an1.117:1 “Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like arousing energy. Arousing energy leads to the continuation, persistence, and enduring of the true teaching.”

118–128

an1.118-128:1 “Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like having many wishes … having few wishes … lack of contentment … contentment … irrational application of mind … rational application of mind … lack of situational awareness … situational awareness … bad friends … good friends … pursuing bad habits and not good habits. Pursuing bad habits and not good habits leads to the decline and disappearance of the true teaching.”

129

an1.129:1 “Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like pursuing good habits and not bad habits. Pursuing good habits and not bad habits leads to the continuation, persistence, and enduring of the true teaching”

130

an1.130:1 “Mendicants, those mendicants who explain what is not the teaching as the teaching are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of humankind. They brim with much wickedness and make the true teaching disappear.”

131

an1.131:1 “Mendicants, those mendicants who explain what is the teaching as not the teaching are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of humankind. They brim with much wickedness and make the true teaching disappear.”

132–139

an1.132-139:1 “Those mendicants who explain what is not found in the monastic law as found in the monastic law … what is found in the monastic law as not found in the monastic law … what was not spoken and stated by the Realized One as spoken and stated by the Realized One … what was spoken and stated by the Realized One as not spoken and stated by the Realized One … what was not practiced by the Realized One as practiced by the Realized One … what was practiced by the Realized One as not practiced by the Realized One … what was not prescribed by the Realized One as prescribed by the Realized One … what was prescribed by the Realized One as not prescribed by the Realized One are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of humankind. They brim with much wickedness and make the true teaching disappear.”

The Chapter on Not the Teaching

140

an1.140:1 “Mendicants, those mendicants who explain what is not the teaching as not the teaching are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of humankind. They brim with much merit and make the true teaching continue.”

141

an1.141:1 “Mendicants, those mendicants who explain what is the teaching as the teaching are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of humankind. They brim with much merit and make the true teaching continue.”

142–149

an1.142-149:1 “Those mendicants who explain what is not found in the monastic law as not found in the monastic law … what is found in the monastic law as found in the monastic law … what was not spoken and stated by the Realized One as not spoken and stated by the Realized One … what was spoken and stated by the Realized One as spoken and stated by the Realized One … what was not practiced by the Realized One as not practiced by the Realized One … what was practiced by the Realized One as practiced by the Realized One … what was not prescribed by the Realized One as not prescribed by the Realized One … what was prescribed by the Realized One as prescribed by the Realized One … are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of humankind. They brim with much merit and make the true teaching continue.”

The Chapter on Non-offense

150

an1.150:1 “Mendicants, those mendicants who explain a non-offense as an offense are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of humankind. They brim with much wickedness and make the true teaching disappear.”

151

an1.151:1 “Mendicants, those mendicants who explain an offense as a non-offense are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of humankind. Those mendicants brim with much wickedness and make the true teaching disappear.”

152–159

an1.152-159:1 “Those mendicants who explain a light offense as a heavy offense … a heavy offense as a light offense … a grave offense as a minor offense … a minor offense as a grave offense … a curable offense as an incurable offense … an incurable offense as a curable offense … an offense requiring amends as an offense not requiring amends … an offense not requiring amends as an offense requiring amends are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of humankind. Those mendicants brim with much wickedness and make the true teaching disappear.”

160

an1.160:1 “Mendicants, those mendicants who explain a non-offense as a non-offense are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of humankind. They brim with much merit and make the true teaching continue.”

161

an1.161:1 “Mendicants, those mendicants who explain an offense as an offense are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of humankind. They brim with much merit and make the true teaching continue.”

162–169

an1.162-169:1 “Those mendicants who explain a light offense as a light offense … a heavy offense as a heavy offense … a grave offense as a grave offense … a minor offense as a minor offense … a curable offense as a curable offense … an incurable offense as an incurable offense … an offense requiring amends as an offense requiring amends … an offense not requiring amends as an offense requiring amends are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of humankind. They brim with much merit and make the true teaching continue.”

The Chapter on One Individual

170

an1.170:1 “One individual, mendicants, arises in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of humankind. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual, mendicants, who arises in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of humankind.”

171

an1.171:1 “The appearance of one individual, mendicants, is rare in the world. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual, mendicants, whose appearance is rare in the world.”

172

an1.172:1 “One individual, mendicants, arises in the world who is an incredible human being. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual, mendicants, who arises in the world who is an incredible human being.”

173

an1.173:1 “The death of one individual, mendicants, is regretted by many people. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual, mendicants, whose death is regretted by many people.”

