Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One

The Collection of the Numerical Discourses

The Book of the Ones

1.

The Chapter on Material Form and So Forth

1. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"I do not, monks, perceive any other single form that so obsesses a man's mind as this, monks, a woman's form. A woman's form, monks, remains obsessing a man's mind." The first.

2. "I do not, monks, perceive any other single sound that so obsesses a man's mind as this, monks, a woman's sound. A woman's sound, monks, remains obsessing a man's mind." The second.

3. "I do not, monks, perceive any other single odour that so obsesses a man's mind as this, monks, a woman's odour. A woman's odour, monks, remains obsessing a man's mind." The third.

4. "I do not, monks, perceive any other single flavour that so obsesses a man's mind as this, monks, a woman's flavour. A woman's flavour, monks, remains obsessing a man's mind." The fourth.

5. "I do not, monks, perceive any other single tangible object that so obsesses a man's mind as this, monks, a woman's touch. A woman's touch, monks, remains obsessing a man's mind." The fifth.

6. "I do not, monks, perceive any other single form that so obsesses a woman's mind as this, monks, a man's form. A man's form, monks, remains obsessing a woman's mind." The sixth.

7. "I do not, monks, perceive any other single sound that so obsesses a woman's mind as this, monks, a man's sound. A man's sound, monks, remains obsessing a woman's mind." The seventh.

8. "I do not, monks, perceive any other single odour that so obsesses a woman's mind as this, monks, a man's odour. A man's odour, monks, remains obsessing a woman's mind." The eighth.

9. "I do not, monks, perceive any other single flavour that so obsesses a woman's mind as this, monks, a man's flavour. A man's flavour, monks, remains obsessing a woman's mind." The ninth.

10. "I do not, monks, perceive any other single tangible object that so obsesses a woman's mind as this, monks, a man's touch. A man's touch, monks, remains obsessing a woman's mind." The tenth.

The Chapter on Matter and so on is the first.

2.

The Chapter on Abandoning the Hindrances

11. "I do not, monks, perceive any other single phenomenon by which unarisen sensual desire arises, or arisen sensual desire leads to increase and expansion, as does, monks, the sign of the beautiful. For one unwisely attending to the sign of the beautiful, monks, unarisen sensual desire arises, and arisen sensual desire leads to increase and expansion." The first.

12. "I do not, monks, perceive any other single phenomenon by which unarisen anger arises, or arisen anger leads to increase and expansion, as does, monks, the sign of aversion. For one unwisely attending to the sign of aversion, monks, unarisen anger arises, and arisen anger leads to increase and expansion." The second.

13. "I do not, monks, perceive any other single phenomenon by which unarisen sloth and torpor arises, or arisen sloth and torpor leads to increase and expansion, as does, monks, discontent, weariness, yawning, drowsiness after a meal, and sluggishness of mind. For one with a sluggish mind, monks, unarisen sloth and torpor arises, and arisen sloth and torpor leads to increase and expansion." The third.

14. "I do not, monks, perceive any other single phenomenon by which unarisen restlessness and remorse arises, or arisen restlessness and remorse leads to increase and expansion, as does, monks, non-appeasement of mind. For one with an unappeaseed mind, monks, unarisen restlessness and remorse arises, and arisen restlessness and remorse leads to increase and expansion." The fourth.

15. "I do not, monks, perceive any other single phenomenon by which unarisen sceptical doubt arises, or arisen sceptical doubt leads to increase and expansion, as does, monks, unwise attention. For one attending unwisely, monks, unarisen sceptical doubt arises, and arisen sceptical doubt leads to increase and expansion." The fifth.

16. "I do not, monks, perceive any other single phenomenon by which unarisen sensual desire does not arise, or arisen sensual desire is abandoned, as does, monks, the sign of foulness. For one wisely attending to the sign of foulness, monks, unarisen sensual desire does not arise, and arisen sensual desire is abandoned." The sixth.

17. "I do not, monks, perceive any other single phenomenon by which unarisen anger does not arise, or arisen anger is abandoned, as does, monks, the liberation of mind through friendliness. For one wisely attending to the liberation of mind through friendliness, monks, unarisen anger does not arise, and arisen anger is abandoned." The seventh.

18. "I do not, monks, perceive any other single phenomenon by which unarisen sloth and torpor does not arise, or arisen sloth and torpor is abandoned, as does, monks, the element of instigation, the element of persistence, the element of exertion. For one putting forth strenuous energy, monks, unarisen sloth and torpor does not arise, and arisen sloth and torpor is abandoned." The eighth.

19. "I do not, monks, perceive any other single phenomenon by which unarisen restlessness and remorse does not arise, or arisen restlessness and remorse is abandoned, as does, monks, appeasement of mind. For one with an appeased mind, monks, unarisen restlessness and remorse does not arise, and arisen restlessness and remorse is abandoned." The ninth.

20. "I do not, monks, perceive any other single phenomenon by which unarisen sceptical doubt does not arise, or arisen sceptical doubt is abandoned, as does, monks, wise attention. For one wisely attending, monks, unarisen sceptical doubt does not arise, and arisen sceptical doubt is abandoned." The tenth.

The Chapter on Abandoning the Hindrances is the second.

3.

The Chapter on Unwieldiness

21. "I do not, monks, perceive any other single phenomenon that is thus unwieldy when not developed as this, monks, the mind. The mind, monks, when not developed, is unwieldy." The first.

22. "I do not, monks, perceive any other single phenomenon that is thus wieldy when developed as this, monks, the mind. The mind, monks, when developed, is wieldy." The second.

23. "I do not, monks, perceive any other single phenomenon that thus when not developed leads to great harm as this, monks, the mind. The mind, monks, when not developed, leads to great harm." The third.

24. "I do not, monks, perceive any other single phenomenon that thus when developed leads to great benefit as this, monks, the mind. The mind, monks, when developed, leads to great benefit." The fourth.

25. "I do not, monks, perceive any other single phenomenon that thus when not developed, not manifest, leads to great harm as this, monks, the mind. The mind, monks, when not developed, not manifest, leads to great harm." The fifth.

26. "I do not, monks, perceive any other single phenomenon that thus when developed and become manifest leads to great benefit as this, monks, the mind. The mind, monks, when developed and become manifest, leads to great benefit." The sixth.

27. "I do not, monks, perceive any other single phenomenon that thus when not developed and not cultivated leads to great harm as this, monks, the mind. The mind, monks, when not developed and not cultivated, leads to great harm." The seventh.

28. "I do not, monks, perceive any other single phenomenon that thus when developed and cultivated leads to great benefit as this, monks, the mind. The mind, monks, when developed and cultivated, leads to great benefit." The eighth.

29. "I do not, monks, perceive any other single phenomenon that thus when not developed and not cultivated brings suffering as this, monks, the mind. The mind, monks, when not developed and not cultivated, brings suffering." The ninth.

30. "I do not, monks, perceive any other single phenomenon that thus when developed and cultivated leads to happiness as this, monks, the mind. The mind, monks, when developed and cultivated, leads to happiness." The tenth.

The Chapter on Unwieldiness is the third.

4.

The Chapter on the Untamed

31. "I do not, monks, perceive any other single phenomenon that thus when untamed leads to great harm as this, monks, the mind. The mind, monks, when untamed, leads to great harm." The first.

32. "I do not, monks, perceive any other single phenomenon that thus when tamed leads to great benefit as this, monks, the mind. The mind, monks, when tamed, leads to great benefit." The second.

33. "I do not, monks, perceive any other single phenomenon that thus when unguarded leads to great harm as this, monks, the mind. The mind, monks, when unguarded, leads to great harm." The third.

34. "I do not, monks, perceive any other single phenomenon that thus when guarded leads to great benefit as this, monks, the mind. The mind, monks, when guarded, leads to great benefit." The fourth.

35. "I do not, monks, perceive any other single phenomenon that thus when unprotected leads to great harm as this, monks, the mind. The mind, monks, when unprotected, leads to great harm." The fifth.

36. "I do not, monks, perceive any other single phenomenon that thus when guarded leads to great benefit as this, monks, the mind. The mind, monks, when guarded, leads to great benefit." The sixth.

37. "I do not, monks, perceive any other single phenomenon that thus when unrestrained leads to great harm as this, monks, the mind. The mind, monks, when unrestrained, leads to great harm." The seventh.

38. "I do not, monks, perceive any other single phenomenon that thus when restrained leads to great benefit as this, monks, the mind. The mind, monks, when restrained, leads to great benefit." The eighth.

39. "I do not, monks, perceive any other single phenomenon that thus when untamed, unguarded, unprotected, unrestrained, leads to great harm as this, monks, the mind. The mind, monks, when untamed, unguarded, unprotected, unrestrained, leads to great harm." The ninth.

40. "I do not, monks, perceive any other single phenomenon that thus when tamed, guarded, protected, and restrained leads to great benefit as this, monks, the mind. The mind, monks, when tamed, guarded, protected, and restrained, leads to great benefit." The tenth.

The Chapter on the Untamed is the fourth.

5.

