “. . . among those with psychic potency is Uppalavaṇṇā.”118
(238) “. . . among those who uphold the discipline is Paṭācārā.”119
(239) “. . . among speakers on the Dhamma is Dhammadinnā.”120
(240) “. . . among meditators is Nandā.”121
(241) “. . . among those who arouse energy is Soṇā.”122
(242) “. . . among those with the divine eye is Sakulā.”123
(243) “. . . among those who quickly attain direct knowledge is Bhaddā Kuṇḍalakesā.”124
(244) “. . . among those who recollect past lives is Bhaddā Kāpilānī.”125
(245) “. . . among those who attain great direct knowledge is Bhaddā Kaccānā.”126
(246) “. . . among those who wear coarse robes is Kisāgotamī.”127
(247) “. . . among those resolved through faith is Sigālamātā.”128

vi. Sixth Subchapter
248 (1)–257 (10)
(248) “Bhikkhus, the foremost of my male lay followers in being the first to go for refuge [26] are the merchants Tapussa and Bhallika.”129
(249) “. . . among donors is the householder Sudatta Anāthapiṇḍika.”130
(250) “. . . among speakers on the Dhamma is the householder Citta of Macchikāsaṇḍa.”131
(251) “. . . among those who make use of the four means of attracting and sustaining others is Hatthaka of Āḷavī.”132
(252) “. . . among those who give what is excellent is Mahānāma the Sakyan.”133
(253) “. . . among those who give what is agreeable is the householder Ugga of Vesālī.”134
(254) “. . . among attendants of the Saṅgha is the householder Uggata.”135
(255) “. . . among those with unwavering confidence is Sūra Ambaṭṭha.”136
(256) “. . . among those with confidence in persons is Jīvaka Komārabhacca.”137
(257) “. . . among those who have trust is the householder Nakulapitā.”138
vii. Seventh Subchapter 258 (1)–267 (10)
(258) “Bhikkhus, the foremost of my female lay followers in being
the first to go for refuge is Sujātā, daughter of Senānī.”139
(259) “. . . among donors is Visākhā Migāramātā.”140
(260) “. . . among those who are learned is Khujjuttarā.”141
(261) “. . . among those who dwell in loving-kindness is Sāmāvatī.”142
(262) “. . . among meditators is Uttarā Nandamātā.”143
(263) “. . . among those who give what is excellent is Suppavāsā the Koliyan daughter.”144
(264) “. . . among those who attend on the sick is the female lay follower Suppiyā.”145
(265) “. . . among those with unwavering confidence is Kātiyānī.”146

(266) “. . . among those who are intimate is the housewife Nakulamātā.”147
(267) “. . . among those whose confidence is based on hearsay is the female lay follower Kāḷī of Kuraraghara.”148

268 (1)

xV. ImPOssIble149

“It is impossible and inconceivable, bhikkhus, that a person accomplished in view could consider any conditioned phenomenon as permanent; there is no such possibility. But it is possible [27] that a worldling might consider some conditioned phenomenon as permanent; there is such a possibility.”150
269 (2)
“It is impossible and inconceivable, bhikkhus, that a person accomplished in view could consider any conditioned phenomenon as pleasurable; there is no such possibility. But it is possible that a worldling might consider some conditioned phenomenon as pleasurable; there is such a possibility.”151
270 (3)
“It is impossible and inconceivable, bhikkhus, that a person accomplished in view could consider anything as a self; there is no such possibility. But it is possible that a worldling might consider something as a self; there is such a possibility.”152
271 (4)–276 (9)
(271) “It is impossible and inconceivable, bhikkhus, that a person accomplished in view could deprive his mother of life . . . (272) that a person accomplished in view could deprive his father of life . . . (273) that a person accomplished in view could deprive an arahant of life . . . (274) that a person accomplished in view could, with a mind of hatred, shed the blood of the Tathāgatha . . . (275) that a person accomplished in view could create a schism in the Saṅgha . . . (276) that a person accomplished in view could acknowledge someone other [than the Buddha] as teacher; there is no such possibility. But it is possible that a worldling could acknowledge someone other [than the Buddha] as teacher; there is such a possibility.”153