174

an1.174:1 “One individual, mendicants, arises in the world unique, without peer or rival, incomparable, matchless, unrivaled, unequaled, without equal, the best of men. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual, mendicants, who arises in the world unique, without peer or rival, incomparable, matchless, unrivaled, unequaled, without equal, the best of men.”

175–186

an1.175-186:1 “With the appearance of one individual, mendicants, there is the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual whose appearance brings the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection.”

187

an1.187:1 “Mendicants, I do not see a single other individual who rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One like Sāriputta. Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.”

Chapter One

an1.188:1 “The foremost of my monk disciples in long standing is Koṇḍañña Who Understood.”

an1.189:1 “… with great wisdom is Sāriputta.”

an1.190:1 “… with psychic power is Mahāmoggallāna.”

an1.191:1 “… who advocate austerities is Mahākassapa.”

an1.192:1 “… with clairvoyance is Anuruddha.”

an1.193:1 “… from eminent families is Bhaddiya son of Kāḷīgodhā.”

an1.194:1 “… with a charming voice is Bhaddiya the Dwarf.”

an1.195:1 “… with a lion’s roar is Bhāradvāja the Alms-Gatherer.”

an1.196:1 “… who speak on the teaching is Puṇṇa son of Mantāṇī.”

an1.197:1 “… who explain in detail the meaning of a brief statement is Mahākaccāna.”

Chapter Two

an1.198:1 “The foremost of my monk disciples in creating a mind-made body is Cūḷapanthaka.”

an1.199:1 “… who are skilled in the turning away of the mind is Cūḷapanthaka.”

an1.200:1 “… who are skilled in the turning away through perception is Mahāpanthaka.”

an1.201:1 “… who live without strife is Subhūti.”

an1.202:1 “… who are worthy of a religious donation is Subhūti.”

an1.203:1 “… who stay in the wilderness is Revata of the Acacia Wood.”

an1.204:1 “… who practice absorption is Revata the Doubter.”

an1.205:1 “… who are energetic is Soṇa Koḷivisa.”

an1.206:1 “… who enunciate well is Soṇa of the Sharp Ears.”

an1.207:1 “… who receive many possessions is Sīvali.”

an1.208:1 “… who are committed to faith is Vakkalī.”

Chapter Three

an1.209:1 “The foremost of my monk disciples who want to train is Rāhula.”

an1.210:1 “… who went forth out of faith is Raṭṭhapāla.”

an1.211:1 “… who are the first to vote is Kuṇḍadhāna.”

an1.212:1 “… who are eloquent poets is Vaṅgīsa.”

an1.213:1 “… who are impressive all around is Upasena son of Vaṅgantā.”

an1.214:1 “… who assign lodgings is Dabba the Mallian.”

an1.215:1 “… who are beloved of the angels is Pilindavaccha.”

an1.216:1 “… with swift insight is Bāhiya of the Bark Cloth.”

an1.217:1 “… with brilliant speech is Kassapa the Prince.”

an1.218:1 “… who have attained the methods of textual analysis is Mahākoṭṭhita.”

Chapter Four

an1.219:1 “The foremost of my monk disciples who are very learned is Ānanda.”

an1.220:1 “… in memory is Ānanda.”

an1.221:1 “… in rememberance is Ānanda.”

an1.222:1 “… in retention is Ānanda.”

an1.223:1 “… as a personal attendant is Ānanda.”

an1.224:1 “… with a large congregation is Kassapa of Uruvelā.”

an1.225:1 “… who impress lay families is Kāḷudāyī.”

an1.226:1 “… with good health is Bakkula.”

an1.227:1 “… who recollect earlier generations is Sobhita.”

an1.228:1 “… who have memorized the monastic law is Upāli.”

an1.229:1 “… who advise the nuns is Nandaka.”

an1.230:1 “… who guard the sense doors is Nanda.”

an1.231:1 “… who advise the monks is Mahākappina.”

an1.232:1 “… who are skilled in the fire element is Sāgata.”

an1.233:1 “… who inspire eloquent teachings is Rādha.”

an1.234:1 “… who wear coarse robes is Mogharāja.”

Chapter Five

an1.235:1 “The foremost of my nun disciples in long standing is Mahāpajāpati Gotamī.”

an1.236:1 “… with great wisdom is Khemā.”

an1.237:1 “… with psychic power is Uppalavaṇṇā.”

an1.238:1 “… who have memorized the monastic law is Paṭācārā.”

an1.239:1 “… who speak on the teaching is Dhammadinnā.”

an1.240:1 “… who practice absorption is Nandā.”

an1.241:1 “… who are energetic is Soṇā.”

an1.242:1 “… with clairvoyance is Sakulā.”

an1.243:1 “… with swift insight is Bhaddā of the Curly Hair.”

an1.244:1 “… who recollect earlier generations is Bhaddā daughter of Kapila.”

an1.245:1 “… who have attained great insight is Bhaddakaccānā.”

an1.246:1 “… who wear coarse robes is Kisāgotamī.”

an1.247:1 “… who are committed to faith is Sigālaka’s Mother.”