The Chapter on the Well-directed

41. "Just as, monks, a rice-awn or a barley-awn wrongly directed, when stepped upon by hand or foot, will pierce the hand or foot, or will draw blood - this is impossible. What is the reason for this? Because of the wrongly directed awn, monks. Just so, monks, that indeed a monk with wrongly directed mind will break through ignorance, will arouse true knowledge, will realize Nibbāna - this is impossible. What is the reason for this? Because of the wrongly directed mind, monks." The first.

42. "Just as, monks, a rice-awn or a barley-awn rightly directed, when stepped upon by hand or foot, will pierce the hand or foot, or will draw blood - this is possible. What is the reason for this? Because of the rightly directed awn, monks. Just so, monks, that indeed a monk with rightly directed mind will break through ignorance, will arouse true knowledge, will realize Nibbāna - this is possible. What is the reason for this? Because of the rightly directed mind, monks." The second.

43. "Here I, monks, understand a certain person with a corrupted mind thus, having encompassed his mind with my mind - 'If this person were to die at this time, he is deposited in hell as if carried there.' What is the reason for this? Because his mind, monks, is corrupted. Because of mental corruption, monks, some beings here, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell." The third.

44. "Here I, monks, understand a certain person with a confident mind thus, having encompassed his mind with my mind - 'If this person were to die at this time, he is deposited in heaven as if carried there.' What is the reason for this? Because his mind, monks, is confident. Because of mental confidence, monks, some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world." The fourth.

45. "Just as, monks, a lake turbid, stirred up, become muddy - there a man with eyes, standing on the bank, would not see oysters and shells, gravel and pebbles, and shoals of fish moving about or remaining still. What is the reason for this? Because of the agitated state of the water, monks. Just so, monks, that indeed a monk with an agitated mind will know his own benefit, or will know the benefit of others, or will know the benefit of both, or will realize a super-human achievement, a distinction of knowledge and vision worthy of the noble ones - this is impossible. What is the reason for this? Because of the agitated state of the mind, monks." The fifth.

46. "Just as, monks, a lake clear, bright, and undisturbed - there a man with eyes, standing on the bank, might see oysters and shells, gravel and pebbles, and shoals of fish moving about or remaining still. What is the reason for this? Because of the undisturbed state of the water, monks. Just so, monks, that indeed a monk with an undisturbed mind will know his own benefit, or will know the benefit of others, or will know the benefit of both, or will realize a super-human achievement, a distinction of knowledge and vision worthy of the noble ones - this is possible. What is the reason for this? Because of the undisturbed state of the mind, monks." The sixth.

47. "Just as, monks, among whatever kinds of trees there are, the trembling tree is declared the foremost among them, that is to say, in softness and in wieldiness. Just so indeed, monks, I do not perceive any other single phenomenon that thus when developed and cultivated becomes soft and wieldy as this, the mind. The mind, monks, when developed and cultivated, becomes soft and wieldy." The seventh.

48. "I do not, monks, perceive any other single phenomenon that is thus quickly changing as this, the mind. To such an extent, monks, even a simile is not easy to make for how quickly changing the mind is." The eighth.

49. "This mind, monks, is luminous. And it is defiled by visiting impurities." The ninth.

50. "This mind, monks, is luminous. And it is free from visiting impurities." The tenth.

The Chapter on Directed and Clear is the fifth.

6.

The Chapter on the Finger-snap

51. "This mind, monks, is luminous. And it is defiled by visiting impurities. That, an ignorant worldling does not understand as it really is. Therefore I say: 'For an ignorant worldling there is no development of mind.'" The first.

52. "This mind, monks, is luminous. And it is free from visiting impurities. That, a learned noble disciple understands as it really is. Therefore I say: 'For a learned noble disciple there is development of mind.'" The second.

53. "If, monks, a monk cultivates a mind of friendliness for even just a finger-snap, this is called, monks - 'a monk who dwells with meditation not empty, who follows the Teacher's instruction, who accepts exhortation, who eats the country's almsfood not in vain.' What then to say of those who cultivate it abundantly!" The third.

54. "If, monks, a monk develops a mind of friendliness for even just a finger-snap, this is called, monks - 'a monk who dwells with meditation not empty, who follows the Teacher's instruction, who accepts exhortation, who eats the country's almsfood not in vain.' What then to say of those who cultivate it abundantly!" The fourth.

55. "If, monks, a monk attends to a mind of friendliness for even just a finger-snap, this is called, monks - 'a monk who dwells with meditation not empty, who follows the Teacher's instruction, who accepts exhortation, who eats the country's almsfood not in vain.' What then to say of those who cultivate it abundantly!" The fifth.

56. "Whatever mental states, monks, are unwholesome, connected with the unwholesome, on the side of the unwholesome, all of them are directed by mind. Mind arises first among those mental states, unwholesome mental states follow right behind." The sixth.

57. "Whatever mental states, monks, are wholesome, connected with the wholesome, on the side of the wholesome, all of them are directed by mind. Mind arises first among those mental states, wholesome mental states follow right behind." The seventh.

58. "I do not, monks, perceive any other single phenomenon by which unarisen unwholesome mental states arise, or arisen wholesome mental states decline, as does, monks, negligence. For the negligent, monks, unarisen unwholesome mental states arise, and arisen wholesome mental states decline." The eighth.

59. "I do not, monks, perceive any other single phenomenon by which unarisen wholesome mental states arise, or arisen unwholesome mental states decline, as does, monks, diligence. For the diligent, monks, unarisen wholesome mental states arise, and arisen unwholesome mental states decline." The ninth.

60. "I do not, monks, perceive any other single phenomenon by which unarisen unwholesome mental states arise, or arisen wholesome mental states decline, as does, monks, idleness. For the lazy, monks, unarisen unwholesome mental states arise, and arisen wholesome mental states decline." The tenth.

The sixth chapter on the snapping of fingers.

7.

The Chapter on Arousal of Energy and So Forth

61. "I do not, monks, perceive any other single phenomenon by which unarisen wholesome mental states arise, or arisen unwholesome mental states decline, as does, monks, arousal of energy. For one putting forth strenuous energy, monks, unarisen wholesome mental states arise, and arisen unwholesome mental states decline." The first.

62. "I do not, monks, perceive any other single phenomenon by which unarisen unwholesome mental states arise, or arisen wholesome mental states decline, as does, monks, great desire. For the greedy, monks, unarisen unwholesome mental states arise, and arisen wholesome mental states decline." The second.

63. "I do not, monks, perceive any other single phenomenon by which unarisen wholesome mental states arise, or arisen unwholesome mental states decline, as does, monks, fewness of wishes. For one of few wishes, monks, unarisen wholesome mental states arise, and arisen unwholesome mental states decline." The third.

64. "I do not, monks, perceive any other single phenomenon by which unarisen unwholesome mental states arise, or arisen wholesome mental states decline, as does, monks, discontent. For the discontent, monks, unarisen unwholesome mental states arise, and arisen wholesome mental states decline." The fourth.

65. "I do not, monks, perceive any other single phenomenon by which unarisen wholesome mental states arise, or arisen unwholesome mental states decline, as does, monks, contentment. For the contented, monks, unarisen wholesome mental states arise, and arisen unwholesome mental states decline." The fifth.

66. "I do not, monks, perceive any other single phenomenon by which unarisen unwholesome mental states arise, or arisen wholesome mental states decline, as does, monks, unwise attention. For one attending unwisely, monks, unarisen unwholesome mental states arise, and arisen wholesome mental states decline." The sixth.

67. "I do not, monks, perceive any other single phenomenon by which unarisen wholesome mental states arise, or arisen unwholesome mental states decline, as does, monks, wise attention. For one wisely attending, monks, unarisen wholesome mental states arise, and arisen unwholesome mental states decline." The seventh.

68. "I do not, monks, perceive any other single phenomenon by which unarisen unwholesome mental states arise, or arisen wholesome mental states decline, as does, monks, lack of full awareness. For one not fully aware, monks, unarisen unwholesome mental states arise, and arisen wholesome mental states decline." The eighth.

69. "I do not, monks, perceive any other single phenomenon by which unarisen wholesome mental states arise, or arisen unwholesome mental states decline, as does, monks, full awareness. For the fully aware, monks, unarisen wholesome mental states arise, and arisen unwholesome mental states decline." The ninth.

70. "I do not, monks, perceive any other single phenomenon by which unarisen unwholesome mental states arise, or arisen wholesome mental states decline, as does, monks, evil friendship. For one with evil friends, monks, unarisen unwholesome mental states arise, and arisen wholesome mental states decline." The tenth.

The Chapter on Arousal of Energy and so on is the seventh.

8.

The Chapter on Good Friends and So Forth

71. "I do not, monks, perceive any other single phenomenon by which unarisen wholesome mental states arise, or arisen unwholesome mental states decline, as does, monks, good friendship. For one with good friends, monks, unarisen wholesome mental states arise, and arisen unwholesome mental states decline." The first.

72. "I do not, monks, perceive any other single phenomenon by which unarisen unwholesome mental states arise, or arisen wholesome mental states decline, as does, monks, pursuit of unwholesome mental states, non-pursuit of wholesome mental states. Through pursuit of unwholesome mental states, monks, through non-pursuit of wholesome mental states, unarisen unwholesome mental states arise, and arisen wholesome mental states decline." The second.