277 (10)
“It is impossible and inconceivable, bhikkhus, that two arahants who are perfectly enlightened Buddhas154 [28] could arise contemporaneously in one world system; there is no such possibility. But it is possible that one arahant who is a perfectly enlightened Buddha might arise in one world system; there is such a possibility.”155
278 (11)
“It is impossible and inconceivable, bhikkhus, that two wheelturning monarchs could arise contemporaneously in one world system; there is no such possibility.156 But it is possible that one wheel-turning monarch might arise in one world system; there is such a possibility.”
279 (12)–283 (16)
(279) “It is impossible and inconceivable, bhikkhus, that a woman could be an arahant who is a perfectly enlightened Buddha . . . (280) . . . that a woman could be a wheel-turning monarch . . . (281) . . . that a woman could occupy the position of Sakka . . . (282) . . . that a woman could occupy the position of Māra . . . (283) . . . that a woman could occupy the position of Brahmā; there is no such possibility. But it is possible that a man could occupy the position of Brahmā; there is such a possibility.”157
284 (17)–286 (19)
(284) “It is impossible and inconceivable, bhikkhus, that a wished for, desired, agreeable result could be produced from bodily misconduct . . . (285) . . . that a wished for, desired, agreeable result could be produced from verbal misconduct . . . (286) . . . that a wished for, desired, agreeable result could be produced from mental misconduct; there is no such possibility. But it is possible that an unwished for, undesired, disagreeable result might be produced [from bodily misconduct . . . from verbal misconduct . . .] from mental misconduct; there is such a possibility.”
287 (20)–289 (22)
(287) “It is impossible and inconceivable, bhikkhus, that an unwished for, undesired, disagreeable result could be produced from bodily good conduct [29] . . . (288) . . . that an unwished for,

undesired, disagreeable result could be produced from verbal good conduct . . . (289) . . . that an unwished for, undesired, disagreeable result could be produced from mental good conduct; there is no such possibility. But it is possible that a wished for, desired, agreeable result could be produced [from bodily good conduct . . . from verbal good conduct . . .] from mental good conduct; there is such a possibility.”158
290 (23)–292 (25)
(290) “It is impossible and inconceivable, bhikkhus, that a person engaging in bodily misconduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world . . . (291) . . . that a person engaging in verbal misconduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world . . . (292) . . . that a person engaging in mental misconduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world; there is no such possibility. But it is possible that a person engaging [in bodily misconduct . . . in verbal misconduct . . .] in mental misconduct could on that account, for that reason, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell; there is such a possibility.”
293 (26)–295 (28)
(293) “It is impossible and inconceivable, bhikkhus, that a person engaging in bodily good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell . . . (294) . . . that a person engaging in verbal good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell . . . (295) . . . that a person engaging in mental good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell; there is no such possibility. But it is possible
[30] that a person engaging [in bodily good conduct . . . in verbal

good conduct . . .] in mental good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world; there is such a possibility.”

I. First Subchapter

XVI. One thing

296 (1)
“Bhikkhus, there is one thing that, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbāna.160 What is that one thing? Recollection of the Buddha.161 This is that one thing that, when developed and cultivated, leads exclusively to disenchantment . . . to nibbāna.”
297 (2)–305 (10)162
(297) “Bhikkhus, there is one thing that, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbāna. What is that one thing? Recollection of the Dhamma. . . . (298) Recollection of the Saṅgha. (299) Recollection of virtuous behavior. (300) Recollection of generosity. . . . (301) Recollection of the devas. (302) Mindfulness of breathing. . . . (303) Mindfulness of death. (304) Mindfulness directed to the body. (305) Recollection of peace.163 This is that one thing that, when developed and cultivated, leads exclusively to disenchantment to nibbāna.”
II. Second Subchapter 306 (1)
“Bhikkhus, I do not see even a single thing on account of which
unarisen unwholesome qualities arise and arisen unwholesome qualities increase and expand so much as wrong view. For one of wrong view, unarisen unwholesome qualities arise and arisen unwholesome qualities increase and expand.”

307 (2)
“Bhikkhus, I do not see even a single thing on account of which unarisen wholesome qualities arise and arisen wholesome qualities increase and expand so much as right view. [31] For one of right view, unarisen wholesome qualities arise and arisen wholesome qualities increase and expand.”
308 (3)
“Bhikkhus, I do not see even a single thing on account of which unarisen wholesome qualities do not arise and arisen wholesome qualities decline so much as wrong view.165 For one of wrong view, unarisen wholesome qualities do not arise and arisen wholesome qualities decline.”
309 (4)
“Bhikkhus, I do not see even a single thing on account of which unarisen unwholesome qualities do not arise and arisen unwholesome qualities decline so much as right view.166 For one of right view, unarisen unwholesome qualities do not arise and arisen unwholesome qualities decline.”
310 (5)
“Bhikkhus, I do not see even a single thing on account of which unarisen wrong view arises and arisen wrong view increases so much as careless attention. For one of careless attention, unarisen wrong view arises and arisen wrong view increases.”167
311 (6)
“Bhikkhus, I do not see even a single thing on account of which unarisen right view arises and arisen right view increases so much as careful attention. For one of careful attention, unarisen right view arises and arisen right view increases.”168
312 (7)
“Bhikkhus, I do not see even a single thing on account of which, with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell, so much as wrong view. Possessing wrong view, with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell.”

