The Numerical Discourses of the Buddha

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 bhikkhus: “Bhikkhus!”

“Venerable sir!” those bhikkhus replied. The Blessed One said this:

“Bhikkhus, I do not see even one other form that so obsesses the mind¹⁷ of a man as the form of a woman. The form of a woman obsesses the mind of a man.”

2 (2)

“Bhikkhus, I do not see even one other sound that so obsesses the mind of a man as the sound of a woman. The sound of a woman obsesses the mind of a man.”

3 (3)

“Bhikkhus, I do not see even one other odor that so obsesses the mind of a man as the odor of a woman. The odor of a woman obsesses the mind of a man.”¹⁸ [2]

4 (4)

“Bhikkhus, I do not see even one other taste that so obsesses the mind of a man as the taste of a woman. The taste of a woman obsesses the mind of a man.”¹⁹

5 (5)

“Bhikkhus, I do not see even one other touch that so obsesses the mind of a man as the touch of a woman. The touch of a woman obsesses the mind of a man.”²⁰

6 (6)²¹

“Bhikkhus, I do not see even one other form that so obsesses the mind of a woman as the form of a man. The form of a man obsesses the mind of a woman.”

7 (7)

“Bhikkhus, I do not see even one other sound that so obsesses the mind of a woman as the sound of a man. The sound of a man obsesses the mind of a woman.”

8 (8)

“Bhikkhus, I do not see even one other odor that so obsesses the mind of a woman as the odor of a man. The odor of a man obsesses the mind of a woman.”

9 (9)

“Bhikkhus, I do not see even one other taste that so obsesses the mind of a woman as the taste of a man. The taste of a man obsesses the mind of a woman.”

10 (10)

“Bhikkhus, I do not see even one other touch that so obsesses the mind of a woman as the touch of a man. The touch of a man obsesses the mind of a woman.” [3]

II. ABANDONING THE HINDRANCES²²

11 (1)

“Bhikkhus, I do not see even one other thing on account of which unarisen sensual desire arises and arisen sensual desire increases and expands so much as the mark of the attractive.²³ For one who attends carelessly to the mark of the attractive, unarisen sensual desire arises and arisen sensual desire increases and expands.”

12 (2)

“Bhikkhus, I do not see even one other thing on account of which unarisen ill will arises and arisen ill will increases and expands so much as the mark of the repulsive.²⁴ For one who attends carelessly to the mark of the repulsive, unarisen ill will arises and arisen ill will increases and expands.”

13 (3)

“Bhikkhus, I do not see even one other thing on account of which unarisen dullness and drowsiness arise and arisen dullness and drowsiness increase and expand so much as discontent, lethargy, lazy stretching, drowsiness after meals, and sluggishness of mind.²⁵ For one with a sluggish mind, unarisen dullness and drowsiness arise and arisen dullness and drowsiness increase and expand.”

14 (4)

“Bhikkhus, I do not see even one other thing on account of which unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand so much as an unsettled mind.²⁶ For one with an unsettled mind, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand.” [4]

15 (5)

“Bhikkhus, I do not see even one other thing on account of which unarisen doubt arises and arisen doubt increases and expands so much as careless attention.²⁷ For one who attends carelessly, unarisen doubt arises and arisen doubt increases and expands.”

16 (6)²⁸

“Bhikkhus, I do not see even one other thing on account of which unarisen sensual desire does not arise and arisen sensual desire is abandoned so much as the mark of the unattractive.²⁹ For one who attends carefully to the mark of the unattractive, unarisen sensual desire does not arise and arisen sensual desire is abandoned.”³⁰

17 (7)

“Bhikkhus, I do not see even one other thing on account of which unarisen ill will does not arise and arisen ill will is abandoned so much as the liberation of the mind by loving-kindness.³¹ For one who attends carefully to the liberation of the mind by loving-kindness, unarisen ill will does not arise and arisen ill will is abandoned.”³²

18 (8)

“Bhikkhus, I do not see even one other thing on account of which unarisen dullness and drowsiness do not arise and arisen dullness and drowsiness are abandoned so much as the element of instigation, the element of persistence, the element of exertion.³³ For one who has aroused energy, unarisen dullness and drowsiness do not arise and arisen dullness and drowsiness are abandoned.”³⁴

19 (9)

“Bhikkhus, I do not see even one other thing on account of which unarisen restlessness and remorse do not arise and arisen restlessness and remorse are abandoned so much as pacification of the mind.³⁵ For one with a pacified mind, unarisen restlessness and remorse do not arise and arisen restlessness and remorse are abandoned.”³⁶

20 (10)

“Bhikkhus, I do not see even one other thing [5] on account of which unarisen doubt does not arise and arisen doubt is abandoned so much as careful attention.³⁷ For one who attends carefully, unarisen doubt does not arise and arisen doubt is abandoned.”³⁸

III. UNWIELDY

21 (1)

“Bhikkhus, I do not see even one other thing that when undeveloped is so unwieldy as the mind. An undeveloped mind is unwieldy.”

