Aṇguttara Nikāya
Eka-Nipātā
The Book of Ones
Suttas 296-393
Translated from the Pāḷi by Michael M. Olds
[296]
[PTS: XVI. 30] One thing, beggars,
if developed and made much of
is useful for disengagement[1],
revulsion[2],
ending,
calming down,[3]
developing higher powers,
enlightenment,
Nibbāna.
What one thing?
Remembering the Buddha.
This, beggars, is that one thing which,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
■
[297][pts] One thing, beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
What One thing?
Remembering the Dhamma.
This, beggars, is that one thing which,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
■
[298][pts] One thing, beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
What One thing?
Remembering the Saṇgha.
This, beggars, is that one thing which,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
■
[299][pts] One thing, beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
What One thing?
Remembering ethical culture.
This, beggars, is that one thing which,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
■
[300][pts] One thing, beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
What One thing?
Remembering generosity.
This, beggars, is that one thing which,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
■
[301][pts] One thing, beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
What One thing?
This, beggars, is that one thing which,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
■
[302][pts] One thing, beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
What One thing?
Remembering the in- and out-breaths.
This, beggars, is that one thing which,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
■
[303][pts] One thing, beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
What One thing?
Remembering death.
This, beggars, is that one thing which,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
■
[304][pts] One thing, beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
What One thing?
Remembering the fate of the body.
This, beggars, is that one thing which,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
■
[305][pts] One thing, beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
What One thing?
Remembering calming down.
This, beggars, is that one thing which,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbāna.
■
[306] [PTS: XVII. 30.] Beggars! I see no other single thing
more conducive to driving
the appearance of unskillful conditions
if not yet in this visible thing,
or, if unskillful conditions are already apparent,
to drive them to increase and multiply,
than misguided view.[4]
Misguided view, beggars,
is indeed conducive to driving
the appearance of unskillful conditions
if not yet in this visible thing,
or, if unskillful conditions are already apparent,
to drive them to increase and multiply.
■
[307][pts] Beggars! I see no other single thing
more conducive to driving
the appearance of skillful conditions
if not yet in this visible thing,
or, if skillful conditions are already apparent,
to drive them to increase and multiply,
than high view.[5]
High view, beggars,
is indeed conducive to driving
the appearance of skillful conditions
if not yet in this visible thing,
or, if skillful conditions are already apparent,
to drive them to increase and multiply.
■
[308][pts] Beggars! I see no other single thing
more conducive to driving
the non-appearance
of skillful conditions
if not yet in this visible thing,
or, if skillful conditions are already apparent,
to drive them to waste away,
than misguided view.
Misguided view, beggars,
is indeed conducive to driving
the non-appearance of skillful conditions
if not yet in this visible thing,
or, if skillful conditions are already apparent,
to drive them to waste away.
■
[309][pts] Beggars! I see no other single thing
more conducive to driving
the non-appearance of unskillful conditions
if not yet in this visible thing,
or, if unskillful conditions are already apparent,
to driving them to waste away,
than high view.
High view, beggars,
is indeed conducive to driving
the non-appearance of unskillful conditions
if not yet in this visible thing,
or, if unskillful conditions are already apparent,
to drive them to waste away.
■
[310][pts] Beggars! I see no other single thing
more conducive to driving
the appearance of misguided view
if not yet in this visible thing,
or, if misguided view is already apparent,
to drive it to increase and multiply,
than not tracing back the origins of things.
Not tracing back the origins of things, beggars,
is indeed conducive to driving
the appearance of misguided view
if not yet in this visible thing,
or, if misguided view is already apparent,
to drive it to increase and multiply.
■
[311][pts] Beggars! I see no other single thing
more conducive to driving
the appearance of high view
if not yet in this visible thing,
or, if high view is already apparent,
to drive it to increase and multiply,
than tracing back the origins of things.
Tracing back the origins of things, beggars,
is indeed conducive to driving
the appearance of high view
if not yet in this visible thing,
or, if high view is already apparent,
to drive it to increase and multiply.
■
[312][pts] Beggars! I see no other single thing
at the breakup of the elements at death
more conducive to driving
rebirth down the drain,
to the way of woe,
the second fall,
or where the sun don't shine,
than misguided view.