313 (8)
“Bhikkhus, I do not see even a single thing [32] on account of which, with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world, so much as right view. Possessing right view, with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world.”
314 (9)169
“Bhikkhus, for a person of wrong view, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view, and whatever his volition, yearning, inclination, and volitional activities, all lead to what is unwished for, undesired, and disagreeable, to harm and suffering. For what reason? Because the view is bad.
“Suppose, bhikkhus, a seed of neem, bitter cucumber, or bitter gourd170 were planted in moist soil. Whatever nutrients it takes up from the soil and from the water would all lead to its bitter, pungent, and disagreeable flavor. For what reason? Because the seed is bad. So too, for a person of wrong view . . . all lead to what is unwished for, undesired, and disagreeable, to harm and suffering. For what reason? Because the view is bad.”
315 (10)
“Bhikkhus, for a person of right view, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view, and whatever his volition, yearning, inclination, and volitional activities, all lead to what is wished for, desired, and agreeable, to well-being and happiness. For what reason? Because the view is good.
“Suppose, bhikkhus, a seed of sugar cane, hill rice, or grape were planted in moist soil. Whatever nutrients it takes up from the soil and from the water would all lead to its sweet, agreeable, and delectable flavor.171 For what reason? Because the seed is good. So too, for a person of right view . . . all lead to what is wished for, desired, and agreeable, to welfare and happiness. For what reason? Because the view is good.” [33]

III. Third Subchapter172
316 (1)
“Bhikkhus, there is one person who arises in the world for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings. Who is that one person? It is one who holds wrong view and has an incorrect perspective. He draws many people away from the good Dhamma and establishes them in a bad Dhamma. This is that one person who arises in the world for the harm of many people, the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings.”173
317 (2)
“Bhikkhus, there is one person who arises in the world for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings. Who is that one person? It is one who holds right view and has a correct perspective. He draws many people away from a bad Dhamma and establishes them in the good Dhamma. This is that one person who arises in the world for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings.”174
318 (3)
“Bhikkhus, I do not see even a single thing so blameworthy as wrong view. Wrong view is the worst of things that are blameworthy.”
319 (4)
“Bhikkhus, I do not see even a single person who is acting so much for the harm of many people, the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings, as the hollow man Makkhali.175 Just as a trap set at the mouth of a river would bring about harm, suffering, calamity, and disaster for many fish, so too, the hollow man Makkhali is, as it were, a ‘trap for people’176 who has arisen

in the world for the harm, suffering, calamity, and disaster of many beings.” [34]
320 (5)
“Bhikkhus, one who encourages [others] in a badly expounded Dhamma and discipline, and the one whom he encourages, and the one who, thus encouraged, practices in accordance with it, all generate much demerit. For what reason? Because that Dhamma is badly expounded.”
321 (6)
“Bhikkhus, one who encourages [others] in a well-expounded Dhamma and discipline, and the one whom he encourages, and the one who, thus encouraged, practices in accordance with it, all generate much merit. For what reason? Because that Dhamma is well expounded.”
322 (7)
“Bhikkhus, with a badly expounded Dhamma and discipline, moderation should be known by the giver [of a gift], not by the recipient.177 For what reason? Because that Dhamma is badly expounded.”
323 (8)
“Bhikkhus, with a well-expounded Dhamma and discipline, moderation should be known by the recipient [of a gift], not by the giver.178 For what reason? Because that Dhamma is well expounded.”
324 (9)
“Bhikkhus, whoever arouses energy in a badly expounded Dhamma and discipline dwells in suffering. For what reason? Because that Dhamma is badly expounded.”
325 (10)
“Bhikkhus, whoever is lazy in a well-expounded Dhamma and discipline dwells in suffering. For what reason? Because that Dhamma is well expounded.”

