an1.315:1 “Mendicants, when an individual has right 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 likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good. Suppose a seed of sugarcane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, delectable flavor. Why is that? Because the seed is good. In the same way, when an individual has right 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 likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good.”

Chapter Three

316

an1.316:1 “One individual, mendicants, arises in the world for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of humankind. What one individual? Someone with wrong view, whose perspective is distorted. They draw many people away from the true teaching and establish them in false teachings. This is one individual who arises in the world for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of humankind.”

317

an1.317:1 “One individual, mendicants, arises in the world for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of humankind. What one individual? Someone with right view, whose perspective is undistorted. They draw many people away from false teachings and establish them in the true teaching. This is one individuals who arises in the world for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of humankind.”

318

an1.318:1 “Mendicants, I do not see a single thing that is so very blameworthy as wrong view. Wrong view is the most blameworthy thing of all.”

319

an1.319:1 “Mendicants, I do not see a single other individual who acts for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of humankind, as that futile man, the bamboo-staffed ascetic. Just as a trap set at the mouth of a river would bring harm, suffering, calamity, and disaster for many fish, so too that futile man, the bamboo-staffed ascetic, is a trap for humans, it seems to me. He has arisen in the world for the harm, suffering, calamity, and disaster of many beings.”

320

an1.320:1 “Mendicants, the one who encourages someone in a poorly explained teaching and training, the one who they encourage, and the one who practices accordingly all brim with much wickedness. Why is that? Because the teaching is poorly explained.”

321

an1.321:1 “Mendicants, the one who encourages someone in a well explained teaching and training, the one who they encourage, and the one who practices accordingly all brim with much merit. Why is that? Because the teaching is well explained.”

322

an1.322:1 “Mendicants, in a poorly explained teaching and training, the donor should know moderation, not the recipient. Why is that? Because the teaching is poorly explained.”

323

an1.323:1 “Mendicants, in a well explained teaching and training, the recipient should know moderation, not the donor. Why is that? Because the teaching is well explained.”

324

an1.324:1 “Mendicants, in a poorly explained teaching and training an energetic person lives in suffering. Why is that? Because the teaching is poorly explained.”

325

an1.325:1 “Mendicants, in a well explained teaching and training a lazy person lives in suffering. Why is that? Because the teaching is well explained.”

326

an1.326:1 “Mendicants, in a poorly explained teaching and training a lazy person lives happily. Why is that? Because the teaching is poorly explained.”

327

an1.327:1 “Mendicants, in a well explained teaching and training an energetic person lives happily. Why is that? Because the teaching is well explained.”

328

an1.328:1 “Just as, mendicants, even a little bit of fecal matter still stinks, so too I don’t approve of even a little bit of continued existence, not even as long as a finger-snap.”

329–332

an1.329:1 “Just as even a little bit of urine, or spit, or pus, or blood still stinks, so too I don’t approve of even a little bit of continued existence, not even as long as a finger-snap.”

Chapter Four

333

an1.333:1 “Just as, mendicants, in the Black Plum Tree Land the delightful parks, woods, meadows, and lotus ponds are few, while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; so too the sentient beings born on land are few, while those born in water are many.”

334

an1.334:1 “… so too the sentient beings born as humans are few, while those not born as humans are many.”

335

an1.335:1 “… so too the sentient beings born in the central countries are few, while those born in the borderlands, among uneducated foreigners, are many.”

336

an1.336:1 “… so too the sentient beings who are wise, bright, clever, and able to distinguish what is well said from what is poorly said are few, while the sentient beings who are witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said are many.”

337

an1.337:1 “… so too the sentient beings who have the noble eye of wisdom are few, while those who are ignorant and confused are many.”

338

an1.338:1 “… so too the sentient beings who get to see a Realized One are few, while those who don’t get to see a Realized One are many.”

339

an1.339:1 “… so too the sentient beings who get to hear the teaching and training proclaimed by a Realized One are few, while those sentient beings who don’t get to hear the teaching and training proclaimed by a Realized One are many.”

340

an1.340:1 “… so too the sentient beings who remember the teachings they hear are few, while those who don’t remember the teachings are many.”

341

an1.341:1 “… so too the sentient beings who examine the meaning of the teachings they have memorized are few, while those who don’t examine the meaning of the teachings are many.”

342

an1.342:1 “… so too the sentient beings who understand the meaning and the teaching and practice in line with the teaching are few, while those who don’t understand the meaning and the teaching, and don’t practice in line with the teaching are many.”

343

an1.343:1 “… so too the sentient beings inspired by inspiring places are few, while those who are uninspired are many.”

344

an1.344:1 “… so too the sentient beings who, being inspired, strive effectively are few, while those who, even though inspired, don’t strive effectively are many.”