73. "I do not, monks, perceive any other single phenomenon by which unarisen wholesome mental states arise, or arisen unwholesome mental states decline, as does, monks, pursuit of wholesome mental states, non-pursuit of unwholesome mental states. Through pursuit of wholesome mental states, monks, through non-pursuit of unwholesome mental states, unarisen wholesome mental states arise, and arisen unwholesome mental states decline." The third.

74. "I do not, monks, perceive any other single phenomenon by which unarisen factors of enlightenment do not arise, or arisen factors of enlightenment do not go to fulfilment through development, as does, monks, unwise attention. For one attending unwisely, monks, unarisen factors of enlightenment do not arise, and arisen factors of enlightenment do not go to fulfilment through development." The fourth.

75. "I do not, monks, perceive any other single phenomenon by which unarisen factors of enlightenment arise, or arisen factors of enlightenment go to fulfilment through development, as does, monks, wise attention. For one wisely attending, monks, unarisen factors of enlightenment arise, and arisen factors of enlightenment go to fulfilment through development." The fifth.

76. "This is an insignificant decline, monks, namely the decline of relatives. This is the worst of declines, monks, namely the decline of wisdom." The sixth.

77. "This is an insignificant growth, monks, namely the growth of relatives. This is the foremost of growths, monks, namely the growth of wisdom. Therefore, monks, you should train thus - 'We will grow in the growth of wisdom.' Thus indeed, monks, should you train." The seventh.

78. "This is an insignificant decline, monks, namely the decline of wealth. This is the worst of declines, monks, namely the decline of wisdom." The eighth.

79. "This is an insignificant growth, monks, namely the growth of wealth. This is the foremost of growths, monks, namely the growth of wisdom. Therefore, monks, you should train thus - 'We will grow in the growth of wisdom.' Thus indeed, monks, should you train." The ninth.

80. "This is an insignificant decline, monks, namely the decline of fame. This is the worst of declines, monks, namely the decline of wisdom." The tenth.

The Chapter on Good Friends and so on is the eighth.

9.

The Chapter on Heedlessness and So Forth

81. "This is an insignificant growth, monks, namely the growth of fame. This is the foremost of growths, monks, namely the growth of wisdom. Therefore, monks, you should train thus - 'We will grow in the growth of wisdom.' Thus indeed, monks, should you train." The first.

82. "I do not, monks, perceive any other single phenomenon that thus leads to great harm as this, monks, negligence. Negligence, monks, leads to great harm." The second.

83. "I do not, monks, perceive any other single phenomenon that thus leads to great benefit as this, monks, diligence. Diligence, monks, leads to great benefit." The third.

84. "I do not, monks, perceive any other single phenomenon that thus leads to great harm as this, monks, idleness. Idleness, monks, leads to great harm." The fourth.

85. "I do not, monks, perceive any other single phenomenon that thus leads to great benefit as this, monks, arousal of energy. Arousal of energy, monks, leads to great benefit." The fifth.

86. "I do not, monks, perceive any other single phenomenon that thus leads to great harm as this, monks, great desire. Great desire, monks, leads to great harm." The sixth.

87. "I do not, monks, perceive any other single phenomenon that thus leads to great benefit as this, monks, fewness of wishes. Fewness of wishes, monks, leads to great benefit." The seventh.

88. "I do not, monks, perceive any other single phenomenon that thus leads to great harm as this, monks, discontent. Discontent, monks, leads to great harm." The eighth.

89. "I do not, monks, perceive any other single phenomenon that thus leads to great benefit as this, monks, contentment. Contentment, monks, leads to great benefit." The ninth.

90. "I do not, monks, perceive any other single phenomenon that thus leads to great harm as this, monks, unwise attention. Unwise attention, monks, leads to great harm." The tenth.

91. "I do not, monks, perceive any other single phenomenon that thus leads to great benefit as this, monks, wise attention. Wise attention, monks, leads to great benefit." The eleventh.

92. "I do not, monks, perceive any other single phenomenon that thus leads to great harm as this, monks, lack of full awareness. Lack of full awareness, monks, leads to great harm." The twelfth.

93. "I do not, monks, perceive any other single phenomenon that thus leads to great benefit as this, monks, full awareness. Full awareness, monks, leads to great benefit." The thirteenth.

94. "I do not, monks, perceive any other single phenomenon that thus leads to great harm as this, monks, evil friendship. Evil friendship, monks, leads to great harm." The fourteenth.

95. "I do not, monks, perceive any other single phenomenon that thus leads to great benefit as this, monks, good friendship. Good friendship, monks, leads to great benefit." The fifteenth.

96. "I do not, monks, perceive any other single phenomenon that thus leads to great harm as this, monks, pursuit of unwholesome mental states, non-pursuit of wholesome mental states. Pursuit of unwholesome mental states, monks, non-pursuit of wholesome mental states leads to great harm." The sixteenth.

97. "I do not, monks, perceive any other single phenomenon that thus leads to great benefit as this, monks, pursuit of wholesome mental states, non-pursuit of unwholesome mental states. Pursuit of wholesome mental states, monks, non-pursuit of unwholesome mental states leads to great benefit." The seventeenth.

The Chapter on Negligence and so on is the ninth.

10.

The Second Chapter on Heedlessness and So Forth

98. "Taking an internal factor into account, monks, I do not perceive any other single factor that thus leads to great harm as this, monks, negligence. Negligence, monks, leads to great harm." The first.

99. "Taking an internal factor into account, monks, I do not perceive any other single factor that thus leads to great benefit as this, monks, diligence. Diligence, monks, leads to great benefit." The second.

100. "Taking an internal factor into account, monks, I do not perceive any other single factor that thus leads to great harm as this, monks, idleness. Idleness, monks, leads to great harm." The third.

101. "Taking an internal factor into account, monks, I do not perceive any other single factor that thus leads to great benefit as this, monks, arousal of energy. Arousal of energy, monks, leads to great benefit." The fourth.

102-109. "Taking an internal factor into account, monks, I do not perceive any other single factor that thus leads to great harm as this, monks, great desire... etc. fewness of wishes... discontent... contentment... unwise attention... wise attention... lack of full awareness... full awareness... The twelfth.

110. "Taking an external factor into account, monks, I do not perceive any other single factor that thus leads to great harm as this, monks, evil friendship. Evil friendship, monks, leads to great harm." The thirteenth.

111. "Taking an external factor into account, monks, I do not perceive any other single factor that thus leads to great benefit as this, monks, good friendship. Good friendship, monks, leads to great benefit." The fourteenth.

112. "Taking an internal factor into account, monks, I do not perceive any other single factor that thus leads to great harm as this, monks, pursuit of unwholesome mental states, non-pursuit of wholesome mental states. Pursuit of unwholesome mental states, monks, non-pursuit of wholesome mental states leads to great harm." The fifteenth.

113. "Taking an internal factor into account, monks, I do not perceive any other single factor that thus leads to great benefit as this, monks, pursuit of wholesome mental states, non-pursuit of unwholesome mental states. Pursuit of wholesome mental states, monks, non-pursuit of unwholesome mental states leads to great benefit." The sixteenth.

114. "I do not, monks, perceive any other single phenomenon that thus leads to the decay and disappearance of the Good Teaching as this, monks, negligence. Negligence, monks, leads to the decay and disappearance of the Good Teaching." The seventeenth.

115. "I do not, monks, perceive any other single phenomenon that thus leads to the presence, non-decay, and non-disappearance of the Good Teaching as this, monks, diligence. Diligence, monks, leads to the presence, non-decay, and non-disappearance of the Good Teaching." The eighteenth.

116. "I do not, monks, perceive any other single phenomenon that thus leads to the decay and disappearance of the Good Teaching as this, monks, idleness. Idleness, monks, leads to the decay and disappearance of the Good Teaching." The nineteenth.

117. "I do not, monks, perceive any other single phenomenon that thus leads to the presence, non-decay, and non-disappearance of the Good Teaching as this, monks, arousal of energy. Arousal of energy, monks, leads to the presence, non-decay, and non-disappearance of the Good Teaching." The twentieth.

118-128. "I do not, monks, perceive any other single phenomenon that thus leads to the decay and disappearance of the Good Teaching as this, monks, great desire... etc. fewness of wishes... discontent... contentment... unwise attention... wise attention... lack of full awareness... full awareness... evil friendship... good friendship... pursuit of unwholesome mental states, non-pursuit of wholesome mental states. Pursuit of unwholesome mental states, monks, non-pursuit of wholesome mental states leads to the decay and disappearance of the Good Teaching." The thirty-first.

129. "I do not, monks, perceive any other single phenomenon that thus leads to the presence, non-decay, and non-disappearance of the Good Teaching as this, monks, pursuit of wholesome mental states, non-pursuit of unwholesome mental states. Pursuit of wholesome mental states, monks, non-pursuit of unwholesome mental states leads to the presence, non-decay, and non-disappearance of the Good Teaching." The Fourfold Section is concluded. The thirty-second.

130. "Those monks, monks, who explain what is not the Teaching as 'the Teaching' - those monks, monks, are practising for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of many people, of gods and humans. And those monks, monks, generate much demerit, and they cause this Good Teaching to disappear." The thirty-third.

