Anguttara Nikaya


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Aŋguttara Nikāya
Eka-Nipātā

The Book of Ones

Suttas 98-187

Translated from the Pali by Michael Olds

 


 

[98] [PTS: X. 16.] As a matter of self interest, beggars,
I see no other single matter
more conducive to great loss
than carelessness.

Carelessness, beggars,
is indeed conducive to great loss.

[99][pts] As a matter of self interest, beggars,
I see no other single matter
more conducive to great gain
than being careful.

Being careful, beggars,
is indeed conducive to great gain.

[100][pts] As a matter of self interest, beggars,
I see no other single matter
more conducive to great loss
than idleness.

Idleness, beggars,
is indeed conducive to great loss.

[101][pts] As a matter of self interest, beggars,
I see no other single thing
more conducive to great gain
than energetic effort

Energetic effort, beggars,
is indeed conducive to great gain.

[102][pts] As a matter of self interest, beggars,
I see no other single thing
more conducive to great loss
than much wishing.

Much wishing, beggars,
is indeed conducive to great loss.

[103][pts] As a matter of self interest, beggars,
I see no other single thing
more conducive to great gain
than little wishing.

Little wishing, beggars,
is indeed conducive to great gain.

[104][pts] As a matter of self interest, beggars,
I see no other single thing
more conducive to great loss
than discontent.

Discontent, beggars,
is indeed conducive to great loss.

[105][pts] As a matter of self interest, beggars,
I see no other single thing
more conducive to great gain
than contentment.

Contentment, beggars,
is indeed conducive to great gain.

[106][pts] As a matter of self interest, beggars,
I see no other single thing
more conducive to great loss
than not tracing things back to their origins.

Not tracing things back to their origins, beggars,
is indeed conducive to great loss.

[107][pts] As a matter of self interest, beggars,
I see no other single thing
more conducive to great gain
than tracing things back to their origins.

Tracing things back to their origins, beggars,
is indeed conducive to great gain.

[108][pts] As a matter of self interest, beggars,
I see no other single thing
more conducive to great loss
than not thinking things over.

Not thinking things over, beggars,
is indeed conducive to great loss.

[109][pts] As a matter of self interest, beggars,
I see no other single thing
more conducive to great gain
than thinking things over.

Thinking things over, beggars,
is indeed conducive to great gain.

[110][pts] As a matter of external self interest, beggars,
I see no other single thing
more conducive to great loss
than keeping bad company.

Keeping bad company, beggars,
is indeed conducive to great loss.

[111][pts] As a matter of external self interest, beggars,
I see no other single thing
more conducive to great gain
than keeping good company.

Keeping good company, beggars,
is indeed conducive to great gain.

[112][pts] As a matter of self interest, beggars,
I see no other single thing
more conducive to great loss
than devotion to unskillful things
and lack of devotion to skillful things

Devotion to unskillful things
and lack of devotion to skillful things, beggars,
is indeed conducive to great loss.

[113][pts] As a matter of self interest, beggars,
I see no other single thing
more conducive to great gain
than devotion to skillful things
and lack of devotion to unskillful things.

Devotion to skillful things
and lack of devotion to unskillful things, beggars,
is indeed conducive to great gain.

[114][pts] Beggars! I see no other single thing
more conducive to the confusion and disappearance
of the good word[1]
than carelessness.

Carelessness, beggars,
is indeed conducive to the confusion and disappearance
of the good word.

[115][pts] Beggars! I see no other single thing
more conducive to the upkeep,
non-confusion and non-disappearance
of the good word
than being careful.

Being careful, beggars,
is indeed conducive to the upkeep,
non-confusion and non-disappearance
of the good word.

[116][pts] Beggars! I see no other single thing
more conducive to the confusion and disappearance
of the good word
than idleness.

Idleness, beggars,
is indeed conducive to the confusion and disappearance
of the good word.

[117][pts] Beggars! I see no other single thing
more conducive to the upkeep,
non-confusion and non-disappearance
of the good word
than energetic effort.

Energetic effort, beggars,
is indeed conducive to the upkeep,
non-confusion and non-disappearance
of the good word.

[118][pts] Beggars! I see no other single thing
more conducive to the confusion and disappearance
of the good word
than much wishing.

Much wishing, beggars,
is indeed conducive to the confusion and disappearance
of the good word.

[119][pts] Beggars! I see no other single thing
more conducive to the upkeep,
non-confusion and non-disappearance
of the good word
than little wishing.