326 (11)
“Bhikkhus, whoever is lazy in a badly expounded Dhamma and discipline dwells in happiness. For what reason? Because that Dhamma is badly expounded.”
327 (12)
“Bhikkhus, whoever arouses energy in a well-expounded Dhamma and discipline dwells in happiness. For what reason? Because that Dhamma is well expounded.”
328 (13)
“Bhikkhus, just as even a trifling amount of feces is foul smelling, so too I do not praise even a trifling amount of existence, even for a mere finger snap.”179
329 (14)–332 (17)180
(329) “Bhikkhus, just as even a trifling amount of urine is foul smelling . . . (330) a trifling amount of saliva is foul smelling . . .
(331) a trifling amount of pus is foul smelling . . . [35] . . . (332) a trifling amount of blood is foul smelling, so too I do not praise even a trifling amount of existence, even for a mere finger snap.”
iv. Jambudīpa Repetition Series [Fourth Subchapter]181 333 (1)–347 (15)182
(333) “Just as, bhikkhus, in this Jambudīpa,183 delightful parks,
groves, landscapes, and lotus ponds are few, while more numerous are the hills and slopes, rivers that are hard to cross, places with stumps and thorns, and rugged mountains, so too those beings are few who are born on dry ground; more numerous are those beings who are born in water.”
(334) “. . . so too those beings are few who are reborn among human beings; more numerous are those beings who have been reborn elsewhere than among human beings.”
(335) “. . . so too those beings are few who are reborn in the middle provinces; more numerous are those who have been reborn in the outlying provinces among the uncouth foreigners.”184
(336) “. . . so too those beings are few who are wise, intelligent, astute, able to understand the meaning of what has been well stated and badly stated; more numerous are those who are

unwise, stupid, obtuse, unable to understand the meaning of what has been well stated and badly stated.”
(337) “. . . so too those beings are few who are endowed with the noble eye of wisdom; more numerous are those beings who are confused and immersed in ignorance.”185
(338) “. . . so too those beings are few who get to see the Tathāgata; more numerous are those beings who do not get to see him.”
(339) “. . . so too those beings are few who get to hear the Dhamma and discipline expounded by the Tathāgata; [36] more numerous are those who do not get to hear it.”
(340) “. . . so too those beings are few who, having heard the Dhamma, retain it in mind; more numerous are those who, having heard the Dhamma, do not retain it in mind.”
(341) “. . . so too those beings are few who examine the meaning of the teachings that have been retained in mind; more numerous are those who do not examine the meaning of the teachings that have been retained in mind.”
(342) “. . . so too those beings are few who understand the meaning and the Dhamma and then practice in accordance with the Dhamma; more numerous are those who do not understand the meaning and the Dhamma and do not practice in accordance with the Dhamma.”186
(343) “. . . so too those beings are few who acquire a sense of urgency about things inspiring urgency; more numerous are those who do not acquire a sense of urgency about things inspiring urgency.”187
(344) “. . . so too those beings are few who, when inspired with a sense of urgency, strive carefully; more numerous are those who, when inspired with a sense of urgency, do not strive carefully.”
(345) “. . . so too those beings are few who gain concentration, one-pointedness of mind, based on release; more numerous are those who do not gain concentration, one-pointedness of mind, based on release.”188
(346) “. . . so too those beings are few who obtain the exquisite taste of delicious food; more numerous are those who do not gain such food but subsist on scraps brought in a bowl.”
(347) “. . . so too those beings are few who obtain the taste of the meaning, the taste of the Dhamma, the taste of liberation; more

numerous are those who do not obtain the taste of the meaning, the taste of the Dhamma, the taste of liberation.189 Therefore, bhikkhus, you should train yourselves thus: ‘We will obtain the taste of the meaning, the taste of the Dhamma, the taste of liberation.’ It is in such a way that you should train yourselves.” [37]
348 (16)–377 (45)190
(348) –(350) “Just as, bhikkhus, in this Jambudīpa delightful parks, groves, landscapes, and lotus ponds are few, while more numerous are the hills and slopes, rivers that are hard to cross, places with stumps and thorns, and rugged mountains, so too those beings are few who, when they pass away as human beings, are reborn among human beings. More numerous are those who, when they pass away as human beings, are reborn in hell . . . in the animal realm . . . in the sphere of afflicted spirits.”191
(351)–(353) “. . . so too those beings are few who, when they pass away as human beings, are reborn among the devas. More numerous are those who, when they pass away as human beings, are reborn in hell . . . in the animal realm . . . in the sphere of afflicted spirits.”
(354)–(356) “. . . so too those beings are few who, when they pass away as devas, are reborn among the devas. More numerous are those who, when they pass away as devas, are reborn in hell . . . in the animal realm . . . in the sphere of afflicted spirits.” (357)–(359) “. . . so too those beings are few who, when they pass away as devas, are reborn among human beings. More numerous are those who, when they pass away as devas, are reborn in hell . . . in the animal realm . . . in the sphere of afflicted
spirits.”
(360)–(362) “. . . so too those beings are few who, when they pass away from hell, are reborn among human beings. More numerous are those who, when they pass away from hell, are reborn in hell . . . in the animal realm . . . in the sphere of afflicted spirits.”
(363)–(365) “. . . so too those beings are few who, when they pass away from hell, are reborn among the devas. More numerous are those who, when they pass away from hell, are reborn in hell . . . in the animal realm . . . in the sphere of afflicted spirits.” (366)–(368) “. . . so too those beings are few who, when they pass away from the animal realm, are reborn among human

