|
|
|
|
|
Some sections on this site can only be properly viewed using the MOZPALI Font for the insertion of diacritical marks. If you wish to view these items properly, download this font and install it: [ PC: download here] [Mac: download here]
Translated from
The Anguttara-Nikaya Ekanipata
from the combined text of the Pali Text Society
Edited by The Rev. Richard Morris, M.A., LL.D, Second Edition
and
the Vipassana Research Institute edition
This work may be reproduced and distributed in any form or manner whatsoever, with the exception of the material quoted from The Pali Text Society which is copyrighted by them.
I hear this "sutta" as a real magic spell. In the case of the Pali, a Spell is more like a "dis-spell"--designed to waken one from the spell of Mara's illusion. Here, however we have a spell very much as would be cast by any ordinary (haha) sorcerer. . . a steady drumbeat, almost out of the range of perception, delivered a tiny bit at a time over an extended period, so that only the most alert of Gotama's followers would be aware that there was continuity to it . . . with the rest of the followers being affected without their knowledge . . . and, perhaps a third group, following along after, gathering together the pieces second hand, trying to catch up with a growing sense of excitement. A work of art was in the making!
I have taken a liberty with the Pali as set into writing. For some reason some chapters are divided in an illogical way -- sometimes a sutta is split, sometimes a series is split. I have taken out the "Chapter Heads," and have numbered the suttas sequentially throughout. I have done this because the primary purpose of this translation is to enable understanding of the meaning. For those who wish to refer back to the Pali, I have inserted, in boldface square brackets following the sutta number of the first sutta in each chapter, the number of the chapter and the page in the Pali Text Society Pali text on which it begins. Also, in addition to the usual subject-specific links (at this posting mostly still to come), the Pali/English English/Pali suttas are linked to each other by number.
MO/Los Altos, California, September 2000
MikeOlds @ buddhadust.org
In the Name of the Potter
Arahato
Number One High Awakened One
I Hear Tell
Once Upon A Time, The Potter, Savatthi Town, Jeta Grove, Anathapindika Park, Came-a ReVisiting. There, to the Beggars gathered round, he said:
"Beggars!"
And "Broke Tooth!" was their response.
[1] [I. 2.][Link is to the Pali] Beggars! I see no other single Material Shape by which a man's heart is more overpowered than it is by that of a woman.
A woman's Shape, Beggars, overpowers a man's heart.
[2] Beggars! I see no other single Sound by which a man's heart is more overpowered than it is by that of a woman.
The Sound of a woman, Beggars, overpowers a man's heart.
[3] Beggars! I see no other single Scent by which a man's heart is more overpowered than it is by that of a woman.
The Scent of a woman, Beggars, overpowers a man's heart.
[4] Beggars! I see no other single Taste by which a man's heart is more overpowered than it is by that of a woman.
The Taste of a woman, Beggars, overpowers a man's heart.
[5] Beggars! I see no other single Touch by which a man's heart is more overpowered than it is by that of a woman.
The Touch of a woman, Beggars, overpowers a man's heart.
[6] Beggars! I see no other single Material Shape by which a woman's heart is more overpowered than it is by that of a man.
A man's Shape, Beggars, overpowers a woman's heart.
[7] Beggars! I see no other single Sound by which a woman's heart is more overpowered than it is by that of a man.
The Sound of a man, Beggars, overpowers a woman's heart.
[8] Beggars! I see no other single Scent by which a woman's heart is more overpowered than it is by that of a man.
The Scent of a man, Beggars, overpowers a woman's heart.
[9] Beggars! I see no other single Taste by which a woman's heart is more overpowered than it is by that of a man.
The Taste of a man, Beggars, overpowers a woman's heart.
[10] Beggars! I see no other single Touch by which a woman's heart is more overpowered than it is by that of a man.
The Touch of a man, Beggars, overpowers a woman's heart.
[11] [II. 3.] Beggars! I see no other single Thing of more power to cause the appearance of Wanting if not Present in the Here and Now, or, if Present in the Here and Now, to cause it's growth and increase as The Beautiful Feature (SUBHA-NIMITTAM, The Mark, or Sign of Beauty) in a thing.
