Aṅguttara Nikāya (Numbered Discourses)

“… who have confidence in an individual is Jīvaka Komārabhacca.”

“… who are trusting is the householder Nakula’s father.”

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

“… as a donor is Visākhā, Migāra’s mother.”

“… who are very learned is Khujjuttarā.”

“… who dwell in love is Sāmāvatī.”

“… who practice absorption is Uttarā, Nanda’s mother.”

“… who give fine things is Suppavāsā the Koliyan.”

“… who care for the sick is the laywoman Suppiyā.”

“… who have experiential confidence is Kātiyānī.”

“… who are trusting is the housewife Nakula’s mother.”

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

268 “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 “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 “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 “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 “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 “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 “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 “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 “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 “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.”

278 “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 “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 “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 “It is impossible, mendicants, it cannot happen for a woman to perform the role of Sakka, Māra, or the Divinity. But it is possible for a man to perform the role of Sakka, Māra, or the Divinity.”

284 “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 “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.”

287 “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 “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 “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, be reborn in a good place, a heavenly realm. 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, be reborn in a place of loss, a bad place, the underworld, hell.”

291–292 “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, be reborn in a good place, a heavenly realm. 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, be reborn in a place of loss, a bad place, the underworld, hell.”

293 “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, be reborn 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, be reborn in a good place, a heavenly realm.”

294–295 “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, be reborn 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, be reborn in a good place, a heavenly realm.”

296 “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 “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 deities. …” “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.”

306 “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 “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 “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 “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 “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 “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 “Mendicants, I do not see a single thing that causes sentient beings to be reborn, 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, are reborn in a place of loss, a bad place, the underworld, hell.”

313 “Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a good place, a heavenly realm like right view. It is because they have right view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

314 “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 “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.”

316 “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 gods and humans. 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 gods and humans.”

317 “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 gods and humans. 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 gods and humans.”

318 “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 “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 gods and humans, 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 “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 “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 “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 “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 “Mendicants, in a poorly explained teaching and training an energetic person lives in suffering. Why is that? Because the teaching is poorly explained.”

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

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

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

328 “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 “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.”

333 “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 “… so too the sentient beings reborn as humans are few, while those not reborn as humans are many.”

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

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

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

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

344 “… 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 “… 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 “… 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 “… 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 “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 are reborn as humans are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.”

351–353 “… the sentient beings who die as humans and are reborn as gods are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.”

354–356 “… the sentient beings who die as gods and are reborn as gods are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.”

357–359 “… the sentient beings who die as gods and are reborn as humans are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.”

360–362 “… the sentient beings who die in hell and are reborn as humans are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.”

363–365 “… the sentient beings who die in hell and are reborn as gods are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.”

366–368 “… the sentient beings who die as animals and are reborn as humans are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.”

369–371 “… the sentient beings who die as animals and are reborn as gods are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.”

372–374 “… the sentient beings who die as ghosts and are reborn as humans are few, while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.”

375–377 “… the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.”

“Mendicants, this is definitely something worth having, that is, living in the wilderness …

eating only almsfood …

wearing rag robes …

having just three robes …

teaching Dhamma …

memorizing the monastic law …

being very learned …

being respected …

being well-mannered …

having a following …

having a large following …

coming from a good family …

being handsome …

being one who enunciates well …

having few wishes …