beings. More numerous are those who, when they pass away from the animal realm, are reborn in hell . . . in the animal realm . . . in the sphere of afflicted spirits.”
(369)–(371) “. . . so too those beings are few who, when they pass away from the animal realm, are reborn among the devas. More numerous are those [38] who, when they pass away from the animal realm, are reborn in hell . . . in the animal realm . . . in the sphere of afflicted spirits.”
(372)–(374) “. . . so too those beings are few who, when they pass away from the sphere of afflicted spirits, are reborn among human beings. More numerous are those who, when they pass away from the sphere of afflicted spirits, are reborn in hell . . . in the animal realm . . . in the sphere of afflicted spirits.”
(375)–(377) “. . . so too those beings are few who, when they pass away from the sphere of afflicted spirits, are reborn among the devas. More numerous are those who, when they pass away from the sphere of afflicted spirits, are reborn in hell . . . in the animal realm . . . in the sphere of afflicted spirits.”
XVII. Qualities engendering Confidence
378 (1)–393 (16)192
“Bhikkhus, this is certainly a type of gain, namely, (378) being a forest-dweller, (379) being one who lives on food acquired on alms round, (380) being a wearer of rag robes, (381) having just three robes,193 (382) being a speaker on the Dhamma, (383) being an upholder of the discipline, (384) great learning, (385) longstanding, (386) having proper deportment, (387) the acquisition of a retinue, (388) having a large retinue, (389) coming from a good family, (390) being handsome, (391) being an excellent speaker, (392) having few desires, (393) having good health.”

394 (1)

XVIII. Finger snap

“Bhikkhus, if for just the time of a finger snap a bhikkhu develops the first jhāna, he is called a bhikkhu who is not devoid of jhāna, who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country’s almsfood in vain. How much more, then, those who cultivate it!”

395 (2)–401 (8)
“Bhikkhus, if for just the time of a finger snap a bhikkhu develops (395) the second jhāna . . . (396) the third jhāna . . . (397) the fourth jhāna . . . (398) the liberation of the mind by lovingkindness . . . (399) the liberation of the mind by compassion . . . [39]
(400) the liberation of the mind by altruistic joy . . . (401) the liberation of the mind by equanimity,195 he is called a bhikkhu who is not devoid of jhāna, who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country’s almsfood in vain. How much more, then, those who cultivate it!”
402 (9)–405 (12)196
“. . . (402) dwells contemplating the body in the body,197 ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world . . . (403) dwells contemplating feelings in feelings . . . (404) dwells contemplating mind in mind . . . (405) dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world . . .”
406 (13)–409 (16)
“. . . (406) generates desire for the non-arising of unarisen bad unwholesome qualities; makes an effort, arouses energy, applies his mind, and strives . . . (407) generates desire for the abandoning of arisen bad unwholesome qualities; makes an effort, arouses energy, applies his mind, and strives . . . (408) generates desire for the arising of unarisen wholesome qualities; makes an effort, arouses energy, applies his mind, and strives . . . (409) generates desire for the maintenance of arisen wholesome qualities, for their non-decline, increase, expansion, and fulfillment by development; makes an effort, arouses energy, applies his mind, and strives . . .”
410 (17)–413 (20)
“. . . (410) develops the basis for psychic potency that possesses concentration due to desire and activities of striving . . . (411) develops the basis for psychic potency that possesses concentration due to energy and activities of striving . . . (412) develops