Misguided view, beggars,
at the breakup of the elements at death
is indeed conducive to driving
rebirth down the drain,
to the way of woe,
the second fall,
or where the sun don't shine.
■
[313][pts] Beggars! I see no other single thing
at the breakup of the elements at death
more conducive to driving
rebirth to a pleasant location,
than high view.
High view, beggars,
at the breakup of the elements at death
is indeed conducive to driving
rebirth to a pleasant location.
■
[314][pts] Beggars! In a being of misguided views,
whatsoever deed of body
is done in accordance with such views;
whatsoever deed of word-thought-and-speech
is done in accordance with such views;
whatsoever deed of mind
is done in accordance with such views;
whatsoever intentions,
whatsoever thirst,
whatsoever calling up,
whatsoever own-making,
all such things
just conduce to the laying low,
the unharmonious,
the disheartening,
the useless,
to the painful.
How come?
Because of bad views, beggars,
that's how come.
In the same way
as when a nimb seed
or creeper seed
or bitter-pumpkin seed
is implanted in moist earth,
whatsoever nourishment it extracts
from earth or water,
all such just conduce to making it bitter,
making it acrid and unsavory.
How come?
Because of the bad seed, beggars,
that's how come
■
[315][pts] Beggars! In a being of high views,
whatsoever deed of body
is done in accordance with such views;
whatsoever deed of word-thought-and-speech
is done in accordance with such views;
whatsoever deed of mind
is done in accordance with such views;
whatsoever intentions,
whatsoever thirst,
whatsoever calling up,
whatsoever own-making,
all such things
just conduce to the uplifting,
the harmonious,
the heartening,
the useful,
to the pleasant.
How come?
Because of high views, beggars,
that's how come.
In the same way
as when a sugar cane seed
or rice seed
or grape seed
is implanted in moist earth,
whatsoever nourishment it extracts
from earth or water,
all such just conduce to making it sweet,
making it agreeable and savory.
How come?
Because of the good seed, beggars,
that's how come.
■
[316][PTS: XVIII 33] One individual, beggars,
is born into the world
to guide a great many beings to their loss,
to bring a great many beings to unhappiness,
for the loss, disservice, and pain
of gods and men.
Who is that one individual?
He who has misguided view;
such a one improperly leads a great many beings,
turning them away from the good word
and setting them up
in what is not the good word.
This is the one individual, beggars,
that is born into the world
to guide a great many beings to their loss,
to bring a great many beings to unhappiness,
for the loss, disservice, and pain
of gods and men.
■
[317][pts] One individual, beggars,
is born into the world
to guide a great many beings to their gain,
to bring a great many beings to happiness,
for the gain, service, and pleasure
of gods and men.
Who is that one individual?
He who has high view;
such a one properly leads a great many beings,
turning them away from what is not the good word
and setting them up in the good word.
This is the one individual, beggars,
that is born into the world
to guide a great many beings to their gain,
to bring a great many beings to happiness,
for the gain, service, and pleasure
of gods and men.
■
[318][pts] Beggars! I see no other single thing
more greatly-blamable
than misguided views.
At their best, beggars,
misguided views
are greatly blamable.
■
[319][pts] Beggars! I see no other single man
born into the world
to guide so many beings to their loss,
to bring so many beings to unhappiness,
for the loss, disservice, and pain
of gods and men,
than that dullard of a man Makkhali.
In the same way as a fish-net
is thrown across the face of a stream
to ensnare many fish
to their distress and misfortune,
harm, pain and death;
in the same way, beggars,
that dullard of a man Makkhali,
surely arose in the world
for the distress and misfortune,
harm and pain
of many beings.
■
[320][pts] Badly taught doctrine and practice, beggars,
and whoever advocates such,
and whoever takes up such as is advocated,
and whoever takes up such as is advocated
and puts it into practice,
all such beings
bring down much punishment
upon themselves.
How Come?
Because of the badly taught nature
of that doctrine and practice, beggars,
that's how come.
■
[321][pts] Well taught doctrine and practice, beggars,
and whoever advocates such,
and whoever takes up such as is advocated,
and whoever takes up such as is advocated
and puts it into practice,
all such beings bring forth much reward
upon themselves.
How Come?
Because of the well taught nature
of this doctrine and practice, beggars,
that's how come.
■
[322][pts][6] When, beggars, a gift is given
to a teacher who teaches
a badly taught doctrine and practice,
the measure of the kamma
is based primarily on the intent of the giver,
not the power of the receiver.