Chapter Six

an1.248:1 “The foremost of my laymen disciples in first going for refuge are the merchants Tapussa and Bhallika.”

an1.249:1 “… as a donor is the householder Sudatta Anāthapiṇḍika.”

an1.250:1 “… who speak on the teaching is the householder Citta of Macchikāsaṇḍika.”

an1.251:1 “… who attract a congregation by the four ways of being inclusive is Hatthaka of Āḷavī.”

an1.252:1 “… who donate fine things is Mahānāma the Sakyan.”

an1.253:1 “… who donate nice things is the householder Ugga of Vesālī.”

an1.254:1 “… who attend on the Saṅgha is the householder Uggata of Elephant Village.”

an1.255:1 “… who have experiential confidence is Sūra Ambaṭṭha.”

an1.256:1 “… who have confidence in an individual is Jīvaka Komārabhacca.”

an1.257:1 “… who are trusting is the householder Nakula’s father.”

Chapter Seven

an1.258:1 “The foremost of my laywomen disciples in first going for refuge is Sujātā of the town of Senā.”

an1.259:1 “… as a donor is Visākhā, Migāra’s mother.”

an1.260:1 “… who are very learned is Khujjuttarā.”

an1.261:1 “… who dwell in love is Sāmāvatī.”

an1.262:1 “… who practice absorption is Uttarā, Nanda’s mother.”

an1.263:1 “… who give fine things is Suppavāsā the Koliyan.”

an1.264:1 “… who care for the sick is the laywoman Suppiyā.”

an1.265:1 “… who have experiential confidence is Kātiyānī.”

an1.266:1 “… who are trusting is the housewife Nakula’s mother.”

an1.267:1 “… whose confidence is based on oral transmission is the laywoman Kāḷī of Kuraraghara.”

Chapter One

268

an1.268:1 “It is impossible, mendicants, it cannot happen for an individual accomplished in view to take any condition as permanent. That is not possible. But it is possible for an ordinary person to take some condition as permanent. That is possible.”

269

an1.269:1 “It is impossible, mendicants, it cannot happen for an individual accomplished in view to take any condition as pleasant. But it is possible for an ordinary person to take some condition as pleasant.”

270

an1.270:1 “It is impossible, mendicants, it cannot happen for an individual accomplished in view to take anything as self. But it is possible for an ordinary person to take something as self.”

271

an1.271:1 “It is impossible, mendicants, it cannot happen for an individual accomplished in view to murder their mother. But it is possible for an ordinary person to murder their mother.”

272

an1.272:1 “It is impossible, mendicants, it cannot happen for an individual accomplished in view to murder their father. But it is possible for an ordinary person to murder their father.”

273

an1.273:1 “It is impossible, mendicants, it cannot happen for an individual accomplished in view to murder a perfected one. But it is possible for an ordinary person to murder a perfected one.”

274

an1.274:1 “It is impossible, mendicants, it cannot happen for an individual accomplished in view to injure a Realized One with malicious intent. But it is possible for an ordinary person to injure a Realized One with malicious intent.”

275

an1.275:1 “It is impossible, mendicants, it cannot happen for an individual accomplished in view to cause a schism in the Saṅgha. But it is possible for an ordinary person to cause a schism in the Saṅgha.”

276

an1.276:1 “It is impossible, mendicants, it cannot happen for an individual accomplished in view to dedicate themselves to another teacher. But it is possible for an ordinary person to dedicate themselves to another teacher.”

277

an1.277:1 “It is impossible, mendicants, it cannot happen for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time. But it is possible for just one perfected one, a fully awakened Buddha, to arise in one solar system.”

Chapter Two

278

an1.278:1 “It is impossible, mendicants, it cannot happen for two wheel-turning monarchs to arise in the same solar system at the same time. But it is possible for just one wheel-turning monarch to arise in one solar system.”

279

an1.279:1 “It is impossible, mendicants, it cannot happen for a woman to be a perfected one, a fully awakened Buddha. But it is possible for a man to be a perfected one, a fully awakened Buddha.”

280

an1.280:1 “It is impossible, mendicants, it cannot happen for a woman to be a wheel-turning monarch. But it is possible for a man to be a wheel-turning monarch.”