the basis for psychic potency that possesses concentration due to mind and activities of striving . . . (413) develops the basis for psychic potency that possesses concentration due to investigation and activities of striving . . .”
414 (21)–423 (30)
“. . . (414) develops the faculty of faith . . . (415) develops the faculty of energy . . . (416) develops the faculty of mindfulness . . . (417) develops the faculty of concentration . . . (418) develops the faculty of wisdom . . . (419) develops the power of faith . . . (420) develops the power of energy . . . (421) develops the power of mindfulness . . . (422) develops the power of concentration . . . (423) develops the power of wisdom . . .”
424 (31)–430 (37)
“. . . (424) develops the enlightenment factor of mindfulness . . . (425) develops the enlightenment factor of discrimination of phenomena . . . (426) develops the enlightenment factor of energy [40] . . . (427) develops the enlightenment factor of rapture . . . (428) develops the enlightenment factor of tranquility . . . (429) develops the enlightenment factor of concentration . . . (430) develops the enlightenment factor of equanimity . . .”
431 (38)–438 (45)
“. . . (431) develops right view . . . (432) develops right intention . . . (433) develops right speech . . . (434) develops right action . . . (435) develops right livelihood . . . (436) develops right effort . . . (437) develops right mindfulness . . . (438) develops right concentration . . .”
439 (46)–446 (53)198
“. . . (439) percipient of forms internally, sees forms externally, limited, beautiful or ugly, and having overcome them, is percipient thus: ‘I know, I see’ . . . (440) percipient of forms internally, sees forms externally, measureless, beautiful or ugly, and having overcome them, is percipient thus: ‘I know, I see’ . . . (441) not percipient of forms internally, sees forms externally, limited, beautiful or ugly, and having overcome them, is percipient thus: ‘I know, I see’ . . . (442) not percipient of forms internally, sees forms externally, measureless, beautiful or ugly, and having overcome them, is percipient thus: ‘I know, I see’ . . . (443) not percipient of forms internally, sees forms externally, blue ones, blue in color, with a blue hue, with a blue tint, and having overcome them, he is percipient thus: ‘I know, I see’ . . . (444) not percipient of forms internally, sees forms externally, yellow ones, yellow in color, with a yellow hue, with a yellow tint, and having overcome them, he is percipient thus: ‘I know, I see’ . . . (445) not percipient of forms internally, sees forms externally, red ones, red in color, with a red hue, with a red tint, and having overcome them, he is percipient thus: ‘I know, I see’ . . . (446) not percipient of forms internally, sees forms externally, white ones, white in color, with a white hue, with a white tint, and having overcome them, he is percipient thus: ‘I know, I see’ . . .”
447 (54)–454 (61)199
“. . . (447) possessing form sees forms . . . [41] (448) not percipient of forms internally sees forms externally . . . (449) is focused only on ‘beautiful’ . . . (450) with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ enters and dwells in the base of the infinity of space . . . (451) by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ enters and dwells in the base of the infinity of consciousness . . . (452) by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ enters and dwells in the base of nothingness . . . (453) by completely surmounting the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception . . . (454) by completely surmounting the base of neither-perception-nor-nonperception, he enters and dwells in the cessation of perception and feeling . . .”
455 (62)–464 (71)
“. . . (455) develops the earth kasiṇa . . . 200 (456) develops the water kasiṇa . . . (457) develops the fire kasiṇa . . . (458) develops the air kasiṇa . . . (459) develops the blue kasiṇa . . . (460) develops the yellow kasiṇa . . . (461) develops the red kasiṇa . . . (462) develops the white kasiṇa . . . (463) develops the space kasiṇa . . . (464) develops the consciousness kasiṇa . . .”
465 (72)–474 (81)
“. . . (465) develops the perception of unattractiveness . . . (466) develops the perception of death . . . (467) develops the perception of the repulsiveness of food . . . (468) develops the perception of non-delight in the entire world . . . (469) develops the perception of impermanence . . . (470) develops the perception of suffering in the impermanent . . . (471) develops the perception of non-self in what is suffering . . . (472) develops the perception of abandoning . . . (473) develops the perception of dispassion . . . (474) develops the perception of cessation . . .”
475 (82)–484 (91)
“. . . (475) develops the perception of impermanence . . . (476) develops the perception of non-self . . . [42] (477) develops the perception of death . . . (478) develops the perception of the repulsiveness of food . . . (479) develops the perception of nondelight in the entire world. . . (480) develops the perception of a skeleton . . . (481) develops the perception of a worm-infested corpse . . . (482) develops the perception of a livid corpse . . . (483) develops the perception of a fissured corpse . . . (484) develops the perception of a bloated corpse . . .”201
485 (92)–494 (101)
“. . . (485) develops recollection of the Buddha . . . (486) develops recollection of the Dhamma . . . (487) develops recollection of the Saṅgha . . . (488) develops recollection of virtuous behavior . . . (489) develops recollection of generosity . . . (490) develops recollection of the deities . . . (491) develops mindfulness of breathing . . . (492) develops mindfulness of death . . . (493) develops mindfulness directed to the body . . . (494) develops recollection of peace . . .”
495 (102)–534 (141)
“. . . (495) develops the faculty of faith accompanied by the first jhāna . . . (496) develops the faculty of energy . . . (497) develops the faculty of mindfulness . . . (498) develops the faculty of concentration . . . (499) develops the faculty of wisdom . . . (500) develops the power of faith . . . (501) develops the power of