22 (2)

“Bhikkhus, I do not see even one other thing that when developed is so wieldy as the mind. A developed mind is wieldy.”

23 (3)

“Bhikkhus, I do not see even one other thing that when undeveloped leads to such great harm as the mind. An undeveloped mind leads to great harm.”

24 (4)

“Bhikkhus, I do not see even one other thing that when developed leads to such great good as the mind. A developed mind leads to great good.”

25 (5)

“Bhikkhus, I do not see even one other thing that, when undeveloped and unmanifested,³⁹ leads to such great harm as the mind. The mind, when undeveloped and unmanifested, leads to great harm.”

26 (6)

“Bhikkhus, I do not see even one other thing [6] that, when developed and manifested, leads to such great good as the mind. The mind, when developed and manifested, leads to great good.”

27 (7)

“Bhikkhus, I do not see even one other thing that, when undeveloped and uncultivated, leads to such great harm as the mind. The mind, when undeveloped and uncultivated, leads to great harm.”

28 (8)

“Bhikkhus, I do not see even one other thing that, when developed and cultivated, leads to such great good as the mind. The mind, when developed and cultivated, leads to great good.”

29 (9)

“Bhikkhus, I do not see even one other thing that, when undeveloped and uncultivated, brings such suffering as the 94mind. The mind, when undeveloped and uncultivated, brings suffering.”

30 (10)

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

IV. UNTAMED

31 (1)

“Bhikkhus, I do not see even one other thing that when untamed leads to such great harm as the mind. An untamed mind leads to great harm.”

32 (2)

“Bhikkhus, I do not see even one other thing that when tamed leads to such great good as the mind. A tamed mind leads to great good.”

33 (3)

“Bhikkhus, I do not see even one other thing [7] that when unguarded leads to such great harm as the mind. An unguarded mind leads to great harm.”

34 (4)

“Bhikkhus, I do not see even one other thing that when guarded leads to such great good as the mind. A guarded mind leads to great good.”

35 (5)

“Bhikkhus, I do not see even one other thing that when unprotected leads to such great harm as the mind. An unprotected mind leads to great harm.”

36 (6)

“Bhikkhus, I do not see even one other thing that when protected leads to such great good as the mind. A protected mind leads to great good.”

37 (7)

“Bhikkhus, I do not see even one other thing that when unrestrained leads to such great harm as the mind. An unrestrained mind leads to great harm.”

38 (8)

“Bhikkhus, I do not see even one other thing that when restrained leads to such great good as the mind. A restrained mind leads to great good.”

39 (9)

“Bhikkhus, I do not see even one other thing that, when untamed, unguarded, unprotected, and unrestrained, leads to such great harm as the mind. The mind, when untamed, unguarded, unprotected, and unrestrained, leads to great harm.”

40 (10)

“Bhikkhus, I do not see even one other thing that, when tamed, guarded, protected, and restrained, leads to such great good as the mind. The mind, when tamed, guarded, protected, and restrained, leads to great good.” [8]

V. A SPIKE

41 (1)

“Bhikkhus, suppose a misdirected spike of hill rice or barley were pressed by the hand or foot. It is impossible that it would pierce the hand or the foot and draw blood. For what reason? Because the spike is misdirected. So too, it is impossible that a bhikkhu with a misdirected mind would pierce ignorance, arouse true knowledge, and realize nibbāna. For what reason? Because the mind is misdirected.”

42 (2)

“Bhikkhus, suppose a well-directed spike of hill rice or barley were pressed by the hand or foot. It is possible that it would pierce the hand or the foot and draw blood. For what reason? Because the spike is well directed. So too, it is possible that a bhikkhu with a well-directed mind would pierce ignorance, 96arouse true knowledge, and realize nibbāna. For what reason? Because the mind is well directed.”