How come?
Because of the badly taught nature
of that doctrine and practice, beggars,
that's how come.
■
[323][pts] When, beggars, a gift is given
to a teacher who teaches
a well taught doctrine and practice,
the measure of the kamma
is primarily based on the power of the receiver,
not the intent of the giver.
How come?
Because of the well taught nature
of this doctrine and practice, beggars,
that's how come.
■
[324][pts] Badly taught doctrine and practice, beggars
— whoso takes such up
and practices it energetically,
resides in pain.
How come?
Because of the badly taught nature
of that doctrine and practice, beggars,
that's how come.
■
[325][pts] Well taught doctrine and practice, beggars
— whoso takes such up
and practices it negligently,
resides in pain.
How come?
Because of the well taught nature
of this doctrine and practice, beggars,
that's how come.
■
[326][pts] Badly taught doctrine and practice, beggars
— whoso takes such up
and practices it negligently,
resides in pleasure.
How come?
Because of the badly taught nature
of that doctrine and practice, beggars,
that's how come.
■
[327][pts] Well taught doctrine and practice, beggars
— whoso takes such up
and practices it energetically,
resides in pleasure.
How come?
Because of the well taught nature
of this doctrine and practice, beggars,
that's how come.
■
[328][pts] In the same way, beggars,
as even a small measure of dung
comes to smell bad,
I do not recommend living,
even if for only so short a time
as it takes to [SNAP] the fingers.
■
[329][pts][than] In the same way, beggars,
as even a small measure of urine
comes to smell bad,
I do not recommend living,
even if for only so short a time
as it takes to [SNAP] the fingers.
■
[330][pts] In the same way, beggars,
as even a small measure of phlegm
comes to smell bad,
I do not recommend living,
even if for only so short a time
as it takes to [SNAP] the fingers.
■
[331][pts] In the same way, beggars,
as even a small measure of pus
comes to smell bad,
I do not recommend living,
even if for only so short a time
as it takes to [SNAP] the fingers.
■
[332][pts] In the same way, beggars,
as even a small measure of blood
comes to smell bad,
I do not recommend living,
even if for only so short a time
as it takes to [SNAP] the fingers.
■
[333][PTS: XIX 35] In the same way, beggars,
as there are here in Roseapple Land[7],
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings born on high ground;
far more are those born in water.
■
[334][pts] In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings reborn as Man;
far more are those reborn otherwise.
■
[335][pts] In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings reborn
in the center of population;
far more are those reborn
in the outskirts of the population
among the ignorant barbarians.[8]
■
[336][pts] In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings reborn wise,
mentally agile, and clear,
able to differentiate
between what is well said
and what is not well said
and to learn therefrom;
far more are those reborn dull-witted,
plodders, and drivelers,
unable to differentiate
between what is well said
and what is not well said
and to learn therefrom.
■
[337][pts] In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings reborn
who go after attaining
the aristocratic eye of wisdom
for themselves;
far more are those reborn
who chase down some blind alley
that engulfs them
right up to the hilt.
■
[338][pts] In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings reborn
who gain the sight of the Tathāgata;
far more are those reborn
who do not gain the sight of the Tathāgata.
■
[339][pts] In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings reborn
who gain a little experience
of that Tathāgata's Dhamma/Vinaya,
so good to hear;
far more are those reborn
who do not gain a little experience
of that Tathāgata's Dhamma/Vinaya,
so good to hear.
■
[340][pts] In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings reborn
who, hearing Dhamma,
bear it in mind;
far more are those
who hearing Dhamma,
do not bear it in mind.
■
[341][pts] In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings reborn
who having attained
to bearing Dhamma in mind,
test its meaning;
far more are those
who having attained
to bearing Dhamma in mind,
do not test its meaning.
■
[342][pts] In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings reborn
who, understanding Dhamma,
understanding the Dhamma within the Dhamma
walk it like they talk it;
far more are those who,
understanding Dhamma,
understanding the Dhamma within the Dhamma,
do not walk it like they talk it.