131. "Those monks, monks, who explain the Teaching as 'not the Teaching' - those monks, monks, are practising for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of many people, of gods and humans. And those monks, monks, generate much demerit, and they cause this Good Teaching to disappear." The thirty-fourth.

132-139. "Those monks, monks, who explain what is not monastic discipline as 'monastic discipline', etc. who explain monastic discipline as 'not monastic discipline', etc. who explain what was not said, not spoken by the Tathāgata as 'said, spoken by the Tathāgata', etc. who explain what was said, spoken by the Tathāgata as 'not said, not spoken by the Tathāgata', etc. who explain what was not practised by the Tathāgata as 'practised by the Tathāgata', etc. who explain what was practised by the Tathāgata as 'not practised by the Tathāgata', etc. who explain what was not laid down by the Tathāgata as 'laid down by the Tathāgata', etc. who explain what was laid down by the Tathāgata as 'not laid down by the Tathāgata' - those monks, monks, are practising for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of many people, of gods and humans. And those monks, monks, generate much demerit, and they cause this Good Teaching to disappear." The forty-second.

The Second Chapter on Negligence and so on is the tenth.

11.

The Chapter on Non-Teaching

140. "Those monks, monks, who explain what is not the Teaching as 'not the Teaching' - those monks, monks, are practising for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of gods and humans. And those monks, monks, generate much merit, and they establish this Good Teaching." The first.

141. "Those monks, monks, who explain the Teaching as 'the Teaching' - those monks, monks, are practising for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of gods and humans. And those monks, monks, generate much merit, and they establish this Good Teaching." The second.

142-149. "Those monks, monks, who explain what is not monastic discipline as 'not monastic discipline', etc. who explain monastic discipline as 'monastic discipline', etc. who explain what was not said, not spoken by the Tathāgata as 'not said, not spoken by the Tathāgata', etc. who explain what was said, spoken by the Tathāgata as 'said, spoken by the Tathāgata', etc. who explain what was not practised by the Tathāgata as 'not practised by the Tathāgata', etc. who explain what was practised by the Tathāgata as 'practised by the Tathāgata', etc. who explain what was not laid down by the Tathāgata as 'not laid down by the Tathāgata', etc. who explain what was laid down by the Tathāgata as 'laid down by the Tathāgata' - those monks, monks, are practising for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of gods and humans. And those monks, monks, generate much merit, and they establish this Good Teaching." The tenth.

The Chapter on Not the Teaching is the eleventh.

12.

The Chapter on Non-offence

150. "Those monks, monks, who explain what is no offence as 'an offence' - those monks, monks, are practising for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of many people, of gods and humans. And those monks, monks, generate much demerit, and they cause this Good Teaching to disappear." The first.

151. "Those monks, monks, who explain an offence as 'no offence' - those monks, monks, are practising for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of many people, of gods and humans. And those monks, monks, generate much demerit, and they cause this Good Teaching to disappear." The second.

152-159. "Those monks, monks, who explain a light offence as 'a heavy offence', etc. who explain a heavy offence as 'a light offence', etc. who explain a coarse offence as 'not a coarse offence', etc. who explain what is not a coarse offence as 'a coarse offence', etc. who explain a remediable offence as 'an irremediable offence', etc. who explain an irremediable offence as 'a remediable offence', etc. who explain a remediable offence as 'an irremediable offence', etc. who explain an irremediable offence as 'a remediable offence' - those monks, monks, are practising for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans. And those monks, monks, generate much demerit, and they cause this Good Teaching to disappear." The tenth.

160. "Those monks, monks, who explain what is no offence as 'no offence' - those monks, monks, are practising for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of gods and humans. And those monks, monks, generate much merit, and they establish this Good Teaching." The eleventh.

161. "Those monks, monks, who explain an offence as 'an offence' - those monks, monks, are practising for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of gods and humans. And those monks, monks, generate much merit, and they establish this Good Teaching." The twelfth.

162-169. "Those monks, monks, who explain a light offence as 'a light offence'... who explain a heavy offence as 'a heavy offence'... who explain a coarse offence as 'a coarse offence'... who explain what is not a coarse offence as 'not a coarse offence'... who explain a remediable offence as 'a remediable offence'... who explain an irremediable offence as 'an irremediable offence'... who explain a remediable offence as 'a remediable offence'... who explain an irremediable offence as 'an irremediable offence' - those monks, monks, are practising for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of gods and humans. And those monks, monks, generate much merit, and they establish this Good Teaching." The twentieth.

The Chapter on No Offence is the twelfth.

13.

The Chapter on One Person

170. "One person, monks, arising in the world arises for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans. Which one person? The Tathāgata, the Worthy One, the Perfectly Self-awakened One. This, monks, is the one person arising in the world who arises for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans."

171. "The manifestation of one person, monks, is rare in the world. Of which one person? Of the Tathāgata, the Worthy One, the Perfectly Self-awakened One. The manifestation of this one person, monks, is rare in the world."

172. "One person, monks, arising in the world arises as a marvellous human being. Which one person? The Tathāgata, the Worthy One, the Perfectly Self-awakened One. This, monks, is the one person arising in the world who arises as a marvellous human being."

173. "The death of one person, monks, causes distress to many people. Of which one person? Of the Tathāgata, the Worthy One, the Perfectly Self-awakened One. The death of this one person, monks, causes distress to many people."

174. "One person, monks, arising in the world arises without a companion, without an ally, incomparable, without equal, without counterpart, matchless person, unequalled, equal to the matchless, the foremost of two-footed beings. Which one person? The Tathāgata, the Worthy One, the Perfectly Self-awakened One. This, monks, is the one person arising in the world who arises without a companion, without an ally, incomparable, without equal, without counterpart, matchless person, unequalled, equal to the matchless, the foremost of two-footed beings."

175-186. "With the manifestation of one person, monks, there is the manifestation of great vision, there is the manifestation of great light, there is the manifestation of great radiance, there is the manifestation of six unsurpassed things, there is the realisation of the four analytical knowledges, there is the penetration of many elements, there is the penetration of various elements, there is the realisation of the fruit of true knowledge and liberation, there is the realisation of the fruit of stream-entry, there is the realisation of the fruit of once-returning, there is the realisation of the fruit of non-returning, there is the realisation of the fruit of arahantship. Of which one person? Of the Tathāgata, the Worthy One, the Perfectly Self-awakened One. With the manifestation of this one person, monks, there is the manifestation of great vision, there is the manifestation of great light, there is the manifestation of great radiance, there is the manifestation of six unsurpassed things, there is the realisation of the four analytical knowledges, there is the penetration of many elements, there is the penetration of various elements, there is the realisation of the fruit of true knowledge and liberation, there is the realisation of the fruit of stream-entry, there is the realisation of the fruit of once-returning, there is the realisation of the fruit of non-returning, there is the realisation of the fruit of arahantship."

187. "I do not, monks, perceive any other single person who thus rightly keeps turning the unsurpassed wheel of the Teaching that was set in motion by the Tathāgata as does, monks, Sāriputta. Sāriputta, monks, rightly keeps turning the unsurpassed wheel of the Teaching that was set in motion by the Tathāgata."

The Chapter on One Person is the thirteenth.

14.

The Chapter on the Foremost

1.

The First Chapter

188. "This is the foremost, monks, of my disciples who are monks of long standing, namely Aññāsikoṇḍañña."

189. ... Of those with great wisdom, that is to say Sāriputta.

190. ... Of those possessing supernormal power, that is to say, Mahāmoggallāna.

191. ... Of those who inculcate the austere practices, that is to say, Mahākassapa.

192. ... Of those with the divine eye, namely Anuruddha.

193. ... Of those from high families, namely Bhaddiya, the son of Kāḷigodha.

194. ... Of those with sweet voices, namely Lakuṇḍaka Bhaddiya.

195. ... Of those who utter a lion's roar, that is to say, Piṇḍolabhāradvāja.

196. ... Of those who teach the Dhamma, namely Puṇṇa Mantāṇiputta.

197. ... Of those who analyse in detail the meaning of what has been spoken in brief, that is to say, Mahākaccāna.

The first chapter.

2.

The Second Chapter

198. "This is the foremost, monks, of my disciples who are monks in creating a mind-made body, namely Cūḷapanthaka."

199. ... Of those skilled in mental transformation, namely Cūḷapanthaka.

200. ... Of those skilled in the transformation of perception, namely Mahāpanthaka.

201. ... Of those dwelling without conflict, namely Subhūti.

202. ... Of those worthy of offerings, namely Subhūti.

203. ... Of forest dwellers, namely Revata of the Acacia Forest.

204. ... Of meditators, that is to say, Kaṅkhārevata.

205. ... Of those putting forth strenuous energy, that is to say, Soṇa Koḷivisa.

206. ... Of those with good speech, that is to say, Soṇa Kuṭikaṇṇa.

207. ... Of obtainers, that is to say, Sīvali.

208. ... Of those inclined to faith, namely Vakkalī.

The second chapter.

3.

The Third Chapter

209. "This is the foremost, monks, of my disciples who are monks eager to train, namely Rāhula."

210. ... Of those gone forth through faith, namely Raṭṭhapāla.