43 (3)

“Here, bhikkhus, having encompassed a mentally corrupted person’s mind with my own mind, I understand that if this person were to die at this time, he would be deposited in hell as if brought there.⁴⁰ For what reason? Because his mind is corrupted.⁴¹ It is because of mental corruption that with the breakup of the body, after death, some beings here are reborn in the plane of misery, in a bad destination, in the lower world, in hell.”

44 (4)

“Here, bhikkhus, having encompassed a mentally placid person’s mind with my own mind, I understand that if [9] this person were to die at this time, he would be deposited in heaven as if brought there. For what reason? Because his mind is placid.⁴² It is because of mental placidity that with the breakup of the body, after death, some beings here are reborn in a good destination, in a heavenly world.”

45 (5)

“Bhikkhus, suppose there were a pool of water that was cloudy, turbid, and muddy. Then a man with good sight standing on the bank could not see shells, gravel and pebbles, and shoals of fish swimming about and resting. For what reason? Because the water is cloudy. So too, it is impossible for a bhikkhu with a cloudy mind to know his own good, the good of others, or the good of both, or to realize a superhuman distinction in knowledge and vision worthy of the noble ones. For what reason? Because his mind is cloudy.”⁴³

46 (6)

“Bhikkhus, suppose there were a pool of water that was clear, serene, and limpid. Then a man with good sight standing on the bank could see shells, gravel and pebbles, and shoals of fish swimming about and resting. For what reason? Because the water is limpid. So too, it is possible for a bhikkhu with a limpid mind to know his own good, the good of others, and the good 97of both, and to realize a superhuman distinction in knowledge and vision worthy of the noble ones.⁴⁴ For what reason? Because his mind is limpid.”

47 (7)

“Bhikkhus, just as sandalwood is declared to be the best of trees with respect to malleability and wieldiness, so too I do not see even one other thing that, when developed and cultivated, is so malleable and wieldy as the mind. A developed and cultivated mind is malleable and wieldy.” [10]

48 (8)

“Bhikkhus, I do not see even one other thing that changes so quickly as the mind.⁴⁵ It is not easy to give a simile for how quickly the mind changes.”

49 (9)

“Luminous, bhikkhus, is this mind, but it is defiled by adventitious defilements.”⁴⁶

50 (10)

“Luminous, bhikkhus, is this mind, and it is freed from adventitious defilements.”

VI. LUMINOUS

51 (1)

“Luminous, bhikkhus, is this mind, but it is defiled by adventitious defilements. The uninstructed worldling does not understand this as it really is; therefore I say that for the uninstructed worldling there is no development of the mind.”⁴⁷

52 (2)

“Luminous, bhikkhus, is this mind, and it is freed from adventitious defilements. The instructed noble disciple understands this as it really is; therefore I say that for the instructed noble disciple there is development of the mind.”⁴⁸

53 (3)

“Bhikkhus, if for just the time of a finger snap a bhikkhu pursues a mind of loving-kindness, 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.⁴⁹ How much more, then, those who cultivate it!”

54 (4)

“Bhikkhus, if for just the time of a finger snap a bhikkhu develops a mind of loving-kindness, 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!” [11]

55 (5)

“Bhikkhus, if for just the time of a finger snap a bhikkhu attends to a mind of loving-kindness, 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!”

56 (6)

“Bhikkhus, whatever qualities are unwholesome, partake of the unwholesome, and pertain to the unwholesome, all have the mind as their forerunner.⁵⁰ Mind arises first followed by the unwholesome qualities.”

57 (7)

“Bhikkhus, whatever qualities are wholesome, partake of the wholesome, and pertain to the wholesome, all have the mind as their forerunner. Mind arises first followed by the wholesome qualities.”

58 (8)

“Bhikkhus, I do not see a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as heedlessness.⁵¹ For one who is heedless, unarisen 99unwholesome qualities arise and arisen wholesome qualities decline.”

59 (9)

“Bhikkhus, I do not see a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as heedfulness. For one who is heedful, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”

60 (10)

“Bhikkhus, I do not see a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as laziness. For one who is lazy, unarisen unwholesome qualities arise and arisen wholesome qualities decline.” [12]

VII. AROUSAL OF ENERGY

61 (1)

“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as arousal of energy. For one who has aroused energy, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”

62 (2)

“Bhikkhus, I do not see even a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as strong desire.⁵² For one with strong desire, unarisen unwholesome qualities arise and arisen wholesome qualities decline.”