Little wishing, beggars,
is indeed conducive to the upkeep,
non-confusion and non-disappearance
of the good word.

[120][pts] Beggars! I see no other single thing
more conducive to the confusion and disappearance
of the good word
than discontent.

Discontent, beggars,
is indeed conducive to the confusion and disappearance
of the good word.

[121][pts] Beggars! I see no other single thing
more conducive to the upkeep,
non-confusion and non-disappearance
of the good word
than contentment.

Contentment, beggars,
is indeed conducive to the upkeep,
non-confusion and non-disappearance
of the good word.

[122][pts] Beggars! I see no other single thing
more conducive to the confusion and disappearance
of the good word
than not tracing things back to their origins.

Not tracing things back to their origins, beggars,
is indeed conducive to the confusion and disappearance
of the good word.

[123][pts] Beggars! I see no other single thing
more conducive to the upkeep,
non-confusion and non-disappearance
of the good word
than tracing things back to their origins.

Tracing things back to their origins, beggars,
is indeed conducive to the upkeep,
non-confusion and non-disappearance
of the good word.

[124][pts] Beggars! I see no other single thing
more conducive to the confusion and disappearance
of the good word
than not thinking things over.

Not thinking things over, beggars,
is indeed conducive to the confusion and disappearance
of the good word.

[125][pts] Beggars! I see no other single thing
more conducive to the upkeep,
non-confusion and non-disappearance
of the good word
than thinking things over.

Thinking things over, beggars,
is indeed conducive to the upkeep,
non-confusion and non-disappearance
of the good word.

[126][pts] Beggars! I see no other single thing
more conducive to the confusion and disappearance
of the good word
than keeping bad company.

Keeping bad company, beggars,
is indeed conducive to the confusion and disappearance
of the good word.

[127][pts] Beggars! I see no other single thing
more conducive to the upkeep,
non-confusion and non-disappearance
of the good word
than keeping good company.

Keeping good company, beggars,
is indeed conducive to the upkeep,
non-confusion and non-disappearance
of the good word.

[128][pts] Beggars! I see no other single thing
more conducive to the confusion and disappearance
of the good word
than devotion to unskillful things
and lack of devotion to skillful things

Devotion to unskillful things
and lack of devotion to skillful things, beggars,
is indeed conducive to the confusion and disappearance
of the good word.

[129][pts] Beggars! I see no other single thing
more conducive to the upkeep,
non-confusion and non-disappearance
of the good word
than devotion to skillful things
and lack of devotion to unskillful things.

Devotion to skillful things
and lack of devotion to unskillful things, beggars,
is indeed conducive to the upkeep,
non-confusion and non-disappearance
of the good word.

[130][pts] Those beggars, beggars,
who explain not-Dhamma as Dhamma;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[131][pts] Those beggars, beggars,
who explain Dhamma as not-Dhamma;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[132][pts] Those beggars, beggars,
who explain not-Discipline as Discipline;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[133][pts] Those beggars, beggars,
who explain Discipline as not-Discipline;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[134][pts] Those beggars, beggars,
who explain as not-said,
not-spoken by the Tathāgata[2]
the said and spoken;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[135][pts] Those beggars, beggars,
who explain as said,
spoken by the Tathāgata
the not-said and not-spoken;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[136][pts] Those beggars, beggars,
who explain as not-habitually practiced by the Tathāgata
the habitually practiced;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[137][pts] Those beggars, beggars,
who explain as habitually practiced by the Tathāgata
the not-habitually practiced;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[138][pts] Those beggars, beggars,
who explain as not-made-known by the Tathāgata
the made-known;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[139][pts] Those beggars, beggars,
who explain as made-known by the Tathāgata
the not-made-known;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[140] [PTS: XI. 19.] Those beggars, beggars,
who explain not-Dhamma as not-Dhamma;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[141][pts] Those beggars, beggars,
who explain Dhamma as Dhamma;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[142][pts] Those beggars, beggars,
who explain not-Discipline as not-Discipline;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[143][pts] Those beggars, beggars,
who explain Discipline as Discipline;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[144][pts] Those beggars, beggars,
who explain as not-said,
not-spoken by the Tathāgata
the not-said and not spoken;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[145][pts] Those beggars, beggars,
who explain as said,
spoken by the Tathāgata
the said and spoken;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[146][pts] Those beggars, beggars,
who explain as not-habitually practiced by the Tathāgata
the not-habitually practiced;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[147][pts] Those beggars, beggars,
who explain as habitually practiced by the Tathāgata
the habitually practiced;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[148][pts] Those beggars, beggars,
who explain as not-made-known by the Tathāgata
the not-made known;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[149][pts] Those beggars, beggars,
who explain as made-known by the Tathāgata
the made known;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[150] [PTS: XII. 20.] Those beggars, beggars,
who explain as not an offence
what is an offence;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[151][pts] Those beggars, beggars,
who explain as an offence
what is not an offence;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[152][pts] Those beggars, beggars,
who explain as a light offence
what is a heavy offence;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[153][pts] Those beggars, beggars,
who explain as a heavy offence
what is a light offence;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[154][pts] Those beggars, beggars,
who explain as a bad offence
what is not a bad offence;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[155][pts] Those beggars, beggars,
who explain as not a bad offence
what is a bad offence;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[156][pts] Those beggars, beggars,
who explain as a partial offence
what is a complete offence;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[157][pts] Those beggars, beggars,
who explain as a complete offence
what is a partial offence;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[158][pts] Those beggars, beggars,
who explain as an offence capable of being undone[3],
as an offence not capable of being undone;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[159][pts] Those beggars, beggars,
who explain as an offence not capable of being undone
as an offence capable of being undone;
following these beggars, beggars,
a great many beings are lead astray
and thrown off track.