345

an1.345:1 “… so too the sentient beings who, relying on letting go, gain immersion, gain unification of mind are few, while those who don’t gain immersion, don’t gain unification of mind relying on letting go are many.”

346

an1.346:1 “… so too the sentient beings who get the best food and flavors are few, while those who don’t get the best food and flavors, but get by with scraps in an alms bowl are many.”

347

an1.347:1 “… so too the sentient beings who get the taste of the meaning, the taste of the teaching, and the taste of freedom are few, while the sentient beings who don’t get the taste of the meaning, the taste of the teaching, and the taste of freedom are many. So you should train like this: ‘We will get the taste of the meaning, the taste of the teaching, the taste of freedom.’ That’s how you should train.”

348–350

an1.348-350:1 “Just as, mendicants, in the Black Plum Tree Land the delightful parks, woods, meadows, and lotus ponds are few, while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; so too, those who die as humans and enter the Garden are few, while those who die as humans and end up in Hell are many.”

351–353

an1.351-353:1 “… the sentient beings who die as humans and enter the Garden are few, while those who die as humans and end up in Hell are many.”

354–356

357–359

360–362

363–365

366–368

369–371

372–374

375–377

The Chapter on Inspiring Qualities

an1.378:1 “Mendicants, this is definitely something worth having, that is, living in the wilderness …

an1.379:1 eating only almsfood …

an1.380:1 wearing rag robes …

an1.381:1 having just three robes …

an1.382:1 teaching Dhamma …

an1.383:1 memorizing the monastic law …

an1.384:1 being very learned …

an1.385:1 being respected …

an1.386:1 being well-mannered …

an1.387:1 having a following …

an1.388:1 having a large following …

an1.389:1 coming from a good family …

an1.390:1 being handsome …

an1.391:1 being one who enunciates well …

an1.392:1 having few wishes …

an1.393:1 being healthy.”

Another Chapter on a Finger-Snap

394

an1.394:1 “If, mendicants, a mendicant develops the first absorption, even as long as a finger-snap, they are called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!”

395–401

an1.395:1 “If, mendicants, a mendicant develops the second …

an1.396:1 third …

an1.397:1 or fourth absorption …

an1.398:1 or the heart’s release by love …

an1.399:1 or the heart’s release by compassion …

an1.400:1 or the heart’s release by rejoicing …

an1.401:1 or the heart’s release by equanimity, even as long as a finger-snap …”

402–405

an1.402:1 “If a mendicant meditates by observing an aspect of the body …

an1.403:1 feelings …

an1.404:1 mind …

an1.405:1 principles—keen, aware, and mindful, rid of covetousness and displeasure for the world, even for the time of a finger-snap …”

406–409

an1.406:1 “If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise, even for the time of a finger-snap …

an1.407:1 If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up, even for the time of a finger-snap …

an1.408:1 If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise, even for the time of a finger-snap …

an1.409:1 If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed, even for the time of a finger-snap …”

410–413

an1.410:1 “If they develop the basis of psychic power that has immersion due to enthusiasm, and active effort …

an1.411:1 the basis of psychic power that has immersion due to energy, and active effort …

an1.412:1 the basis of psychic power that has immersion due to mental development, and active effort …

an1.413:1 the basis of psychic power that has immersion due to inquiry, and active effort, even for the time of a finger-snap …”

414–418

an1.414:1 “If they develop the faculty of faith …

an1.415:1 the faculty of energy …

an1.416:1 the faculty of mindfulness …

an1.417:1 the faculty of immersion …

an1.418:1 the faculty of wisdom, even for the time of a finger-snap …”

419–423

an1.419:1 “If they develop the power of faith …

an1.420:1 the power of energy …

an1.421:1 the power of mindfulness …

an1.422:1 the power of immersion …

an1.423:1 the power of wisdom, even for the time of a finger-snap …”

424–430

an1.424:1 “If they develop the awakening factor of mindfulness …

an1.425:1 the awakening factor of investigation of principles …

an1.426:1 the awakening factor of energy …

an1.427:1 the awakening factor of rapture …

an1.428:1 the awakening factor of tranquility …

an1.429:1 the awakening factor of immersion …

an1.430:1 the awakening factor of equanimity, even for the time of a finger-snap …”

431–438

an1.431:1 “If they develop right view …

an1.432:1 right purpose …

an1.433:1 right speech …

an1.434:1 right action …

an1.435:1 right livelihood …

an1.436:1 right effort …

an1.437:1 right mindfulness …

an1.438:1 right immersion, even for the time of a finger-snap …”