63 (3)

“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as fewness of desires.⁵³ For one with few desires, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”

100

64 (4)

“Bhikkhus, I do not see even a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as non-contentment.⁵⁴ For one who is not content, unarisen unwholesome qualities arise and arisen wholesome qualities decline.”

65 (5)

“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as contentment.⁵⁵ For one who is content, unarisen wholesome qualities arise and arisen unwholesome qualities decline.” [13]

66 (6)

“Bhikkhus, I do not see even a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as careless attention. For one who attends carelessly, unarisen unwholesome qualities arise and arisen wholesome qualities decline.”

67 (7)

“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as careful attention. For one who attends carefully, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”

68 (8)

“Bhikkhus, I do not see even a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as lack of clear comprehension. For one who does not clearly comprehend, unarisen unwholesome qualities arise and arisen wholesome qualities decline.”

69 (9)

“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as clear comprehension.⁵⁶ For one who clearly comprehends, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”

101

70 (10)

“Bhikkhus, I do not see even a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as bad friendship. For one with bad friends, unarisen unwholesome qualities arise and arisen wholesome qualities decline.” [14]

VIII. GOOD FRIENDSHIP

71 (1)

“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as good friendship. For one with good friends, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”⁵⁷

72 (2)

“Bhikkhus, I do not see even a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as the pursuit of unwholesome qualities and the non-pursuit of wholesome qualities. Through the pursuit of unwholesome qualities and the non-pursuit of wholesome qualities, unarisen unwholesome qualities arise and arisen wholesome qualities decline.”

73 (3)

“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as the pursuit of wholesome qualities and the non-pursuit of unwholesome qualities. Through the pursuit of wholesome qualities and the non-pursuit of unwholesome qualities, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”

74 (4)

“Bhikkhus, I do not see even a single thing that so causes unarisen factors of enlightenment not to arise and arisen factors of enlightenment not to reach fulfillment by development as careless attention. For one who attends carelessly, unarisen factors of enlightenment do not arise and arisen factors of enlightenment do not reach fulfillment by development.”

102

75 (5)

“Bhikkhus, I do not see even a single thing that so causes unarisen factors of enlightenment to arise and arisen factors of enlightenment to reach fulfillment by development as careful attention. [15] For one who attends carefully, unarisen factors of enlightenment arise and arisen factors of enlightenment reach fulfillment by development.”

76 (6)

“Insignificant, bhikkhus, is the loss of relatives. The worst thing to lose is wisdom.”

77 (7)

“Insignificant, bhikkhus, is the increase of relatives. The best thing in which to increase is wisdom. Therefore, bhikkhus, you should train yourselves thus: ‘We will increase in wisdom.’ It is in such a way that you should train yourselves.”

78 (8)

“Insignificant, bhikkhus, is the loss of wealth. The worst thing to lose is wisdom.”

79 (9)

“Insignificant, bhikkhus, is the increase of wealth. The best thing in which to increase is wisdom. Therefore, bhikkhus, you should train yourselves thus: ‘We will increase in wisdom.’ It is in such a way that you should train yourselves.”

80 (10)

“Insignificant, bhikkhus, is the loss of fame. The worst thing to lose is wisdom.”

81 (11)⁵⁸

“Insignificant, bhikkhus, is the increase of fame. The best thing in which to increase is wisdom. Therefore, bhikkhus, you should train yourselves thus: ‘We will increase in wisdom.’ It is in such a way that you should train yourselves.” [16]

103

IX. HEEDLESSNESS

82 (1)

“Bhikkhus, I do not see even a single thing that leads to such great harm as heedlessness. Heedlessness leads to great harm.”

83 (2)

“Bhikkhus, I do not see even a single thing that leads to such great good as heedfulness. Heedfulness leads to great good.”

84 (3)–97 (16)

(84) “Bhikkhus, I do not see even a single thing that leads to such great harm as laziness … (85) … that leads to such great good as arousal of energy …”

(86) “… strong desire … (87) … fewness of desires …”

(88)“… non-contentment … (89) … contentment …”

(90)“… careless attention … (91) … careful attention …”

(92)“… lack of clear comprehension … (93) … clear comprehension …”

(94)“… bad friendship … (95) … good friendship …”

(96)“… the pursuit of unwholesome qualities and the non-pursuit of wholesome qualities … (97) … the pursuit of wholesome qualities and the non-pursuit of unwholesome qualities. The pursuit of wholesome qualities and the non-pursuit of unwholesome qualities leads to great good.”