211. ... The foremost of those who take the voting ticket first, namely Kuṇḍadhāna.

212. ... Of those with discernment, that is to say, Vaṅgīsa.

213. ... Of those who are all-pleasing, that is to say, Upasena Vaṅgantaputta.

214. ... Of the appointers of lodgings, namely Dabba the Mallian.

215. ... Dear and beloved to the deities, that is to say, Pilindavaccha.

216. ... Of those with quick direct knowledge, that is to say, Bāhiya Dārucīriya.

217. ... Of brilliant speakers, namely Kumārakassapa.

218. ... Of those who have attained analytical knowledge, namely Mahākoṭṭhita.

The third chapter.

4.

The Fourth Chapter

219. "This is the foremost, monks, of my disciples who are monks who are very learned, namely Ānanda."

220. ... Of those who are mindful, namely Ānanda.

221. ... Of those of perfect behaviour, namely Ānanda.

222. ... Of those with resolution, namely Ānanda.

223. ... Of attendants, namely Ānanda.

224. ... Of those with a large following, namely Uruvelakassapa.

225. ... Of those who inspire confidence in families, namely Kāḷudāyī.

226. ... Of those with little illness, that is to say, Bākula.

227. ... Of those who recollect past lives, that is to say, Sobhita.

228. ... Of those who are experts in monastic discipline, that is to say, Upāli.

229. ... Of exhorters of nuns, that is to say, Nandaka.

230. ... Of those with guarded doors in the sense faculties that is to say, Nanda.

231. ... Of those who exhort monks, namely Mahākappina.

232. ... Of those skilled in the heat element, that is to say, Sāgata.

233. ... Of those who inspire ready wit, that is to say, Rādha.

234. ... Of those who wear coarse robes, namely Mogharāja.

The fourth chapter.

5.

The Fifth Chapter

235. "This is the foremost, monks, of my female disciples who are nuns of long standing, namely Mahāpajāpatī Gotamī."

236. ... Of those with great wisdom, that is to say Khemā.

237. ... Of those possessing supernormal power, that is to say, Uppalavaṇṇā.

238. ... Of those who are experts in monastic discipline, that is to say, Paṭācārā.

239. ... Of those who teach the Dhamma, namely Dhammadinnā.

240. ... Of meditators, that is to say, Nandā.

241. ... Of those putting forth strenuous energy, that is to say, Soṇā.

242. ... Of those with the divine eye, namely Bakulā.

243. ... Of those with quick direct knowledge, that is to say, Bhaddā Kuṇḍalakesā.

244. ... Of those who recollect past lives, that is to say, Bhaddā Kāpilānī.

245. ... Of those who have attained great direct knowledge, namely Bhaddakaccānā.

246. ... Of those who wear coarse robes, namely Kisāgotamī.

247. ... Of those inclined to faith, namely Siṅgālakamātā.

The fifth chapter.

6.

The Sixth Chapter

248. "This is the foremost, monks, of my disciples who are lay followers going for refuge first, namely the merchants Tapussa and Bhallika."

249. ... Of donors, that is to say, the householder Sudatta Anāthapiṇḍika.

250. ... Of those who teach the Dhamma, namely the householder Citta of Macchikāsaṇḍa.

251. ... Of those who support an assembly by the four ways of supporting others, that is to say, Hatthaka of Āḷavī.

252. ... Of those who give superior gifts, namely Mahānāma the Sakyan.

253. ... Of givers of agreeable things, that is to say, Ugga, the householder of Vesālī.

254. ... Of attendants of the monastic community, that is to say, the householder Uggata of Hatthigāma.

255. ... Of those with confirmed confidence, that is to say, Sūrambaṭṭha.

256. ... Of those devoted to individuals, namely Jīvaka Komārabhacca.

257. ... Of those who are intimate, namely the householder Nakulapitā.

The sixth chapter.

7.

The Seventh Chapter

258. "This is the foremost, monks, of my female disciples who are female lay followers going for refuge first, namely Sujātā, the daughter of Seniya."

259. ... Of female donors, namely Visākhā, Migāra's mother.

260. ... Of those who are very learned, namely Khujjuttarā.

261. ... Of those abiding in kindliness, namely Sāmāvatī.

262. ... Of meditators, that is to say, Uttarā, Nanda's mother.

263. ... Of those who give superior gifts, that is to say, Suppavāsā the Koliyan daughter.

264. ... Of those who attend to the sick, namely the female lay follower Suppiyā.

265. ... Of those with confirmed confidence, that is to say, Kātiyānī.

266. ... Of those who are intimate, namely Nakulamātā the woman householder.

267. ... Of those who have confidence through oral tradition, namely the female lay follower Kāḷī of Kuraraghara.

The seventh chapter.

The Chapter on "This is the Foremost" is the fourteenth.

15.

Text on the Impossible

1.

The First Chapter

268. "This is impossible, monks, there is no chance that a person accomplished in right view should approach any activity as permanent. This is impossible. But there is indeed the possibility, monks, that a worldling should approach any activity as permanent. This is possible."

269. "This is impossible, monks, there is no chance that a person accomplished in right view should approach any activity as happiness. This is impossible. But there is indeed the possibility, monks, that a worldling should approach any activity as happiness. This is possible."

270. "This is impossible, monks, there is no chance that a person accomplished in right view should approach any phenomenon as self. This is impossible. But there is indeed the possibility, monks, that a worldling should approach any phenomenon as self. This is possible."

271. "This is impossible, monks, there is no chance that a person accomplished in right view should deprive his mother of life. This is impossible. But there is indeed the possibility, monks, that a worldling should deprive his mother of life. This is possible."

272. "This is impossible, monks, there is no chance that a person accomplished in right view should deprive his father of life. This is impossible. But there is indeed the possibility, monks, that a worldling should deprive his father of life. This is possible."

273. "This is impossible, monks, there is no chance that a person accomplished in right view should deprive a Worthy One of life. This is impossible. But there is indeed the possibility, monks, that a worldling should deprive a Worthy One of life. This is possible."

274. "This is impossible, monks, there is no chance that a person accomplished in right view with a corrupted mind should shed the Tathāgata's blood. This is impossible. But there is indeed the possibility, monks, that a worldling with a corrupted mind should shed the Tathāgata's blood. This is possible."

275. "This is impossible, monks, there is no chance that a person accomplished in right view should break the monastic community. This is impossible. But there is indeed the possibility, monks, that a worldling should break the monastic community. This is possible."

276. "This is impossible, monks, there is no chance that a person accomplished in right view should point to another teacher. This is impossible. But there is indeed the possibility, monks, that a worldling should point to another teacher. This is possible."

277. "This is impossible, monks, there is no chance that two Worthy Ones, perfectly Self-awakened Ones, should arise simultaneously in one world system. This is impossible. But there is indeed the possibility, monks, that only one Worthy One, a perfectly Self-awakened One, should arise in one world system. This is possible."

The first chapter.

2.

The Second Chapter

278. "This is impossible, monks, there is no chance that two kings, universal monarchs, should arise simultaneously in one world system. This is impossible. But there is indeed the possibility, monks, that one king, a universal monarch, should arise in one world system. This is possible."

279. "This is impossible, monks, there is no chance that a woman should be a Worthy One, a perfectly Self-awakened One. This is impossible. But there is indeed the possibility, monks, that a man should be a Worthy One, a perfectly Self-awakened One. This is possible."

280. "This is impossible, monks, there is no chance that a woman should be a king, a universal monarch. This is impossible. But there is indeed the possibility, monks, that a man should be a king, a universal monarch. This is possible."

281-283. "This is impossible, monks, there is no chance that a woman should attain the position of Sakka... etc. should attain the position of Māra... etc. should attain the position of Brahmā. This is impossible. But there is indeed the possibility, monks, that a man should attain the position of Sakka... etc. should attain the position of Māra... etc. should attain the position of Brahmā. This is possible."

284. "This is impossible, monks, there is no chance that a desirable, pleasant, agreeable result should arise from bodily misconduct. This is impossible. But there is indeed the possibility, monks, that an undesirable, unpleasant, disagreeable result should arise from bodily misconduct. This is possible."

285-286. "This is impossible, monks, there is no chance that from verbal misconduct... etc. that a desirable, pleasant, agreeable result should arise from mental misconduct. This is impossible. But there is indeed the possibility, monks, that an undesirable, unpleasant, disagreeable result should arise from mental misconduct. This is possible."

The second chapter.

3.

The Third Chapter

287. "This is impossible, monks, there is no chance that an undesirable, unpleasant, disagreeable result should arise from bodily good conduct. This is impossible. But there is indeed the possibility, monks, that a desirable, pleasant, agreeable result should arise from bodily good conduct. This is possible."

288-289. "This is impossible, monks, there is no chance that from good verbal conduct... etc. an undesirable, unpleasant, disagreeable result should arise from good mental conduct. This is impossible. But there is indeed the possibility, monks, that a desirable, pleasant, agreeable result should arise from good mental conduct. This is possible."

290. "This is impossible, monks, there is no chance that one possessing bodily misconduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a fortunate realm, in a heavenly world. This is impossible. But there is indeed the possibility, monks, that one possessing bodily misconduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. This is possible."