■
[343][pts] In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings reborn
whose anxiousness gets aroused
by that which aught to rouse anxiety[9];
far more are those
whose fear is not aroused
by that which aught to rouse fear;
■
[344][pts] In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings reborn
whose anxiousness being roused,
struggle to get
to the origin of the matter;
far more are those
whose anxiousness being roused,
do not struggle to get
to the origin of the matter.
■
[345][pts] In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings reborn
who, creating the enjoyment
of throwing themselves into the task,
gain focus,[10]
gain whole-hearted single mindedness;[11]
far more are those
who creating the enjoyment
of throwing themselves into the task,
do not gain focus,
do not gain whole-hearted single mindedness.
■
[346][pts] In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings
that gain the best of foods,
the best of tastes;
far more are those
who, not gaining the best of foods,
the best of tastes,
keep going on scraps
collected in the begging bowl.
■
[347][pts] In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings
that gain the taste of the goal,
the taste of Dhamma,
the taste of freedom;
far more are those
who do not gain the taste of the goal,
the taste of the Dhamma,
the taste of freedom.
Wherefore, beggars,
train yourselves this way:
"We will seek to become gainers
of the taste of the goal,
the taste of Dhamma,
the taste of freedom!"
This is the way to train yourselves, beggars.
■
[348-377][12] In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being gods
are reborn as gods;
far more are those
that having passed on from being gods
are reborn as humans.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being gods
are reborn as humans;
far more are those
that having passed on from being gods
are reborn in the wombs of animals.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being gods
are reborn in the wombs of animals;
far more are those
that having passed on from being gods
are reborn as ghosts.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being gods
are reborn as ghosts;
far more are those
that having passed on from being gods
are reborn in Niraya Hell.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being human
are reborn as gods;
far more are those
that having passed on from being human
are reborn as human.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being human
are reborn as humans;
far more are those
that having passed on from being human
are reborn in the wombs of animals.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being human
are reborn in the wombs of animals;
far more are those
that having passed on from being human
are reborn as ghosts.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being human
are reborn as ghosts;
far more are those
that having passed on from being human
are reborn in Niraya Hell.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being animals
are reborn as gods;
far more are those
that having passed on from being animals
are reborn as humans.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being animals
are reborn as humans;
far more are those
that having passed on from being animals
are reborn in the wombs of animals.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being animals
are reborn in the wombs of animals;
far more are those
that having passed on from being animals
are reborn in as ghosts.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being animals
are reborn as ghosts;
far more are those
that having passed on from being animals
are reborn in Niraya Hell.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being ghosts
are reborn as gods;
far more are those
that having passed on from being ghosts
are reborn as humans.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being ghosts
are reborn as humans;
far more are those
that having passed on from being ghosts
are reborn in the wombs of animals.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being ghosts
are reborn in the wombs of animals;
far more are those
that having passed on from being ghosts
are reborn as ghosts.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
■
In the same way, beggars,
few are the beings that
having passed on from being ghosts
are reborn as ghosts;
far more are those
that having passed on from being ghosts
are reborn in Niraya Hell.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being in Niraya Hell
are reborn as gods;
far more are those
that having passed on from being in Niraya Hell
are reborn as humans.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being in Niraya Hell
are reborn as humans;
far more are those
that having passed on from being in Niraya Hell
are reborn in the wombs of animals.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being in Niraya Hell
are reborn in the wombs of animals;
far more are those that having passed on from being in Niraya Hell
that are reborn as ghosts.
■
In the same way, beggars,
as there are here in Roseapple Land
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —
In the same way, beggars,
few are the beings that
having passed on from being in Niraya Hell
are reborn as ghosts;
far more are those
that having passed on from being in Niraya Hell
are reborn in Niraya Hell.
■
[378][PTS: XX 38] Truly, beggars, this is gain,
that is to say:
making do with forest life.
■
[379][pts] Truly, beggars, this is gain,
that is to say:
making do with handouts.
■
[380][pts] Truly, beggars, this is gain,
that is to say:
making do with robes of rags from the trash.
■
[381][pts] Truly, beggars, this is gain,
that is to say:
making do with three garments.
■
[382][pts] Truly, beggars, this is gain,
that is to say:
making do with Dhamma-talk.
■
[383][pts] Truly, beggars, this is gain,
that is to say:
making do with bearing the Discipline.
■
[384][pts] Truly, beggars, this is gain,
that is to say:
reaching old age.
■
[385][pts] Truly, beggars, this is gain,
that is to say:
possessing much truth.