The Mark of Beauty, Beggars, if not traced back to its origins (YONISO MANASIKARO traced back in the mind to it's origins, or womb), causes the appearance of Wanting if not Present in the Here and Now, or, if Present in the Here and Now, it's growth and increase.
[12] Beggars! I see no other single Thing of more power to cause the appearance of Anger if not Present in the Here and Now, or, if Present in the Here and Now, to cause it's growth and increase as The Mark of the Repellant in a thing.
The Mark of the Repellant, Beggars, if not traced back to it's origins, causes the appearance of Anger if not Present in the Here and Now, or if Present in the Here and Now, it's growth and increase.
[13] Beggars! I see no other single Thing of more power to cause the appearance of Lazy Ways and Inertia if not Present in the Here and Now, or, if Present in the Here and Now, to cause it's growth and increase as dislike of activity, indulging in feeling tired and sleepy, allowing one’s self to become drowsy after a meal, and inactivity of mind (also mentioned elsewhere: regret and poor posture).
Inactivity of Mind (etc), Beggars, causes the appearance of Lazy Ways and Inertia if not Present in the Here and Now, or, if Present in the Here and Now, it’s growth and increase.
[14] Beggars! I see no other single Thing of more power to cause the appearance of Fear and Trembling (UDDHACCA-KUKKUCCA -- say it out loud! Shuddering Shit--Coo-Coo Shit Crazy) if not Present in the Here and Now, or, if Present in the Here and Now, to cause it's growth and increase as the turbulent mind.
The Turbulent Mind, Beggars, causes the appearance of Fear and Trembling if not Present in the Here and Now, or, if Present in the Here and Now, it's growth and increase.
[15] Beggars! I see no other single Thing of more power to cause the appearance of Doubt (VICIKICCHA = Re What? What? C-Cha = K-Kha, only human) if not Present in the Here and Now, or, if Present in the Here and Now, to cause it’s growth and increase as not Tracing things back to their Origins.
Not Tracing Things Back to Their Origins, Beggars, causes the appearance of Doubt if not Present in the Here and Now, or, if Present in the Here and Now, it’s growth and increase.
[16] Beggars! I see no other single Thing of more power to prevent the appearance of Wanting if Not Present in the Here and Now, or, if Present in the Here and Now, to cause it’s disappearance as The Mark of the Repellant.
The Mark of the Repellant in a Thing, Beggars, if given systematic attention, prevents the appearance of Wanting if not Present in the Here and Now, or, if Present in the Here and Now, causes it’s disappearance.
[17] Beggars! I see no other single Thing of more power to prevent the appearance of Anger if Not Present in the Here and Now, or, if Present in the Hear and Now, to cause it’s disappearance as Freeing the Heart through Friendly Vibrations.
Freeing the Heart through Friendly Vibrations, Beggars, if given thoroughgoing attention, prevents the appearance of Anger if Not Present in the Here and Now, or, if Present in the Here and Now, causes it’s disappearance.
[18] Beggars! I see no other single Thing of more power to prevent the appearance of Lazy Ways and Inertia if Not Present in the Here and Now, or, if Present in the Here and Now, to cause it’s disappearance as Exerting Energy.
Exerting Energy, Beggars, prevents the appearance of Lazy Ways and Inertia if Not present in the Here and Now, or, if Present in the Here and Now, causes it’s disappearance.
[19] Beggars! I see no other single Thing of more power to prevent the appearance of Fear and Trembling if Not Present in the Here and Now, or, if Present in the Here and Now, to cause it’s disappearance as Calming the Mind.
Calming the Mind, Beggars, prevents the appearance of Fear and Trembling if Not Present in the Here and Now, or, if Present in the Here and Now, causes it’s disappearance.
[20] Beggars! I see no other single Thing of more power to prevent the appearance of Doubt if Not Present in the Here and Now, or, if Present in the Here and Now, to cause it’s disappearance as Tracing Things to Their Origin.
Tracing Things to Their Origin, Beggars, prevents the appearance of Doubt if Not Present in the Here and Now, or, if Present in the Here and Now, causes it’s disappearance.
[The "indeed" here and following borrowed with gratitude from Woodward.]
[21] [III. 5.] Beggars! I see no other single Thing more Unworkable than The Uncultivated Mind.
The Uncultivated Mind, Beggars; is indeed an Unworkable thing.
[22] Beggars! I see no other single Thing more Workable than The Cultivated Mind.