291-292. "This is impossible, monks, there is no chance that one possessing verbal misconduct... etc. that one possessing mental misconduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a fortunate realm, in a heavenly world. This is impossible. But there is indeed the possibility, monks, that one possessing mental misconduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. This is possible."

293. "This is impossible, monks, there is no chance that one possessing bodily good conduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. This is impossible. But there is indeed the possibility, monks, that one possessing bodily good conduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a fortunate realm, in a heavenly world. This is possible."

294-295. "This is impossible, monks, there is no chance that one possessing good verbal conduct... etc. that one possessing good mental conduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. This is impossible. But there is indeed the possibility, monks, that one possessing good mental conduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a fortunate realm, in a heavenly world. This is possible."

The third chapter.

The Pāḷi on Impossibilities is the fifteenth.

16.

Text on One Thing

1.

The First Chapter

296. "One thing, monks, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna. What is that one thing? Recollection of the Buddha. This, monks, is the one thing which when developed and cultivated leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna."

297. "One thing, monks, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna. What is that one thing? Recollection of the Teaching... etc. recollection of the Community... recollection of morality... recollection of generosity... recollection of the deities... mindfulness of breathing... recollection of death... mindfulness of the body... recollection of peace. This, monks, is the one thing which when developed and cultivated leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna."

The first chapter.

2.

The Second Chapter

298. "I do not, monks, perceive any other single phenomenon by which unarisen unwholesome mental states arise, or arisen unwholesome mental states lead to increase and expansion, as does, monks, wrong view. For one of wrong view, monks, unarisen unwholesome mental states arise, and arisen unwholesome mental states lead to increase and expansion."

299. "I do not, monks, perceive any other single phenomenon by which unarisen wholesome mental states arise, or arisen wholesome mental states lead to increase and expansion, as does, monks, right view. For one of right view, monks, unarisen wholesome mental states arise, and arisen wholesome mental states lead to increase and expansion."

300. "I do not, monks, perceive any other single phenomenon by which unarisen wholesome mental states do not arise, or arisen wholesome mental states decline, as does, monks, wrong view. For one of wrong view, monks, unarisen wholesome mental states do not arise, and arisen wholesome mental states decline."

301. "I do not, monks, perceive any other single phenomenon by which unarisen unwholesome mental states do not arise, or arisen unwholesome mental states decline, as does, monks, right view. For one of right view, monks, unarisen unwholesome mental states do not arise, and arisen unwholesome mental states decline."

302. "I do not, monks, perceive any other single phenomenon by which unarisen wrong view arises, or arisen wrong view increases, as does, monks, unwise attention. For one attending unwisely, monks, unarisen wrong view arises, and arisen wrong view increases."

303. "I do not, monks, perceive any other single phenomenon by which unarisen right view arises, or arisen right view increases, as does, monks, wise attention. For one wisely attending, monks, unarisen right view arises, and arisen right view increases."

304. "I do not, monks, perceive any other single phenomenon by which beings, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell, as does, monks, wrong view. Beings possessed of wrong view, monks, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell."

305. "I do not, monks, perceive any other single phenomenon by which beings, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world, as does, monks, right view. Beings possessed of right view, monks, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world."

306. "For a male person of wrong view, monks, whatever bodily action is complete and taken upon oneself according to that view, and whatever verbal action... etc. and whatever mental action is complete and taken upon oneself according to that view, and whatever volition, and whatever longing, and whatever aspiration, and whatever activities - all those mental states lead to the undesirable, to the unpleasant, to the disagreeable, to harm, to suffering. What is the reason for this? Because his view, monks, is evil. Just as, monks, a neem seed, or a bitter gourd seed, or a bitter calabash seed, planted in moist earth, whatever earth-essence it takes up, and whatever water-essence it takes up, all that leads to bitterness, to pungency, to unpleasantness. What is the reason for this? Because the seed, monks, is evil. Just so, monks, for a male person of wrong view, whatever bodily action is complete and taken upon oneself according to that view, and whatever verbal action... etc. and whatever mental action is complete and taken upon oneself according to that view, and whatever volition, and whatever longing, and whatever aspiration, and whatever activities - all those mental states lead to the undesirable, to the unpleasant, to the disagreeable, to harm, to suffering. What is the reason for this? Because his view, monks, is evil."

307. "For a male person of right view, monks, whatever bodily action is complete and taken upon oneself according to that view, and whatever verbal action... etc. and whatever mental action is complete and taken upon oneself according to that view, and whatever volition, and whatever longing, and whatever aspiration, and whatever activities - all those mental states lead to the desirable, to the pleasant, to the agreeable, to welfare, to happiness. What is the reason for this? Because his view, monks, is excellent. Just as, monks, a sugar-cane seed, or a rice seed, or a grape seed, planted in moist earth, whatever earth-essence it takes up, and whatever water-essence it takes up, all that leads to sweetness, to pleasantness, to deliciousness. What is the reason for this? Because the seed, monks, is excellent. Just so, monks, for a male person of right view, whatever bodily action is complete and taken upon oneself according to that view, and whatever verbal action... etc. and whatever mental action is complete and taken upon oneself according to that view, and whatever volition, and whatever longing, and whatever aspiration, and whatever activities - all those mental states lead to the desirable, to the pleasant, to the agreeable, to welfare, to happiness. What is the reason for this? Because his view, monks, is excellent."

The second chapter.

3.

The Third Chapter

308. "One person, monks, arising in the world arises for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans. Which one person? One who holds wrong view, has perverted vision. He, having turned many people away from the Good Teaching, establishes them in what is not the Good Teaching. This, monks, is the one person arising in the world who arises for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans."

309. "One person, monks, arising in the world arises for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of gods and humans. Which one person? He holds right view, with undistorted vision. He, having turned many people away from what is not the Good Teaching, establishes them in the Good Teaching. This, monks, is the one person arising in the world who arises for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of gods and humans."

310. "I do not, monks, perceive any other single phenomenon that is thus greatly blameworthy as this, monks, wrong view. Wrong view is paramount, monks, among greatly blameworthy things."

311. "I do not, monks, perceive any other single person who is thus practising for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of many people, of gods and humans, as does, monks, Makkhali the foolish man. Just as, monks, a fish-trap set up at the mouth of a river would be for the harm, for the suffering, for the calamity, for the disaster of many fish; just so, monks, Makkhali the foolish man has arisen in the world as, I think, a human fish-trap, for the harm, for the suffering, for the calamity, for the disaster of many beings."

312. "In a badly preached Teaching and discipline, monks, whoever instigates and whomever he instigates and whoever being instigated proceeds towards that state - all of them generate much demerit. What is the reason for this? Because of the badly preached Teaching, monks."

313. "In a well preached Teaching and discipline, monks, whoever instigates and whomever he instigates and whoever being instigated proceeds towards that state - all of them generate much merit. What is the reason for this? Because of the well preached Teaching, monks."

314. "In a badly preached Teaching and discipline, monks, the measure should be known by the donor, not by the recipient. What is the reason for this? Because of the badly preached Teaching, monks."

315. "In a well preached Teaching and discipline, monks, the measure should be known by the recipient, not by the donor. What is the reason for this? Because of the well preached Teaching, monks."

316. "In a badly preached Teaching and discipline, monks, whoever puts forth strenuous energy dwells in suffering. What is the reason for this? Because of the badly preached Teaching, monks."

317. "In a well preached Teaching and discipline, monks, whoever is lazy dwells in suffering. What is the reason for this? Because of the well preached Teaching, monks."

318. "In a badly preached Teaching and discipline, monks, whoever is lazy dwells in happiness. What is the reason for this? Because of the badly preached Teaching, monks."

319. "In a well preached Teaching and discipline, monks, whoever puts forth strenuous energy dwells in happiness. What is the reason for this? Because of the well preached Teaching, monks."

320. "Just as, monks, even a small amount of excrement is foul-smelling; just so indeed, monks, I do not praise even a small amount of existence, even for a mere finger-snap."

321. "Just as, monks, even a small amount of urine is foul-smelling... even a small amount of spittle is foul-smelling... even a small amount of pus is foul-smelling... even a small amount of blood is foul-smelling; just so indeed, monks, I do not praise even a small amount of existence, even for a mere finger-snap."

The third chapter.

4.

The Fourth Chapter

322. "Just as, monks, insignificant in this Indian subcontinent are pleasant parks, pleasant forests, pleasant ground, pleasant ponds; but this indeed is more, that is to say - uphill and downhill, river fastnesses, places of stumps and thorns, mountain unevenness; just so, monks, few are those beings who are land-born, but there are indeed more beings who are water-born."

323. ... Just so, monks, few are those beings who are reborn among human beings; but there are indeed more beings who are reborn elsewhere than among human beings.

... Just so, monks, few are those beings who are reborn in the middle countries; but there are indeed more beings who are reborn in the border districts among barbarians who do not understand.

324. ... "Just so, monks, few are those beings who are wise, not stupid, not idiots, competent to understand the meaning of what is well spoken and ill spoken; but there are indeed more beings who are unwise, stupid, idiots, not competent to understand the meaning of what is well spoken and ill spoken."