■
[386][pts] Truly, beggars, this is gain,
that is to say:
possessing propriety.
■
[387][pts] Truly, beggars, this is gain,
that is to say:
possessing a following.
■
[388][pts] Truly, beggars, this is gain,
that is to say:
possessing a great following.
■
[389][pts] Truly, beggars, this is gain,
that is to say:
possessing a great following
of the sons of good families.
■
[390][pts] Truly, beggars, this is gain,
that is to say:
being of high cast.
■
[391][pts] Truly, beggars, this is gain,
that is to say:
speaking with clearly enunciated speech.
■
[392][pts] Truly, beggars, this is gain,
that is to say:
being of few wishes.
■
[393][pts] Truly, beggars, this is gain,
that is to say:
being of few illnesses.
[1] Ekanta-nibbidaya. One side put down.
[2] Viraga. Dispassion. Un-lust or Dis-lust.
[3] Upasamaya. Evening out, or calming up.
[4] Miccha Ditthi. Any point of view or perspective that is not Sammā Ditthi. When spelled out in detail it consists of the statement of the Four Aristocratic Truths in reverse. See "Ditthi" and also next, Sammā Ditthi.
[5] Sammā Ditthi. See "The Four Aristocratic Truths". Also see "Sammā.
[6] This sutta and the one that follows are translated for meaning. For me, trying to follow the Pāḷi results in a statement in English that can be understood to mean its opposite.
[7] Jambu-dipa. Buddha's India.
[8] That's us! 1. "center of population" is often translated 'Middle Districts' with the addition that the center is where the Pāḷi is taught. 2. ignorant barbarians: milakkhesu, milakkha: root mlecch, onomat. After the strange sounds of a foreign tongue (who can identify the language/people referred to?), cp. babbhara (barbarian > Barbara = stranger) and mammana.
[9] Saṃvejaniiyesu ṭhaanesu saṃvijjanti; Woodward has "are stirred by stirring topics." The idea of the fearful should not be left out of the meaning.
[11] Cittass'ekaggatam; one pointedness of mind; concentration.
[12] This section [#s 348-377 of our versions of the Pāḷi Text and Woodward's translation] appears to be mangled in both in different ways. The PTS Text version leaves off the introductory paragraphs and indicates [no ellipsis] that this is really one sutta. The Sri Lanka Buddha Jayanti Tripitaka Series version breaks out each section into three suttas including the introductory paragraph in each.
All versions (except here) have the order out of whack, creating duplicates.
Generally the progression given elsewhere in the suttas is deva > man > animal > ghost > hell. The progression in this series in the PTS and BJT goes:
[KEY: x > y = born as x, reborn as y; + = duplicate]
Man > man
man > hell
man > animal
man > ghost
man > gods
man > hell
man > animal +
man > ghost +
gods > gods
gods > hell
gods > animal
gods > ghost
gods > man
gods > hell +
gods > animal +
gods > ghost +
hell > man
hell > hell
hell > animal
hell > ghost
hell > gods
hell > hell +
hell > animal +
hell > ghost +
animal > man
animal > hell
animal > animal
animal > ghost
animal > gods
animal > hell +
animal > animal +
animal > ghost +
ghost > man
ghost > hell
ghost > animal
ghost > ghost
ghost > gods
ghost > hell +
ghost > animal +
ghost > ghost +
The structure should be:
Gods > gods,
gods > man,
gods > animals,
gods > ghosts,
gods > hell;
man > gods,
man > man,
man > animals,
man > ghosts,
man > hell;
animals > gods,
animals > man,
animals > animals,
animals > ghosts,
animals > hell,
ghosts > gods
ghosts > man
ghosts > animals,
ghosts > ghosts,
ghosts > hell,
hell > gods,
hell > man,
hell > animals,
hell > ghosts
hell > hell.
This is not simply an alternative order. The reversing of the usual 'animal, ghost, hell' order, and beginning the series with 'man' in stead of 'gods' has made it necessary to loop back and include duplicates. This is not correct 'wheel' style sutta construction, totally destroys the image and by that the lesson ... its one steep drop! And it is not stylistically or pedantically what we would expect from Gotama.
Sutta numbers/links for this section are omitted except for the first sutta and resume at the next section skipping the omitted duplicate suttas.