The Cultivated Mind, Beggars; is indeed a Workable thing.
[23] Beggars! I see no other single Thing more conducive to Great Loss than The Uncultivated Mind.
The Uncultivated Mind, Beggars, is indeed conducive to Great Loss.
[24] Beggars! I see no other single Thing more conducive to Great Gain than The Cultivated Mind.
The Cultivated Mind, Beggars, is indeed conducive to Great Gain.
[25] Beggars! I see no other single Thing more conducive to Great Loss than The Dull, Lifeless, Uncultivated Mind.
The Uncultivated Mind, Beggars, is indeed conducive to Great Loss.
[26] Beggars! I see no other single Thing more conducive to Great Gain than the Sharp, Lively, Cultivated Mind.
The Cultivated Mind, Beggars, is indeed conducive to Great Gain.
[27] Beggars! I see no other single Thing more conducive to Great Loss than the Unexercised, Uncultivated Mind.
The Uncultivated Mind, Beggars, is indeed conducive to Great Loss.
[28] Beggars! I see no other single Thing more conducive to Great Gain than the Exercised, Cultivated Mind.
The Cultivated Mind, Beggars, is indeed conducive to Great Gain.
[29] Beggars! I see no other single Thing piling on more Pain than the Unexercised, Uncultivated Mind.
The Unexercised, Uncultivated Mind, indeed piles on Pain.
[30] Beggars! I see no other single Thing piling on more Pleasure than the Exercised, Cultivated Mind.
The Exercised, Cultivated Mind, indeed piles on Pleasure.
[31] [IV. 6.] Beggars! I see no other single Thing more conducive to Great Loss than The Untamed Mind.
The Untamed Mind, Beggars, is indeed conducive to Great Loss.
[32] Beggars! I see no other single Thing more conducive to Great Gain than The Tamed Mind.
The Tamed Mind, Beggars, is indeed conducive to Great Gain.
[33] Beggars! I see no other single Thing more conducive to Great Loss than The Unguarded Mind.
The Unguarded Mind, Beggars, is indeed conducive to Great Loss.
[34] Beggars! I see no other single Thing more conducive to Great Gain than the Guarded Mind.
The Guarded Mind, Beggars, is indeed conducive to Great Gain.
[35] Beggars! I see no other single Thing more conducive to Great Loss than the Unprotected Mind.
The Unprotected Mind, Beggars, is indeed conducive to Great Loss.
[36] Beggars! I see no other single Thing more conducive to Great Gain than the Protected Mind.
The Protected Mind, Beggars, is indeed conducive to Great Gain.
[37] Beggars! I see no other single Thing more conducive to Great Loss than The Uncontrolled Mind.
The Uncontrolled Mind, Beggars, is indeed conducive to Great Loss.
[38] Beggars! I see no other single Thing more conducive to Great Gain than The Controlled Mind.
The Controlled Mind, Beggars, is indeed conducive to Great Gain.
[39] Beggars! I see no other single Thing more conducive to Great Loss than the Untamed, Unguarded, Unprotected, Uncontrolled Mind.
The Untamed, Unguarded, Unprotected, Uncontrolled Mind, Beggars, is indeed conducive to Great Loss.
[40] Beggars! I see no other single Thing more conducive to Great Gain than The Tamed, Guarded, Protected, Controlled Mind.
The Tamed, Guarded, Protected, Controlled Mind, Beggars, is indeed conducive to Great Gain.
[41] [V. 8.] Beggars, that the booby trap made from a spike of barbed wheat or barley, when aimed contrary to the direction necessary for it to pierce hand or foot pressing upon it, is able to Penetrate hand or foot, or cause Blood to appear; this is hard to imagine. How come?
Because the spike is aimed in the wrong direction, that's how come.
In the same way, Beggars, that a Beggar whose mind is aimed in the contrary way, is able to Penetrate Blindness, to cause vision to appear, to see Nibbana for himself; this is hard to imagine. How come?
Because his mind is aimed in the contrary direction, that's how come.
[42] But, Beggars, that the booby trap made from a spike of barbed wheat or barley, when consummately aimed toward the hand or foot pressing upon it, is able to Penetrate hand or foot, or cause blood to appear; this is easy to imagine. How come?