X. INTERNAL⁵⁹

98 (1)

“Among internal factors, bhikkhus, I do not see even a single factor that leads to such great harm as heedlessness. Heedlessness leads to great harm.”

99 (2)

“Among internal factors, bhikkhus, I do not see even a single factor that leads to such great good as heedfulness. [17] Heedfulness leads to great good.”

104

100 (3)–113 (16)

(100) “Among internal factors, bhikkhus, I do not see even a single factor that leads to such great harm as laziness … (101) … that leads to such great good as arousal of energy …”⁶⁰

(102) “… strong desire … (103) … fewness of desires …”

(104) “… non-contentment … (105) … contentment …”

(106) “… careless attention … (107) … careful attention …”

(108) “… lack of clear comprehension … (109) … clear comprehension …”

(110) “Among external factors, bhikkhus, I do not see even a single factor that leads to such great harm as bad friendship….”

(111) “Among external factors, bhikkhus, I do not see even a single factor that leads to such great good as good friendship….”

(112) “Among internal factors, bhikkhus, I do not see even a single factor that leads to such great harm as the pursuit of unwholesome qualities and the non-pursuit of wholesome qualities … (113) … that leads to such great good as the pursuit of wholesome qualities and the non-pursuit of unwholesome qualities. The pursuit of wholesome qualities and the non-pursuit of unwholesome qualities leads to great good.”

114 (17)

“Bhikkhus, I do not see even a single thing that so leads to the decline and disappearance of the good Dhamma as heedlessness. Heedlessness leads to the decline and disappearance of the good Dhamma.”

115 (18)

“Bhikkhus, I do not see even a single thing that so leads to the continuation, non-decline, and non-disappearance of the good Dhamma as heedfulness. [18] Heedfulness leads to the continuation, non-decline, and non-disappearance of the good Dhamma.”

116 (19)–129 (32)

(116) “Bhikkhus, I do not see even a single thing that so leads to the decline and disappearance of the good Dhamma as laziness … (117) … that so leads to the continuation, non-decline, 105and non-disappearance of the good Dhamma as arousal of energy …”

(118) “… strong desire … (119) … fewness of desires …”

(120) “… non-contentment … (121) … contentment …”

(122) “… careless attention … (123) … careful attention …”

(124) “… lack of clear comprehension … (125) … clear comprehension …”

(126) “… bad friendship … (127) … good friendship …”

(128) “… the pursuit of unwholesome qualities and the non-pursuit of wholesome qualities … (129) … the pursuit of wholesome qualities and the non-pursuit of unwholesome qualities. The pursuit of wholesome qualities and the non-pursuit of unwholesome qualities leads to the continuation, non-decline, and non-disappearance of the good Dhamma.”

130 (33)

“Bhikkhus, those bhikkhus who explain non-Dhamma as Dhamma are acting 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.⁶¹ These bhikkhus generate much demerit and cause this good Dhamma to disappear.”

131 (34)–139 (42)

(131) “Bhikkhus, those bhikkhus who explain Dhamma as non-Dhamma … (132) … non-discipline as discipline⁶² … (133) … discipline as non-discipline … (134) … what has not been stated and uttered by the Tathāgata as having been stated and uttered by him … [19] (135) … what has been stated and uttered by the Tathāgata as not having been stated and uttered by him … (136) … what has not been practiced by the Tathāgata as having been practiced by him … (137) … what has been practiced by the Tathāgata as not having been practiced by him … (138) … what has not been prescribed by the Tathāgata as having been prescribed by him … (139) … what has been prescribed by the Tathāgata as not having been prescribed by him 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.”⁶³

106

XI. NON-DHAMMA⁶⁴

140 (1)

“Bhikkhus, those bhikkhus who explain non-Dhamma as non-Dhamma 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.”

XII. NOT AN OFFENSE⁶⁵

150 (1)

“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.”

107

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]

XIII. ONE PERSON

170 (1)

“Bhikkhus, there is one person who arises in the world for the welfare of many people, for the happiness of many people, out 108of 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 non-returning … (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.”

XIV. FOREMOST⁷³

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i. First Subchapter

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

110

(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

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(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 thos

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A Thematic Guide to the Anguttara Nikāya

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2. The Book of the Twos

The Numerical Discourses of the Buddha

1. The Book of the Ones

THE BOOK OF THE ONES

(Ekakanipāta)

The Book of the Ones