325. ... "Just so, monks, few are those beings who are endowed with the noble eye of wisdom; but there are indeed more beings who have gone to ignorance, who are deluded.

326. ... Just so, monks, few are those beings who obtain the seeing of the Tathāgata; but there are indeed more beings who do not obtain the seeing of the Tathāgata.

327. ... Just so, monks, few are those beings who obtain the hearing of the Teaching and discipline proclaimed by the Tathāgata; but there are indeed more beings who do not obtain the hearing of the Teaching and discipline proclaimed by the Tathāgata.

328. ... "Just so, monks, few are those beings who, having heard the Teaching, retain it; but there are indeed more beings who, having heard the Teaching, do not retain it.

329. ... "Just so, monks, few are those beings who investigate the meaning of the teachings retained; but there are indeed more beings who do not investigate the meaning of the teachings retained."

330. ... "Just so, monks, few are those beings who, having understood the meaning and having understood the Teaching, proceed in accordance with the Teaching; but there are indeed more beings who, having understood the meaning and having understood the Teaching, do not proceed in accordance with the Teaching."

331. ... "Just so, monks, few are those beings who are moved in places apt to cause emotion; but there are indeed more beings who are not moved in places apt to cause emotion.

332. ... "Just so, monks, few are those beings who, being agitated, wisely strive; but there are indeed more beings who, being agitated, do not wisely strive.

333. ... Just so, monks, few are those beings who, having made release their object, obtain concentration, obtain unified focus of mind; but there are indeed more beings who, having made release their object, do not obtain concentration, do not obtain unified focus of mind.

334. ... "Just so, monks, few are those beings who are obtainers of the finest food and the finest flavours; but there are indeed more beings who are not obtainers of the finest food and the finest flavours, who sustain themselves by gleaning and what is brought in a bowl.

335. ... "Just so, monks, few are those beings who are obtainers of the taste of meaning, the taste of the teaching, the taste of liberation; but there are indeed more beings who are not obtainers of the taste of meaning, the taste of the teaching, the taste of liberation. Therefore, monks, you should train thus - 'We will be obtainers of the taste of meaning, the taste of the teaching, the taste of liberation.' Thus indeed, monks, should you train."

336-338. "Just as, monks, insignificant in this Indian subcontinent are pleasant parks, pleasant forests, pleasant ground, pleasant ponds; but this indeed is more, that is to say - uphill and downhill, river fastnesses, places of stumps and thorns, mountain unevenness. Just so, monks, few are those beings who, having passed away as human beings, are reborn among human beings; but there are indeed more beings who, having passed away as human beings, are reborn in hell, etc. are reborn in the animal realm, etc. are reborn in the sphere of ghosts."

339-341. ... "Just so, monks, few are those beings who, having passed away as human beings, are reborn among the gods; but there are indeed more beings who, having passed away as human beings, are reborn in hell, etc. are reborn in the animal realm, etc. are reborn in the sphere of ghosts."

342-344. ... "Just so, monks, few are those beings who, having passed away as gods, are reborn among the gods; but there are indeed more beings who, having passed away as gods, are reborn in hell, etc. are reborn in the animal realm, etc. are reborn in the sphere of ghosts."

345-347. ... Just so, monks, few are those beings who, having passed away as gods, are reborn among human beings; but there are indeed more beings who, having passed away as gods, are reborn in hell, etc. are reborn in the animal realm, etc. are reborn in the sphere of ghosts."

348-350. ... "Just so, monks, few are those beings who, having passed away from hell, are reborn among human beings; but there are indeed more beings who, having passed away from hell, are reborn in hell, etc. are reborn in the animal realm, etc. are reborn in the sphere of ghosts."

351-353. ... "Just so, monks, few are those beings who, having passed away from hell, are reborn among the gods; but there are indeed more beings who, having passed away from hell, are reborn in hell, etc. are reborn in the animal realm, etc. are reborn in the sphere of ghosts."

354-356. ... Just so, monks, few are those beings who, having passed away from the animal realm, are reborn among human beings; but there are indeed more beings who, having passed away from the animal realm, are reborn in hell, etc. are reborn in the animal realm, etc. are reborn in the sphere of ghosts."

357-359. ... Just so, monks, few are those beings who, having passed away from the animal realm, are reborn among the gods; but there are indeed more beings who, having passed away from the animal realm, are reborn in hell, etc. are reborn in the animal realm, etc. are reborn in the sphere of ghosts."

360-362. ... Just so, monks, few are those beings who, having passed away from the sphere of ghosts, are reborn among human beings; but there are indeed more beings who, having passed away from the sphere of ghosts, are reborn in hell, etc. are reborn in the animal realm, etc. are reborn in the sphere of ghosts."

363-365. ... Just so, monks, few are those beings who, having passed away from the sphere of ghosts, are reborn among the gods; but there are indeed more beings who, having passed away from the sphere of ghosts, are reborn in hell, etc. are reborn in the animal realm, etc. are reborn in the sphere of ghosts."

The fourth chapter.

The Jambudīpa Repetition is concluded.

The One-Factor Pāḷi is the sixteenth.

17.

The Chapter on Qualities Engendering Confidence

366-381. "This is certain, monks, among material gains, namely being a forest-dweller... etc. being an almsfood eater... being a wearer of rag-robes... being a three-robe wearer... being a Dhamma preacher... being an expert in monastic discipline... great learning... seniority... accomplishment in deportment... accomplishment in retinue... having a large retinue... being of good family... beauty of complexion... pleasantness of speech... fewness of wishes... freedom from illness."

The sixteen confidence-inspiring factors are concluded.

The Confidence-Inspiring Factors Chapter is the seventeenth.

18.

Another Chapter on the Finger-snap

382. "If, monks, a monk develops the first meditative absorption for even just a finger-snap, this is called, monks - 'a monk who dwells with meditation not empty, who follows the Teacher's instruction, who accepts exhortation, who eats the country's almsfood not in vain.' What then to say of those who cultivate it abundantly!"

383-389. "If, monks, a monk develops the second meditative absorption for even just a finger-snap, etc. develops the third meditative absorption, etc. develops the fourth meditative absorption, etc. develops the liberation of mind through friendliness, etc. develops the liberation of mind through compassion, etc. develops the liberation of mind through altruistic joy, etc. develops the liberation of mind through equanimity, etc.

390-393. He dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing feelings in feelings... etc. he dwells observing mind in mind... etc. he dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.

394-397. He generates desire for the non-arising of unarisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the abandoning of arisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives. He generates desire for the arising of unarisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the presence, non-decay, increase, expansion, development, and fulfilment of arisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives.

398-401. He develops the basis for spiritual power that possesses concentration due to desire and volitional activities of striving... He develops the basis for spiritual power that possesses concentration due to energy and volitional activities of striving... He develops the basis for spiritual power that possesses concentration due to mind and volitional activities of striving... He develops the basis for spiritual power that possesses concentration due to investigation and volitional activities of striving...

402-406. He develops the faith faculty... he develops the energy faculty... he develops the mindfulness faculty... he develops the concentration faculty... he develops the wisdom faculty...

407-411. He develops the power of faith... he develops the power of energy... he develops the power of mindfulness... he develops the power of concentration... he develops the power of wisdom...

412-418. He develops the enlightenment factor of mindfulness... He develops the enlightenment factor of investigation of phenomena... He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... He develops the enlightenment factor of equanimity...

419-426. He develops right view... he develops right thought... he develops right speech... he develops right action... he develops right livelihood... he develops right effort... he develops right mindfulness... he develops right concentration...

427-434. Perceiving material forms internally, one sees forms externally, limited, beautiful or ugly. "Having overcome them, I know, I see" - one has this perception... Perceiving material forms internally, one sees forms externally, immeasurable, beautiful or ugly. "Having overcome them, I know, I see" - one has this perception... Not perceiving material forms internally, one sees forms externally, limited, beautiful or ugly. "Having overcome them, I know, I see" - one has this perception... Not perceiving material forms internally, one sees forms externally, immeasurable, beautiful or ugly. "Having overcome them, I know, I see" - one has this perception... Not perceiving material forms internally, one sees forms externally, blue, of blue colour, of blue appearance, of blue lustre. "Having overcome them, I know, I see" - one has this perception... Not perceiving material forms internally, one sees forms externally, yellow, of yellow colour, of yellow appearance, of yellow lustre. "Having overcome them, I know, I see" - one has this perception... Not perceiving material forms internally, one sees forms externally, red, of red colour, of red appearance, of red lustre. "Having overcome them, I know, I see" - one has this perception... Not perceiving material forms internally, one sees forms externally, white, of white colour, of white appearance, of white lustre. "Having overcome them, I know, I see" - one has this perception...

435-442. One who is material sees forms... Not perceiving material forms internally, one sees forms externally, one is intent only upon the beautiful... With the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that "space is infinite," one enters and dwells in the plane of infinite space... With the complete transcendence of the plane of infinite space, aware that "consciousness is infinite," one enters and dwells in the plane of infinite consciousness... With the complete transcendence of the plane of infinite consciousness, aware that "there is nothing," one enters and dwells in the plane of nothingness... With the complete transcendence of the plane of nothingness, one enters and dwells in the plane of neither-perception-nor-non-perception... With the complete transcendence of the plane of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling...