Because the spike is consummately aimed, that's how come.
In the same way, Beggars, that a Beggar whose mind is aimed toward the High, is able to Penetrate Blindness, to cause vision to appear, to see Nibbana for himself; this is not hard to imagine. How come?
Because his mind is aimed toward the High, that's how come.
[43] Now here, Beggars, we have a certain one whose corrupt mind is known through mind encompassing mind. If here and now this man were to make an end of his time here he would be cast into Niraya in accordance with the way he is living. How come?
Because this Beggar's mind is corrupt, that's how come.
That's the way it is, Beggars; when the mind is corrupt, at the breakup of the body at death, a being finds consciousness again in a short lived, painful birth, in The Downfall, in The Ruin, in Hell, Where the Sun Don't Shine.
[44] Now here, Beggars, we have a certain one whose calm, surpassingly pure mind is known through mind encompassing mind. If here and now this man were to make an end of his time here he would be cast into a heavenly state in accordance with the way he is living. How come?
Because this Beggar's calm mind is surpassingly pure, that's how come.
That's the way it is, Beggars; when the calm mind is surpassingly pure, at the breakup of the body at death, a being finds consciousness again in a long lived, happy birth, in a heavenly state.
[45] In the same way, Beggars, as if High in Some Mountain Crag, there were a Pool of murky, roiled up, polluted, muddy water, and a Man, standing at the Edge, who had Eyes in his Head that could See. He could not see in that Pool, small stones and larger stones, and small fish and now and again some large fish moving around. How Come?
Because that Pool is roiled up, that's how come.
In the same way, Beggars, for that Beggar there, living in darkness, with his roiled up, polluted mind, to be able to see his own gain, to be able to see another's gain, to be able to see what is mutually profitable to himself and others; to be able to attain the extraordinary aristocratic knowledge and vision of things the way they truly are that leads to satisfaction in Nibbana; this is hard to imagine. How come?
Because that beggar's mind is roiled up. That's how come.
[46] But in the same way, Beggars, as if High in Some Mountain Crag, there were a Pool of Deep, Clear, Calm, Transparent Water, and a Man, standing at the Edge, who had Eyes in his Head that could See. He could see in this Pool, small stones and larger stones, and small fish and now and again some large fish moving around. How Come?
Because this Pool is Calm, that's how come.
In the same way, Beggars, for this Beggar here, with his calm mind surpassingly pure, to be able to see his own gain, to be able to see another's gain, to be able to see what is mutually profitable to himself and others; to be able to attain the extraordinary aristocratic knowledge and vision of things the way they truly are that leads to satisfaction in Nibbana; this is not hard to imagine. How come?
Because this beggar's mind is calm. That's how come.
[47] In the same way, Beggars, as of all the various types of trees the Sandalwood is considered best, that is, in terms of it's softness and workability, I see no other single Thing more conducive to malleability and workability than exercising and cultivating the mind.
The exercised and cultivated mind, beggars, is indeed conducive to malleability and workability.
[48] Beggars! I see no other single Thing more susceptible to rapid change as the Mind. It is no easy thing, beggars to describe how quickly the Mind can change.
[49] That Mind [point hand outward], Beggars, is Radiant, but is laid waste by influences visited upon it.
[50] This Mind [point hand inward], Beggars, is Radiant, and is cleansed of influences visited upon it.
[NOTE: These last two lines are of absolutely vital importance. They give a clue to the fact that what we have in this system must be seen from a radically different position than that which we, in the West are raised to use. The proposition is exactly the opposite of the Freudian/Judeo/Christian view that the self is inherently corrupt and must be controlled from without. Ask yourself which of the two views allows for an individual to attain for himself (who else should one rely on?) uttermost freedom of mind.
PS: Interesting irrelevant piece of information. When a sorcerer points, he does not use a finger, or point directly at the thing at which he is pointing (sort of like not ending a sentence in a preposition); he uses his whole hand and points in a sweeping motion that passes past the point. The reason is to avoid having others know what is being talked about, and, if the object being pointed to is a person, to avoid alerting him to the fact.]
[51] [VI. 10.] "That Mind [point hand to head], Beggars, is Radiant, but is laid waste by influences visited upon it." The significance of this is not understood by the ordinary common man. That is the reason there is no cultivation of the mind by the ordinary common man. So say I.