281–283

284

an1.284:1 “It is impossible, mendicants, it cannot happen for a likable, desirable, agreeable result to come from bad bodily conduct. But it is possible for an unlikable, undesirable, disagreeable result to come from bad bodily conduct.”

285–286

an1.285-286:1 “It is impossible, mendicants, it cannot happen for a likable, desirable, agreeable result to come from bad verbal … bad mental conduct. But it is possible for an unlikable, undesirable, disagreeable result to come from bad verbal … bad mental conduct.”

Chapter Three

287

an1.287:1 “It is impossible, mendicants, it cannot happen for an unlikable, undesirable, disagreeable result to come from good bodily conduct. But it is possible for a likable, desirable, agreeable result to come from good bodily conduct.”

288–289

an1.288-289:1 “It is impossible, mendicants, it cannot happen for an unlikable, undesirable, disagreeable result to come from good verbal … good mental conduct. But it is possible for a likable, desirable, agreeable result to come from good verbal … good mental conduct.”

290

an1.290:1 “It is impossible, mendicants, it cannot happen that someone who has engaged in bad bodily conduct, could for that reason alone, when their body breaks up, after death, end up in a good place, the Garden. But it is possible that someone who has engaged in bad bodily conduct could, for that reason alone, when their body breaks up, after death, end up in a place of loss, a bad place, the underworld, Hell.”

291–292

an1.291-292:1 “It is impossible, mendicants, it cannot happen that someone who has engaged in bad verbal … bad mental conduct could, for that reason alone, when their body breaks up, after death, end up in a good place, the Garden. But it is possible that someone who has engaged in bad verbal … bad mental conduct could, for that reason alone, when their body breaks up, after death, end up in a place of loss, a bad place, the underworld, Hell.”

293

an1.293:1 “It is impossible, mendicants, it cannot happen that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, end up in a place of loss, a bad place, the underworld, Hell. But it is possible that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, end up in a good place, the Garden.”

294–295

an1.294-295:1 “It is impossible, mendicants, it cannot happen that someone who has engaged in good verbal … good mental conduct could, for that reason alone, when their body breaks up, after death, end up in a place of loss, a bad place, the underworld, Hell. But it is possible that someone who has engaged in good verbal … good mental conduct could, for that reason alone, when their body breaks up, after death, end up in a good place, the Garden.”

Chapter One

296

an1.296:1 “One thing, mendicants, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What one thing? Recollection of the Buddha. This one thing, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

297–305

an1.297-305:1 “One thing, mendicants, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What one thing? Recollection of the teaching. …” “Recollection of the Saṅgha. …” “Recollection of ethical conduct. …” “Recollection of generosity. …” “Recollection of the righteous who have gone before. …” “Mindfulness of breathing. …” “Mindfulness of death. …” “Mindfulness of the body. …” “Recollection of peace. This one thing, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

Chapter Two

306

an1.306:1 “Mendicants, I do not see a single thing that gives rise to unskillful qualities, or, when they have arisen, makes them increase and grow like wrong view. When you have wrong view, unskillful qualities arise or, when they have arisen, they increase and grow.”

307

an1.307:1 “Mendicants, I do not see a single thing that gives rise to skillful qualities, or, when they have arisen, makes them increase and grow like right view. When you have right view, unarisen skillful qualities arise or, when they have arisen, they increase and grow.”

308

an1.308:1 “Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like wrong view. When you have wrong view, unskillful qualities arise and skillful qualities decline.”

309

an1.309:1 “Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like right view. When you have right view, skillful qualities arise and unskillful qualities decline.”

310

an1.310:1 “Mendicants, I do not see a single thing that gives rise to wrong view, and once arisen, makes it grow like irrational application of mind. When you apply the mind irrationally, wrong view arises, and once arisen it grows.”

311

an1.311:1 “Mendicants, I do not see a single thing that gives rise to right view, or, once it has already arisen, makes it grow like rational application of mind. When you apply the mind rationally, right view arises, and once arisen it grows.”

312

an1.312:1 “Mendicants, I do not see a single thing that causes sentient beings to end up, when their body breaks up, after death, in a place of loss, a bad place, the underworld, hell like wrong view. It is because they have wrong view that sentient beings, when their body breaks up, after death, end up in a place of loss, a bad place, the underworld, Hell.”

313

an1.313:1 “Mendicants, I do not see a single thing that causes sentient beings to end up, when their body breaks up, after death, in a good place, a Garden like right view. It is because they have right view that sentient beings, when their body breaks up, after death, end up in a good place, the Garden.”

314

an1.314:1 “Mendicants, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad. Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste. Why is that? Because the seed is bad. In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad.”

315