energy . . . (502) develops the power of mindfulness . . . (503) develops the power of concentration . . . (504) develops the power of wisdom accompanied by the first jhāna . . .”
“. . . (505)–(514) develops the faculty of faith . . . the power of wisdom accompanied by the second jhāna . . . (515)–(524) develops the faculty of faith . . . the power of wisdom accompanied by the third jhāna . . . (525)–(534) develops the faculty of faith . . . the power of wisdom accompanied by the fourth jhāna . . .”202
535 (142)–574 (181)
“. . . (535) develops the faculty of faith accompanied by lovingkindness . . . (536) develops the faculty of energy . . . (537) develops the faculty of mindfulness . . . (538) develops the faculty of concentration . . . (539) develops the faculty of wisdom . . . (540) develops the power of faith . . . (541) develops the power of energy . . . (542) develops the power of mindfulness . . . (543) develops the power of concentration . . . (544) develops the power of wisdom accompanied by loving-kindness . . .”
“. . . (545)–(554) develops the faculty of faith . . . develops the power of wisdom accompanied by compassion . . . (555)–(564) develops the faculty of faith . . . the power of wisdom accompanied by altruistic joy . . . (565)–(574) develops the faculty of faith . . . the power of wisdom accompanied by equanimity203 . . . [43] . . . he is called a bhikkhu who is not devoid of jhāna, who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country’s almsfood in vain. How much more, then, those who cultivate it!”
XIX. Mindfulness directed to the body
575 (1)
“Bhikkhus, even as one who encompasses with his mind the great ocean includes thereby all the streams that run into the ocean, just so, whoever develops and cultivates mindfulness directed to the body includes all wholesome qualities that pertain to true knowledge.”205
576 (2)–582 (8)
Bhikkhus, one thing, when developed and cultivated, (576) leads to a strong sense of urgency206 . . . (577) leads to great good . . . (578) leads to great security from bondage . . . (579) leads

to mindfulness and clear comprehension . . . (580) leads to the attainment of knowledge and vision . . . (581) leads to a pleasant dwelling in this very life . . . (582) leads to realization of the fruit of knowledge and liberation. What is that one thing? Mindfulness directed to the body. This is the one thing that, when developed and cultivated, leads to realization of the fruit of knowledge and liberation.”
583 (9)207
“Bhikkhus, when one thing is developed and cultivated, the body becomes tranquil, the mind becomes tranquil, thought and examination subside, and all wholesome qualities that pertain to true knowledge reach fulfillment by development. What is that one thing? Mindfulness directed to the body. [44] When this one thing is developed and cultivated, the body becomes tranquil . . . and all wholesome qualities that pertain to true knowledge reach fulfillment by development.”
584 (10)208
“Bhikkhus, when one thing is developed and cultivated, unarisen unwholesome qualities do not arise and arisen unwholesome qualities are abandoned. What is that one thing? Mindfulness directed to the body. When this one thing is developed and cultivated, unarisen unwholesome qualities do not arise and arisen unwholesome qualities are abandoned.”
585 (11)209
“Bhikkhus, when one thing is developed and cultivated, unarisen wholesome qualities arise and arisen wholesome qualities increase and expand. What is that one thing? Mindfulness directed to the body. When this one thing is developed and cultivated, unarisen wholesome qualities arise and arisen wholesome qualities increase and expand.”
586 (12)–590 (16)210
“Bhikkhus, when one thing is developed and cultivated, (586) ignorance is abandoned . . . (587) true knowledge arises . . . (588) the conceit ‘I am’ is abandoned . . . (589) the underlying tendencies are uprooted . . . (590) the fetters are abandoned. What is that one thing? Mindfulness directed to the body. When this