[52] "This Mind [point hand to sky], Beggars, is Radiant, and is cleansed of influences visited upon it." The significance of this is understood by the well educated student of the aristocrats. That is the reason there is cultivation of the mind by the well educated student of the aristocrats. So say I.
[53] If a Beggar, Beggars, practices the Heart of Friendly Vibrations, even if only for so short a time as it takes to SNAP the fingers, he is worthy to be called "Beggar." His is no useless meditation, he lives making himself like the Teacher, responding to intelligent advice, subsisting on the gifts of the Realm. What then can be said of one who makes much of such a thing?
[54] If a Beggar, Beggars, develops the Heart of Friendly Vibrations, even if only for so short a time as it takes to SNAP the fingers, he is worthy to be called "Beggar." His is no useless meditation, he lives making himself like the Teacher, responding to intelligent advice, subsisting on the gifts of the Realm. What then can be said of one who makes much of such a thing?
[55] If a Beggar, Beggars, directs mind to the Heart of Friendly Vibrations, even if only for so short a time as it takes to SNAP the fingers, he is worthy to be called "Beggar." His is no useless meditation, he lives making himself like the Teacher, responding to intelligent advice, subsisting on the gifts of the Realm. What then can be said of one who makes much of such a thing?
[56] Whatever it is, Beggars, that is an Unskillful Thing, an Unskillful Part, an Unskillful Aspect, Mind is the forerunner of them all. First comes Mind, then those Unskillful things follow accordingly.
[57] Whatever it is, Beggars, that is a Skillful Thing, a Skillful Part, a Skillful Aspect, Mind is the forerunner of them all. First comes Mind, then those Skillful things follow accordingly.
[58] Beggars, I see no other single thing more conducive to causing the appearance of Unskillful conditions if not yet in the Here and Now, or to causing the disappearance of Skillful conditions that are in the Here and Now than carelessness [PAMADA].
In one who is Careless, Unskillful conditions not yet in the Here and Now appear, and Skillful conditions in the Here and Now disappear.
[59] Beggars, I see no other single thing more conducive to causing the appearance of Skillful conditions if not yet in the Here and Now, or to causing the disappearance of Unskillful conditions that are in the Here and Now than Being Careful [APPAMADA = don’t spatter fat, Pater!].
In one who is Careful, Skillful conditions not yet in the Here and Now appear, and Unskillful conditions in the Here and Now disappear.
[60] Beggars, I see no other single thing more conducive to causing the appearance of Unskillful conditions if not yet in the Here and Now, or to causing the disappearance of Skillful conditions that are in the Here and Now than idleness.
In one who is Idle, Unskillful conditions not yet in the Here and Now appear, and Skillful conditions in the Here and Now disappear.
[61] [VII. 12.] Beggars, I see no other single thing more conducive to causing the appearance of Skillful conditions if not yet in the Here and Now, or to causing the disappearance of Unskillful conditions that are in the Here and Now than Energetic Effort.
In one who makes Energetic Effort, Skillful conditions not yet in the Here and Now appear, and Unskillful conditions in the Here and Now disappear.
[62] Beggars, I see no other single thing more conducive to causing the appearance of Unskillful conditions if not yet in the Here and Now, or to causing the disappearance of Skillful conditions that are in the Here and Now than contrariness.
In one who is contrary, Unskillful conditions not yet in the Here and Now appear, and Skillful conditions in the Here and Now disappear.
[63] Beggars, I see no other single thing more conducive to causing the appearance of Skillful conditions if not yet in the Here and Now, or to causing the disappearance of Unskillful conditions that are in the Here and Now than Agreeability.
In one who is Agreeable, Skillful conditions not yet in the Here and Now appear, and Unskillful conditions in the Here and Now disappear.
[64] Beggars, I see no other single thing more conducive to causing the appearance of Unskillful conditions if not yet in the Here and Now, or to causing the disappearance of Skillful conditions that are in the Here and Now than Discontent.
In one who is Discontent, Unskillful conditions not yet in the Here and Now appear, and Skillful conditions in the Here and Now disappear.
[65] Beggars, I see no other single thing more conducive to causing the appearance of Skillful conditions if not yet in the Here and Now, or to causing the disappearance of Unskillful conditions that are in the Here and Now than Contentment.