439–446

an1.439:1 “Perceiving form internally, they see forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ …

an1.440:1 Perceiving form internally, they see forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ …

an1.441:1 Not perceiving form internally, they see forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ …

an1.442:1 Not perceiving form internally, they see forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ …

an1.443:1 Not perceiving form internally, they see forms externally that are blue, with blue color and blue appearance. Mastering them, they perceive: ‘I know and see.’ …

an1.444:1 Not perceiving form internally, they see forms externally that are yellow, with yellow color and yellow appearance. Mastering them, they perceive: ‘I know and see.’ …

an1.445:1 Not perceiving form internally, they see forms externally that are red, with red color and red appearance. Mastering them, they perceive: ‘I know and see.’ …

an1.446:1 Not perceiving form internally, they see forms externally that are white, with white color and white appearance. Mastering them, they perceive: ‘I know and see.’ …”

447–454

an1.447:1 “Having physical form, they see forms …

an1.448:1 not perceiving form internally, they see forms externally …

an1.449:1 they’re focused only on beauty …

an1.450:1 going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space …

an1.451:1 going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness …

an1.452:1 going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness …

an1.453:1 going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception …

an1.454:1 going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …”

455–464

an1.455:1 “They develop the meditation on universal earth …

an1.456:1 the meditation on universal water …

an1.457:1 the meditation on universal fire …

an1.458:1 the meditation on universal air …

an1.459:1 the meditation on universal blue …

an1.460:1 the meditation on universal yellow …

an1.461:1 the meditation on universal red …

an1.462:1 the meditation on universal white …

an1.463:1 the meditation on universal space …

an1.464:1 the meditation on universal consciousness …”

465–474

an1.465:1 “They develop the perception of ugliness …

an1.466:1 the perception of death …

an1.467:1 the perception of the repulsiveness of food …

an1.468:1 the perception of dissatisfaction with the whole world …

an1.469:1 the perception of impermanence …

an1.470:1 the perception of suffering in impermanence …

an1.471:1 the perception of not-self in suffering …

an1.472:1 the perception of giving up …

an1.473:1 the perception of fading away …

an1.474:1 the perception of cessation …”

475–484

an1.475:1 “They develop the perception of impermanence …

an1.476:1 the perception of not-self …

an1.477:1 the perception of death …

an1.478:1 the perception of the repulsiveness of food …

an1.479:1 the perception of dissatisfaction with the whole world …

an1.480:1 the perception of a skeleton …

an1.481:1 the perception of the worm-infested corpse …

an1.482:1 the perception of the livid corpse …

an1.483:1 the perception of the split open corpse …

an1.484:1 the perception of the bloated corpse …”

485–494

an1.485:1 “They develop the recollection of the Buddha …

an1.486:1 the recollection of the teaching …

an1.487:1 the recollection of the Saṅgha …

an1.488:1 the recollection of ethical conduct …

an1.489:1 the recollection of generosity …

an1.490:1 the recollection of the righteous who have gone before …

an1.491:1 mindfulness of breathing …

an1.492:1 mindfulness of death …

an1.493:1 mindfulness of the body …

an1.494:1 the recollection of peace …”

495–574

an1.495:1 “They develop the faculty of faith together with the first absorption …

an1.496:1 the faculty of energy …

an1.497:1 the faculty of mindfulness …

an1.498:1 the faculty of immersion …

an1.499:1 the faculty of wisdom …

an1.500:1 the power of faith …

an1.501:1 the power of energy …

an1.502:1 the power of mindfulness …

an1.503:1 the power of immersion …

an1.504:1 the power of wisdom together with the first absorption …

an1.505-514:1 the second absorption …

an1.515-524:1 the third absorption …

an1.525-534:1 the fourth absorption …

an1.535-544:1 love …

an1.545-554:1 compassion …

an1.555-564:1 rejoicing …

an1.565:1 They develop the faculty of faith together with equanimity …

an1.566:1 They develop the faculty of energy …

an1.567:1 the faculty of mindfulness …

an1.568:1 the faculty of immersion …

an1.569:1 the faculty of wisdom …

an1.570:1 the power of faith …

an1.571:1 the power of energy …

an1.572:1 the power of mindfulness …

an1.573:1 the power of immersion …

an1.574:1 the power of wisdom.

an1.574:2 That mendicant is called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!”

The Chapter on Mindfulness of the Body

575

an1.575:1 “Mendicants, anyone who brings into their mind the great ocean includes all of the streams that run into it. In the same way, anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization.”

576–582

an1.576-582:1 “One thing, mendicants, when developed and cultivated leads to great urgency … great benefit … great sanctuary from the yoke … mindfulness and awareness … gaining knowledge and vision … blissful meditation in this life … the realization of the fruit of knowledge and freedom. What one thing? Mindfulness of the body. This one thing, when developed and cultivated, leads to great urgency … great benefit … great sanctuary from the yoke … mindfulness and awareness … gaining knowledge and vision … blissful meditation in this life … the realization of the fruit of knowledge and freedom.”