one thing is developed and cultivated, ignorance is abandoned . . . true knowledge arises . . . the conceit ‘I am’ is abandoned . . . the underlying tendencies are uprooted . . . the fetters are abandoned.”
591 (17)–592 (18)
“Bhikkhus, one thing, when developed and cultivated, (591) leads to differentiation by wisdom . . . (592) leads to nibbāna through non-clinging.211 What is that one thing? Mindfulness directed to the body. This is the one thing that, when developed and cultivated, leads to differentiation by wisdom . . . leads to nibbāna through non-clinging.”
593 (19)–595 (21)
“Bhikkhus, when one thing is developed and cultivated, (593) penetration of numerous elements occurs . . . (594) penetration of the diversity of elements occurs . . . (595) analytical knowledge of numerous elements occurs.212 What is that one thing? It is mindfulness directed to the body. When this one thing is developed and cultivated, penetration of the various elements occurs . . . penetration of the diversity of elements occurs . . . analytical knowledge of the various elements occurs.”
596 (22)–599 (25)
“Bhikkhus, one thing, when developed and cultivated, leads (596) to realization of the fruit of stream-entry . . . (597) to realization of the fruit of once-returning . . . (598) to realization of the fruit of non-returning [45] . . . (599) to realization of the fruit of arahantship. What is that one thing? It is mindfulness directed to the body. This is the one thing that, when developed and cultivated, leads to realization of the fruit of stream-entry . . . to realization of the fruit of once-returning . . . to realization of the fruit of non-returning . . . to realization of the fruit of arahantship.”
600 (26)–615 (41)
“Bhikkhus, one thing, when developed and cultivated, leads (600) to the obtaining of wisdom . . . (601) to the growth of wisdom . . . (602) to the expansion of wisdom . . . (603) to greatness of wisdom . . . (604) to diversity of wisdom . . . (605) to vastness of wisdom . . . (606) to depth of wisdom . . . (607) to a state of

unsurpassed wisdom . . . (608) to breadth of wisdom . . . (609) to abundance of wisdom . . . (610) to rapidity of wisdom . . . (611) to buoyancy of wisdom . . . (612) to joyousness of wisdom . . . (613) to swiftness of wisdom . . . (614) to keenness of wisdom . . . (615) to penetrativeness of wisdom.213 What is that one thing? Mindfulness directed to the body. This is the one thing that, when developed and cultivated, leads to penetrativeness of wisdom.”

616 (1)215

XX. The deathless

“Bhikkhus, they do not partake of the deathless who do not partake of mindfulness directed to the body. They partake of the deathless who partake of mindfulness directed to the body.”
617 (2)
“Bhikkhus, the deathless has not been partaken of by those who have not partaken of mindfulness directed to the body. The deathless has been partaken of by those who have partaken of mindfulness directed to the body.”
618 (3)
“Bhikkhus, they have fallen away from the deathless who have fallen away from mindfulness directed to the body. They have not fallen away from the deathless who have not fallen away from mindfulness directed to the body.”
619 (4)
“Bhikkhus, they have neglected the deathless who have neglected mindfulness directed to the body. [46] They have undertaken the deathless who have undertaken mindfulness directed to the body.”
620 (5)
“Bhikkhus, they are heedless about the deathless who are heedless about mindfulness directed to the body. They are not heedless about the deathless who are not heedless about mindfulness directed to the body.”

621 (6)
“Bhikkhus, they have forgotten the deathless who have forgotten mindfulness directed to the body. They have not forgotten the deathless who have not forgotten mindfulness directed to the body.”
622 (7)
“Bhikkhus, they have not pursued the deathless who have not pursued mindfulness directed to the body. They have pursued the deathless who have pursued mindfulness directed to the body.”
623 (8)
“Bhikkhus, they have not developed the deathless who have not developed mindfulness directed to the body. They have developed the deathless who have developed mindfulness directed to the body.”
624 (9)
“Bhikkhus, they have not cultivated the deathless who have not cultivated mindfulness directed to the body. They have cultivated the deathless who have cultivated mindfulness directed to the body.”
625 (10)
“Bhikkhus, they have not directly known the deathless who have not directly known mindfulness directed to the body. They have directly known the deathless who have directly known mindfulness directed to the body.”
626 (11)
“Bhikkhus, they have not fully understood the deathless who have not fully understood mindfulness directed to the body. They have fully understood the deathless who have fully understood mindfulness directed to the body.”
627 (12)
“Bhikkhus, they have not realized the deathless who have not realized mindfulness directed to the body. They have realized the deathless who have realized mindfulness directed to the body.”
The Book of the Ones is finished.

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