In one who is Content, Skillful conditions not yet in the Here and Now appear, and Unskillful conditions in the Here and Now disappear.
[66] Beggars, I see no other single thing more conducive to causing the appearance of Unskillful conditions if not yet in the Here and Now, or to causing the disappearance of Skillful conditions that are in the Here and Now than Not Tracing Things to their Origins.
In one who does not Trace Things to their Origins, Unskillful conditions not yet in the Here and Now appear, and Skillful conditions in the Here and Now disappear.
[67] Beggars, I see no other single thing more conducive to causing the appearance of Skillful conditions if not yet in the Here and Now, or to causing the disappearance of Unskillful conditions that are in the Here and Now than Tracing Things to their Origins.
In one who Traces Things to their Origins, Skillful conditions not yet in the Here and Now appear, and Unskillful conditions in the Here and Now disappear.
[68] Beggars, I see no other single thing more conducive to causing the appearance of Unskillful conditions if not yet in the Here and Now, or to causing the disappearance of Skillful conditions that are in the Here and Now than Not Thinking Things Over.
In one who does not Think Things Over, Unskillful conditions not yet in the Here and Now appear, and Skillful conditions in the Here and Now disappear.
[69] Beggars, I see no other single thing more conducive to causing the appearance of Skillful conditions if not yet in the Here and Now, or to causing the disappearance of Unskillful conditions that are in the Here and Now than Thinking Things Over
In one who Thinks Things Over, Skillful conditions not yet in the Here and Now appear, and Unskillful conditions in the Here and Now disappear.
[70] Beggars, I see no other single thing more conducive to causing the appearance of Unskillful conditions if not yet in the Here and Now, or to causing the disappearance of Skillful conditions that are in the Here and Now than Keeping Bad Company.
In one who Keeps Bad Company, Unskillful conditions not yet in the Here and Now appear, and Skillful conditions in the Here and Now disappear.
[71] [VIII. 14.] Beggars, I see no other single thing more conducive to causing the appearance of Skillful conditions if not yet in the Here and Now, or to causing the disappearance of Unskillful conditions that are in the Here and Now than Keeping Good Company.
In one who Keeps Good Company, Skillful conditions not yet in the Here and Now appear, and Unskillful conditions in the Here and Now disappear.
[72] Beggars, I see no other single thing more conducive to causing the appearance of Unskillful conditions if not yet in the Here and Now, or to causing the disappearance of Skillful conditions that are in the Here and Now than Devotion to Unskillful Things and Lack of Devotion to Skillful Things.
In one who Devotes himself to Unskillful Things and has a Lack of Devotion to Skillful Things, Unskillful conditions not yet in the Here and Now appear, and Skillful conditions in the Here and Now disappear.
[73] Beggars, I see no other single thing more conducive to causing the appearance of Skillful conditions if not yet in the Here and Now, or to causing the disappearance of Unskillful conditions that are in the Here and Now than Devotion to Skillful Things and Lack of Devotion to Unskillful Things.
In one who Devotes himself to Skillful Things and has a Lack of Devotion to Unskillful Things, Skillful conditions not yet in the Here and Now appear, and Unskillful conditions in the Here and Now disappear.
[74] Beggars, I see no other single thing more conducive to preventing the appearance of the Seven Dimensions of Awakening One’s Own Wisdom if not yet in the Here and Now, or if they are already in the Here and Now to prevent their Progression through Cultivation than Not Tracing Things to Their Origins.
In one who does not Trace Things to Their Origins, The Seven Dimensions of Awakening One’s Own Wisdom if not yet in the Here and Now, do not appear, or if present in the Here and Now they do not Progress through Cultivation.
[75] Beggars, I see no other single thing more conducive to causing the appearance of the Seven Dimensions of Awakening One’s Own Wisdom if not yet in the Here and Now, or if they are already in the Here and Now, to cause their Progression through Cultivation than Tracing Things to Their Origins.
In one who Traces Things to Their Origins, The Seven Dimensions of Awakening One’ Own Wisdom if not yet in the Here and Now, appear, or, if present in the Here and Now, they Progress through Cultivation.
[76] Of Small Measure, Beggars, is whatsoever loss is connected to the loss of relatives. The Worst Loss Beggars, is whatsoever loss is connected to the loss of (PAÑÑA = Pan Knowledge) wisdom.