583

an1.583:1 “When one thing, mendicants, is developed and cultivated the body and mind become tranquil, thinking and considering settle down, and all of the qualities that play a part in realization are fully developed. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, the body and mind become tranquil, thinking and considering settle down, and all of the qualities that play a part in realization are fully developed.”

584

an1.584:1 “When one thing, mendicants, is developed and cultivated, unskillful qualities do not arise, and, if they’ve already arisen, they are given up. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, unskillful qualities do not arise, and, if they’ve already arisen, they are given up.”

585

an1.585:1 “When one thing, mendicants, is developed and cultivated, skillful qualities arise, and, once they’ve arisen, they increase and grow. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, skillful qualities arise, and, once they’ve arisen, they increase and grow.”

586–590

an1.586-590:1 “When one thing, mendicants, is developed and cultivated, ignorance is given up … knowledge arises … the conceit ‘I am’ is given up … the underlying tendencies are uprooted … the fetters are given up. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, ignorance is given up … knowledge arises … the conceit ‘I am’ is given up … the underlying tendencies are uprooted … the fetters are given up.”

591–592

an1.591-592:1 “One thing, mendicants, when developed and cultivated leads to demolition by wisdom … to complete extinguishment with no fuel for grasping. What one thing? Mindfulness of the body. This one thing, mendicants, when developed and cultivated leads to demolition by wisdom … to complete extinguishment with no fuel for grasping.”

593–595

an1.593-595:1 “When one thing is developed and cultivated there is the penetration of many elements … the penetration of diverse elements … the discrimination of many elements. What one thing? Mindfulness of the body. When this one thing is developed and cultivated there is the penetration of many elements … the penetration of diverse elements … the analysis of many elements.”

596–599

an1.596-599:1 “One thing, mendicants, when developed and cultivated leads to the realization of the fruit of stream-entry … once-return … non-return … perfection. What one thing? Mindfulness of the body. This one thing, when developed and cultivated, leads to the realization of the fruit of stream-entry … once-return … non-return … perfection.”

600–615

an1.600-615:1 “One thing, mendicants, when developed and cultivated, leads to the getting of wisdom … the growth of wisdom … the increase of wisdom … to great wisdom … to widespread wisdom … to abundant wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to light wisdom … to laughing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom. What one thing? Mindfulness of the body. This one thing, when developed and cultivated, leads to the getting of wisdom … the growth of wisdom … the increase of wisdom … to great wisdom … to widespread wisdom … to abundant wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to light wisdom … to laughing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom.”

The Chapter on Freedom From Death

616

an1.616:1 “Mendicants, those who don’t enjoy mindfulness of the body don’t enjoy freedom from death. Those who enjoy mindfulness of the body enjoy freedom from death.”

617

an1.617:1 “Mendicants, those who haven’t enjoyed mindfulness of the body haven’t enjoyed freedom from death. Those who have enjoyed mindfulness of the body have enjoyed freedom from death.”

618

an1.618:1 “Mendicants, those who have lost mindfulness of the body have lost freedom from death. Those who haven’t lost mindfulness of the body haven’t lost freedom from death.”

619

an1.619:1 “Mendicants, those who have missed out on mindfulness of the body have missed out on freedom from death. Those who have undertaken mindfulness of the body have not missed out on freedom from death.”

620

an1.620:1 “Mendicants, those who have neglected mindfulness of the body have neglected freedom from death. Those who have not neglected mindfulness of the body have not neglected freedom from death.”

621

an1.621:1 “Mendicants, those who have forgotten mindfulness of the body have forgotten freedom from death. Those who haven’t forgotten mindfulness of the body haven’t forgotten freedom from death.”

622

an1.622:1 “Mendicants, those who haven’t cultivated mindfulness of the body haven’t cultivated freedom from death. Those who have cultivated mindfulness of the body have cultivated freedom from death.”

623

an1.623:1 “Mendicants, those who haven’t developed mindfulness of the body haven’t developed freedom from death. Those who have developed mindfulness of the body have developed freedom from death.”

624

an1.624:1 “Mendicants, those who haven’t made much of mindfulness of the body haven’t made much of freedom from death. Those who have made much of mindfulness of the body have made much of freedom from death.”

625

an1.625:1 “Mendicants, those who haven’t had insight into mindfulness of the body haven’t had insight into freedom from death. Those who have had insight into mindfulness of the body have had insight into freedom from death.”

626

an1.626:1 “Mendicants, those who haven’t completely understood mindfulness of the body haven’t completely understood freedom from death. Those who have completely understood mindfulness of the body have completely understood freedom from death.”

627

an1.627:1 “Mendicants, those who haven’t realized mindfulness of the body haven’t realized freedom from death. Those who have realized mindfulness of the body have realized freedom from death.”

an1.627:2 That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. The Book of the Ones is finished.