Thrown off,
a great many beings experience unhappiness.
And loss, disservice, and pain
is brought to gods and men.

Furthermore beggars,
such beggars create great bad kamma
and lead to the disappearance of the good word.

[160][pts] Those beggars, beggars,
who explain as not an offense
what is not an offense;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[161][pts] Those beggars, beggars,
who explain as an offense what is an offense;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[162][pts] Those beggars, beggars,
who explain as a light offense
what is a light offense;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[163][pts] Those beggars, beggars,
who explain as a heavy offense
what is a heavy offense;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[164][pts] Those beggars, beggars,
who explain as a bad offense
what is a bad offense;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[165][pts] Those beggars, beggars,
who explain as not a bad offense
what is not a bad offense;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[166][pts] Those beggars, beggars,
who explain as a partial offense
what is a partial offense;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[167][pts] Those beggars, beggars,
who explain as a complete offense
what is a complete offense;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[168][pts] Those beggars, beggars,
who explain as an offense capable of being undone
what is an offense capable of being undone;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[169][pts] Those beggars, beggars,
who explain as an offense not capable of being undone
what is an offense not capable of being undone;
following these beggars, beggars,
a great many beings are well lead
and put on the right track.

Put on the right track,
a great many beings experience happiness.
And gain, service, and pleasure
is brought to gods and men.

Furthermore beggars,
such beggars create great good kamma
and lead to the preservation of the good word.

[170] [PTS: XIII. 22.] One individual, beggars,
is born into the world
to guide a great many beings to their good,
to bring a great many beings happiness,
out of sympathy for the world,
for the gain, service, and pleasure
of gods and men.

Who is that one individual?

The Tathāgata, Arahant, SammasamBuddha[4], that's who.

This one individual, beggars,
is born to guide a great many beings to their good,
to bring a great many beings happiness,
out of sympathy for the world,
for the gain, service, and pleasure
of gods and men.

[171][pts] The appearance of one individual being, beggars,
is very rare in the world.

What one individual?

The Tathāgata, Arahant, SammasamBuddha, that's who.

He is that one individual being, beggars,
the presence of whom
is very rare in the world.

[172][pts] One individual, beggars,
is born into the world
as a wonder-work'n-man[5]

Who is that one individual?

The Tathāgata, Arahant, SammasamBuddha, that's who.

This one individual, beggars,
is born into the world
as a [snap fingers] wonder-work'n-man.

[173][pts] The making an end in death
of one individual being, beggars,
is a source of burning sorrow
for many beings.

What one individual?

The Tathāgata, Arahant, SammasamBuddha, that's who.

He is that one individual being, beggars,
whose making an end in death
is a source of burning sorrow
for many beings.

[174][pts] One individual, beggars,
is born into the world second to none,
companion of none,
comparable to none,
on a level with none,
of a value with none,
of those individuals walking round on two legs,
he is bested by none.

Who is that one individual?

The Tathāgata, Arahant, SammasamBuddha, that's who.

This one individual, beggars,
is born into the world second to none,
companion of none,
comparable to none,
on a level with none,
of a value with none,
of those individuals walking round on two legs,
he is bested by none.

[175][pts] The appearance of one individual being, beggars,
is the appearance of a great eye.

What one individual?

The Tathāgata, Arahant, SammasamBuddha, that's who.