[77] Of Small Measure, Beggars, is whatsoever gain is connected to the gain of relatives. Foremost among gains, Beggars, is the gain of wisdom.
Wherefore, Beggars, Train Yourselves This Way: "Let us gain in wisdom!" This is The Way to train yourselves.
[78] Of Small Measure, Beggars, is whatsoever loss is connected to the loss of Possessions. The Worst Loss Beggars, is whatsoever loss is connected to the loss of wisdom.
[79] Of Small Measure, Beggars, is whatsoever gain is connected to the gain of Possessions. Foremost among gains, Beggars, is the gain of wisdom.
Wherefore, Beggars, Train Yourselves This Way: "Let us gain in wisdom!" This is The Way to train yourselves.
[80] Of Small Measure, Beggars, is whatsoever loss is connected to the loss of Respect. The Worst Loss, Beggars, is whatsoever loss is connected to the loss of wisdom.
[81] [IX. 15.] Of Small Measure, Beggars, is whatsoever gain is connected to the gain of Respect. Foremost among gains, Beggars is the gain of wisdom.
Wherefore, Beggars, Train Yourselves This Way: "Let us gain in wisdom!" This is The Way to train yourselves.
[82] Beggars! I see no other single Thing more conducive to Great Loss than Carelessness.
Carelessness, Beggars, is indeed conducive to Great Loss.
[83] Beggars! I see no other single Thing more conducive to Great Gain than Being Careful.
Being Careful, Beggars, is indeed conducive to Great Gain.
[84] Beggars! I see no other single Thing more conducive to Great Loss than idleness.
Idleness, Beggars, is indeed conducive to Great Loss.
[85] Beggars! I see no other single Thing more conducive to Great Gain than Energetic Effort.
Energetic Effort, Beggars, is indeed conducive to Great Gain.
[86] Beggars! I see no other single Thing more conducive to Great Loss than contrariness.
Contrariness, Beggars, is indeed conducive to Great Loss.
[87] Beggars! I see no other single Thing more conducive to Great Gain than Agreeability.
Agreeability, Beggars, is indeed conducive to Great Gain.
[88] Beggars! I see no other single Thing more conducive to Great Loss than Discontent.
Discontent, Beggars, is indeed conducive to Great Loss.
[89] Beggars! I see no other single Thing more conducive to Great Gain than Contentment.
Contentment, Beggars, is indeed conducive to Great Gain.
[90] Beggars! I see no other single Thing more conducive to Great Loss than Not Tracing Things Back to Their Source.
Not Tracing Things Back to Their Source, Beggars, is indeed conducive to Great Loss.
[91] Beggars! I see no other single Thing more conducive to Great Gain than Tracing Things Back to Their Source.
Tracing Things Back to Their Source, Beggars, is indeed conducive to Great Gain.
[92] Beggars! I see no other single Thing more conducive to Great Loss than Not Thinking Things Over.
Not Thinking Things Over, Beggars, is indeed conducive to Great Loss.
[93] Beggars! I see no other single Thing more conducive to Great Gain than Thinking Things Over.
Thinking Things Over, Beggars, is indeed conducive to Great Gain.
[94] Beggars! I see no other single Thing more conducive to Great Loss than Keeping Bad Company.
Keeping Bad Company, Beggars, is indeed conducive to Great Loss.
[95] Beggars! I see no other single Thing more conducive to Great Gain than Keeping Good Company.
Keeping Good Company, Beggars, is indeed conducive to Great Gain.
[96] Beggars! I see no other single Thing more conducive to Great Loss than Devotion to Unskillful Things and Lack of Devotion to Skillful Things
Devotion to Unskillful Things and Lack of Devotion to Skillful Things, Beggars, is indeed conducive to Great Loss.
[97] Beggars! I see no other single Thing more conducive to Great Gain than Devotion to Skillful Things and Lack of Devotion to Unskillful Things.
Devotion to Skillful Things and Lack of Devotion to Unskillful Things, Beggars, is indeed conducive to Great Gain.
Contact: MikeOlds(at)pacbell.net
Privacy Statement Copyright Statement Webmaster's Page
Page Last Updated
Saturday, March 22, 2003 8:53 AM
Click to print