443-452. One develops the earth kasiṇa... One develops the water kasiṇa... One develops the fire kasiṇa... One develops the air kasiṇa... One develops the blue kasiṇa... One develops the yellow kasiṇa... One develops the red kasiṇa... One develops the white kasiṇa... One develops the space kasiṇa... One develops the consciousness kasiṇa...

453-462. He develops the perception of foulness... He develops the perception of death... He develops the perception of repulsiveness in food... He develops the perception of non-delight in the entire world... He develops the perception of impermanence... He develops the perception of suffering in the impermanent... He develops the perception of non-self in suffering... He develops the perception of abandoning... He develops the perception of dispassion... He develops the perception of cessation...

463-472. He develops the perception of impermanence... He develops the perception of non-self... He develops the perception of death... He develops the perception of repulsiveness in food... He develops the perception of non-delight in the entire world... He develops the perception of a skeleton... He develops the perception of a worm-infested corpse... He develops the perception of a discoloured corpse... He develops the perception of a fissured corpse... He develops the perception of a bloated corpse...

473-482. One develops recollection of Buddha's qualities... One develops recollection of the teaching... One develops recollection of Saṅgha's qualities... One develops recollection of morality... One develops recollection of generosity... One develops recollection of the deities... One develops mindfulness of breathing... One develops recollection of death... One develops mindfulness of the body... One develops recollection of peace...

483-492. He develops the faith faculty accompanied by the first meditative absorption... he develops the energy faculty... he develops the mindfulness faculty... he develops the concentration faculty... he develops the wisdom faculty... he develops the power of faith... he develops the power of energy... he develops the power of mindfulness... he develops the power of concentration... he develops the power of wisdom...

493-562. Accompanied by the second meditative absorption, etc. accompanied by the third meditative absorption, etc. accompanied by the fourth meditative absorption, etc. accompanied by friendliness, etc. accompanied by compassion, etc. accompanied by altruistic joy, etc. he develops the faith faculty accompanied by equanimity... he develops the energy faculty... he develops the mindfulness faculty... he develops the concentration faculty... he develops the wisdom faculty... he develops the power of faith... he develops the power of energy... he develops the power of mindfulness... he develops the power of concentration... he develops the power of wisdom. This is called, monks - 'a monk who dwells with meditation not empty, who follows the Teacher's instruction, who accepts exhortation, who eats the country's almsfood not in vain.' What then to say of those who cultivate it abundantly!"

The Other Finger-Snap Chapter is the eighteenth.

19.

The Chapter on Mindfulness Directed to the Body

563. "For whoever, monks, has pervaded the great ocean with the mind, whatever rivulets that flow to the ocean are included within it; just so, monks, for whoever has mindfulness of the body developed and cultivated, whatever wholesome mental states are conducive to true knowledge are included within him."

564-570. "One thing, monks, when developed and cultivated, leads to great religious emotion... leads to great benefit... leads to great freedom from bondage... leads to mindfulness and full awareness... leads to the attainment of knowledge and vision... leads to pleasant abiding in the present life... leads to the realisation of the fruit of true knowledge and liberation. What is that one thing? Mindfulness of the body. This, monks, is the one thing which when developed and cultivated leads to great religious emotion... leads to great benefit... leads to great freedom from bondage... leads to mindfulness and full awareness... leads to the attainment of knowledge and vision... leads to pleasant abiding in the present life... leads to the realisation of the fruit of true knowledge and liberation."

571. "When one thing, monks, is developed and cultivated, the body becomes calm, the mind becomes calm, applied and sustained thought are appeased, and all qualities conducive to true knowledge go to fulfilment through development. In which one thing? Mindfulness of the body. When this one thing, monks, is developed and cultivated, the body becomes calm, the mind becomes calm, applied and sustained thought are appeased, and all qualities conducive to true knowledge go to fulfilment through development."

572. "When one thing, monks, is developed and cultivated, unarisen unwholesome mental states do not arise, and arisen unwholesome mental states are abandoned. In which one thing? Mindfulness of the body. When this one thing, monks, is developed and cultivated, unarisen unwholesome mental states do not arise, and arisen unwholesome mental states are abandoned."

573. "When one thing, monks, is developed and cultivated, unarisen wholesome mental states arise, and arisen wholesome mental states lead to increase and expansion. In which one thing? Mindfulness of the body. When this one thing, monks, is developed and cultivated, unarisen wholesome mental states arise, and arisen wholesome mental states lead to increase and expansion."

574. "When one thing, monks, is developed and cultivated, ignorance is abandoned, true knowledge arises, the conceit 'I am' is abandoned, underlying tendencies go to uprooting, mental fetters are abandoned. In which one thing? Mindfulness of the body. When this one thing, monks, is developed and cultivated, ignorance is abandoned, true knowledge arises, the conceit 'I am' is abandoned, underlying tendencies go to uprooting, mental fetters are abandoned."

575-576. "One thing, monks, when developed and cultivated, leads to the penetration of wisdom... leads to final nibbāna without clinging. What is that one thing? Mindfulness of the body. This, monks, is the one thing which when developed and cultivated leads to the penetration of wisdom... leads to final nibbāna without clinging."

577-579. "When one thing, monks, is developed and cultivated, there is the penetration of many elements... there is the penetration of various elements... there is analytical knowledge of many elements. In which one thing? Mindfulness of the body. When this one thing, monks, is developed and cultivated, there is the penetration of many elements... there is the penetration of various elements... there is analytical knowledge of many elements."

580-583. "One thing, monks, when developed and cultivated, leads to the realisation of the fruition of stream-entry... leads to the realisation of the fruition of once-returning... leads to the realisation of the fruition of non-returning... leads to the realisation of the fruition of arahantship. What is that one thing? Mindfulness of the body. This, monks, is the one thing which when developed and cultivated leads to the realisation of the fruition of stream-entry... leads to the realisation of the fruition of once-returning... leads to the realisation of the fruition of non-returning... leads to the realisation of the fruition of arahantship."

584-599. "One thing, monks, when developed and cultivated, leads to the attainment of wisdom... leads to the increase of wisdom... leads to the expansion of wisdom... leads to great wisdom... leads to wide wisdom... leads to extensive wisdom... leads to profound wisdom... leads to unsurpassed wisdom... leads to abundant wisdom... leads to abundance of wisdom... leads to swift wisdom... leads to quick wisdom... leads to joyful wisdom... leads to speedy wisdom... leads to sharp wisdom... leads to penetrative wisdom. What is that one thing? Mindfulness of the body. This, monks, is the one thing which when developed and cultivated leads to the attainment of wisdom... leads to the increase of wisdom... leads to the expansion of wisdom... leads to great wisdom... leads to wide wisdom... leads to extensive wisdom... leads to profound wisdom... leads to unsurpassed wisdom... leads to abundant wisdom... leads to abundance of wisdom... leads to swift wisdom... leads to quick wisdom... leads to joyful wisdom... leads to speedy wisdom... leads to sharp wisdom... leads to penetrative wisdom."

The Mindfulness of the Body Chapter is the nineteenth.

20.

The Chapter on the Deathless

600. "Those, monks, do not consume the Deathless who do not consume mindfulness of the body. Those, monks, consume the Deathless who consume mindfulness of the body."

601. "The Deathless is not enjoyed by those, monks, by whom mindfulness of the body is not enjoyed. The Deathless is enjoyed by those, monks, by whom mindfulness of the body is enjoyed."

602. "The Deathless has declined for those, monks, for whom mindfulness of the body has declined. The Deathless has not declined for those, monks, for whom mindfulness of the body has not declined."

603. "The Deathless is missed by those, monks, by whom mindfulness of the body is missed. The Deathless is attained by those, monks, by whom mindfulness of the body is attained."

604. "Those, monks, have been heedless of the Deathless who have been heedless of mindfulness of the body. Those, monks, have not been heedless of the Deathless who have not been heedless of mindfulness of the body."

605. "The Deathless is forgotten by those, monks, by whom mindfulness of the body is forgotten. The Deathless is not forgotten by those, monks, by whom mindfulness of the body is not forgotten."

606. "The Deathless is not practised by those, monks, by whom mindfulness of the body is not practised. The Deathless is practised by those, monks, by whom mindfulness of the body is practised."

607. "The Deathless is not developed by those, monks, by whom mindfulness of the body is not developed. The Deathless is developed by those, monks, by whom mindfulness of the body is developed."

608. "The Deathless is not cultivated by those, monks, by whom mindfulness of the body is not cultivated. The Deathless is cultivated by those, monks, by whom mindfulness of the body is cultivated."

609. "The Deathless is not directly known by those, monks, by whom mindfulness of the body is not directly known. The Deathless is directly known by those, monks, by whom mindfulness of the body is directly known."

610. "The Deathless is not fully understood by those, monks, by whom mindfulness of the body is not fully understood. The Deathless is fully understood by those, monks, by whom mindfulness of the body is fully understood."

611. "The Deathless is not realized by those, monks, by whom mindfulness of the body is not realized. The Deathless is realized by those, monks, by whom mindfulness of the body is realized."

The Deathless Chapter is the twentieth.

The Pāḷi of the Book of Ones is concluded.