He is that one individual being, beggars,
that is the appearance of a great eye.

[176][pts] The appearance of one individual being, beggars,
is the appearance of a great illumination.

What one individual?

The Tathāgata, Arahant, SammasamBuddha, that's who.

He is that one individual being, beggars,
that is the appearance of a great illumination.

[177][pts] The appearance of one individual being, beggars,
is the appearance of a great radiance.

What one individual?

The Tathāgata, Arahant, SammasamBuddha, that's who.

He is that one individual being, beggars,
that is the appearance of a great radiance.

[178][pts] The appearance of one individual being, beggars,
is the appearance of The Six Supremes[6].

What one individual?

The Tathāgata, Arahant, SammasamBuddha, that's who.

He is that one individual being, beggars,
that is the appearance of The Six Supremes.

[179][pts] The appearance of one individual being, beggars,
is the appearance of The Four Branches of Logical Analysis.[7]

What one individual?

The Tathāgata, Arahant, SammasamBuddha, that's who.

He is that one individual being, beggars,
that is the appearance of the Four Branches of Logical Analysis.

[180][pts] The appearance of one individual being, beggars,
is the appearance of penetrating knowledge
of the non-oneness[8] of the elements[9].

What one individual?

The Tathāgata, Arahant, SammasamBuddha, that's who.

He is that one individual being, beggars,
that is the appearance of penetrating knowledge
of the non-oneness of the elements.

[181][pts] The appearance of one individual being, beggars,
is the appearance of penetrating knowledge
of the diversity of the elements.

What one individual?

The Tathāgata, Arahant, SammasamBuddha, that's who.

He is that one individual being, beggars,
that is the appearance of penetrating knowledge
of the diversity of the elements.

[182][pts] The appearance of one individual being, beggars,
is the appearance of the opportunity
to see vision and freedom[10]
with one's own eyes.

What one individual?

The Tathāgata, Arahant, SammasamBuddha, that's who.

He is that one individual being, beggars,
that is the appearance of the opportunity
to see Vision and Freedom
with one's own eyes.

[183][pts] The appearance of one individual being, beggars,
is the appearance of the opportunity
to see the fruit of Streamwinning.

What one individual?

The Tathāgata, Arahant, SammasamBuddha, that's who.

He is that one individual being, beggars,
that is the appearance of the opportunity
to see the fruit of Streamwinning.

[184][pts] The appearance of one individual being, beggars,
is the appearance of the opportunity
to see the fruit of Once-Returning.

What one individual?

The Tathāgata, Arahant, SammasamBuddha, that's who.

He is that one individual being, beggars,
that is the appearance of the opportunity
to see the fruit of Once-Returning.

[185][pts] The appearance of one individual being, beggars,
is the appearance of the opportunity
to see the fruit of Non-Returning.

What one individual?

The Tathāgata, Arahant, SammasamBuddha, that's who.

He is that one individual being, beggars,
that is the appearance of the opportunity
to see the fruit of Non-Returning.

[186][pts] The appearance of one individual being, beggars,
is the appearance of the opportunity
to see the fruit of Arahantship.

What one individual?

The Tathāgata, Arahant, SammasamBuddha, that's who.

He is that one individual being, beggars,
that is the appearance of the opportunity
to see the fruit of Arahantship.

[187][pts] Beggars! I see no other single individual
who more consummately keeps rolling
the Wheel of Dhamma
first set rolling by the Tathāgata
than does this Sariputta.

Sariputta, beggars,
indeed consummately keeps rolling
the Wheel of Dhamma
first set rolling by the Tathāgata.

 


[1] Saddhamma. PED: Saddhamma [sad( = sant)+dhamma, cp. BSanskrit saddharma, e. g. Jtm 224] the true dhamma, the best religion, good practice, the "doctrine of the good" (so Geiger, Pāli Dhamma pp. 53, 54, q. v. for detailed discussion of the term) M I.46; S V.172 sq.; A I.69; III.7 sq., 174 sq., 435 sq.; V.169, 317; Sn 1020; Dh 38; J V.483; DhA IV.95. Seven saddhammas: M I.354, 356; D III.252, 282; A IV.108 sq. - Opp. a-saddhamma (q. v.); four a-: A II.47; eight: Vin II.202.

[2] Tathāgata. [The That That Got That: the name for anyone who has gone beyond; the name Gotama often used when referring to himself]
PED: Tathāgata [Derivation uncertain. Buddhaghosa (DA I.59-67) gives eight explanations showing that there was no fixed tradition on the point, and that he himself was in doubt]. The context shows that the word is an epithet of an Arahant, and that non-Buddhists were supposed to know what it meant. The compilers of the Nikāyas must therefore have considered the expression as pre-Buddhistic; but it has not yet been found in any pre-Buddhistic work. Mrs. Rhys Davids (Dhs. tr. 1099, quoting Chalmers J.R.A.S. Jan., 1898) suggests "he who has won through to the truth." Had the early Buddhists invented a word with this meaning it would probably have been tathaṃgata, but not necessarily, for we have upadhī-karoti as well as upadhiṃ karoti. - D I.12, 27, 46, 63; II.68, 103, 108, 115, 140, 142; III.14, 24 sq., 32 sq., 115, 217, 264 sq., 273 sq.; S I.110 sq.; II.222 sq.; III.215; IV.127, 380 sq.; A I.286; II.17, 25, 120; III.35, etc.; Sn 236, 347, 467, 557, 1114; It 121 sq.; KhA 196; Ps I.121 sq.; Dhs 1099, 1117, 1234; Vbh 325 sq., 340, etc., etc.

[3] Paṭikamma. PED: Paṭikamma (nt.) [paṭi+kamma, cp. paṭikaroti] redress, atonement A I.21 (sa-anda- āpatti) Miln 29; DA I.96. Made amends for. On the various sorts of offenses and manner of redress see: The Patimokkha
For laymen, and in general (as opposed to the 'rules' of the Sangha) an offense is anything one would not wish to have done to one's self and the manner of 'redress' is to make the matter conscious by speaking about it to some respected individual, understanding the error, and making a resulution to train one's self to better behavior.

[4] SammāsamBuddha. #1 Highest Self-Awakened One. PED: (Under "Buddha") There are 2 sorts of B's, viz. Pacceka-Buddhas or Buddhas who attain to complete enlightenment, but do not preach the way of deliverance to the world, and SammāsamBuddhas, who are omniscient and endowed with the 10 powers (see bala), and whose mission is to proclaim the saving truth to all beings.

[5] Acchariyamanussa. PED: Acchariya (adj.-nt.) [cp. Sanskrit āshcarya since Upanishads of uncertain etym. - The conventional etym. of Pāli grammarians connects it with accharā1 (which is prob. correct and thus reduces Sanskrit āshcarya to a Sanskritisation of acchariya) viz. Dhammapāla: anabhiṇha-ppavattitāya accharāpaharaṇa-yoggaṃ that which happens without a moment's notice, at the snap of a finger; i. e. causally unconnected (cp. Goth. silda-leiks in similar meaning) VvA 329; and Buddhaghosa: accharā-yoggan ti acchariyaṃ accharaṃ paharituṃ yuttan ti attho DA I.43] wonderful, surprising, strange, marvellous D II.155; M I.79; III.118, 125, 144 (an?); S IV.371; A I.181; Miln 28, 253; DhA III.171; PvA 121; VvA 71 (an?). As nt. often in exclamations: how wonderful! what a marvel! J I.223, 279; IV.138; VI.94 (a. vata bho); DhA IV.51 (aho a.); VvA 103 (aho ti acchariyatthena nipāto). Thus freq. combd. with abbhutaṃ = how wonderful and strange, marvellous, beyond comprehension, e. g. D I.2, 60, 206, 210; II.8; and in phrase acchariyā abbhutā dhammā strange and wonderful things, i. e. wonderful signs, portents marvels, M III.118, 125; A IV.198; Miln 8; also as adj. in phrase acchariyaabbhuta-(citta-)jātā with their hearts full of wonder and surprise DhA IV.52; PvA 6, 50. - See also acchera and accheraka.

[6] Supreme vision, supreme hearing, the supreme gain, the supreme seeking, the supreme service, and supreme recollection.

[7] Analysis of the aim or purpose of words; analysis of dhamma; analysis of the etymological derivation of words; analysis of wisdom.

[8] Anekadhātu and nānādhātu. Non-oneness- and Diverse- elements. I am not sure how these two are supposed to be seen as different. The perception of the diversity of elements is fundamental to the breaking of the "All-is-one" notion in it's various manifestations...'the One God'...'I am everything, and everything is me'...etc.

[9] Dhātu.

[10] Vijjā and vimutti. Vijja is the state of having seen for one's self how the Paticca Samuppada works, Vimutti is the freedom that results from acting in accordance with one's best interests after having seen such.


Index to Anguttara Nikaya I: The Ekanipata Suttas ]


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