The Book of Ones

Suttas 296-393

296

One thing, Beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

What one thing?

Minding the Buddha.

This, Beggars, is that one thing
which, if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

297

One thing, Beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

What One thing?

Minding the The Word.

This, Beggars, is that one thing
which, if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

298

One thing, Beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

What One thing?

Minding the Order.

This, Beggars, is that one thing
which, if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

299

One thing, Beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

What One thing?

Minding ethical culture.

This, Beggars, is that one thing
which, if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

300

One thing, Beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

What One thing?

Minding generosity.

This, Beggars, is that one thing which, if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

301

One thing, Beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

What One thing?

Minding the dieties.

This, Beggars, is that one thing which, if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

302

One thing, Beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

What One thing?

Minding the in- and out-breaths.

This, Beggars, is that one thing which, if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

303

One thing, Beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

What One thing?

Minding death.

This, Beggars, is that one thing which, if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

304

One thing, Beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

What One thing?

Minding the fate of the body.

This, Beggars, is that one thing which, if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

305

One thing, Beggars,
if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

What One thing?

Minding calming down.

This, Beggars, is that one thing
which, if developed and made much of
is useful for disengagement,
revulsion,
ending,
calming down,
developing higher powers,
enlightenment,
Nibbana.

306

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,
if unskillful conditions are already apparent,
to cause them to increase and multiply,
than contrary view.

Contrary view, Beggars,
is indeed conducive to causing
the appearance of unskillful conditions
if not yet in the here and now, or,
if unskillful conditions are already apparent,
to cause them to increase and multiply.

307

High view, Beggars,
is indeed conducive to causing
the appearance of skillful conditions
if not yet in the here and now, or,
if skillful conditions are already apparent,
to cause them to increase and multiply.

308

Beggars! I see no other single thing
more conducive to causing
the non-appearance of skillful conditions
if not yet in the here and now, or,
if skillful conditions are already apparent,
to cause them to waste away,
than contrary view.

Contrary view, Beggars,
is indeed conducive to causing
the non-appearance of skillful conditions
if not yet in the here and now, or,
if skillful conditions are already apparent,
to cause them to waste away.

309

Beggars! I see no other single thing
more conducive to causing
the non-appearance of unskillful conditions
if not yet in the here and now, or,
if unskillful conditions are already apparent,
to cause them to waste away,
than high view.

High view, Beggars,
is indeed conducive to causing
the non-appearance of unskillful conditions
if not yet in the here and now, or,
if unskillful conditions are already apparent,
to cause them to waste away.

Beggars! I see no other single thing
more conducive to causing
the appearance of contrary view
if not yet in the here and now, or,
if contrary view is already apparent,
to cause it to increase and multiply,
than not thoroughly studying in mind.

Not thoroughly studying in mind, Beggars,
is indeed conducive to causing
the appearance of contrary view
if not yet in the here and now, or,
if contrary view is already apparent,
to cause it to increase and multiply.

311

Beggars! I see no other single thing
more conducive to causing
the appearance of high view
if not yet in the here and now, or,
if high view is already apparent,
to cause it to increase and multiply,
than thoroughly studying in mind.

Thoroughly studying in mind, Beggars,
is indeed conducive to causing
the appearance of high view
if not yet in the here and now, or,
if high view is already apparent,
to cause it to increase and multiply.

312

Beggars! I see no other single thing
at the breakup of the elements at death
more conducive to causing rebirth
to go down the drain,
to the way of woe,
the second fall,
or where the sun don’t shine,
than contrary view.

Contrary view, Beggars,
at the breakup of the elements at death
is indeed conducive to causing rebirth
to go down the drain,
to the way of woe,
the second fall,
or where the sun don’t shine.

313

Beggars! I see no other single thing
at the breakup of the elements at death
more conducive to causing rebirth
to go to a pleasant location,
than high view.

High view, Beggars,
at the breakup of the elements at death
is indeed conducive to causing rebirth
to go to a pleasant location.

314

Beggars! In a being of contrary views,
whatsoever deed of body
is done in accordance with such views;
whatsoever deed of word-thought-and-speech
is done in accordance with such views;
whatsoever deed of mind
is done in accordance with such views;
whatsoever intentions,
whatsoever thirst,
whatsoever calling up,
whatsoever confounding,
all such things just conduce
to the laying low,
the unharmonious,
the disheartening,
the useless,
to the painful.

How come?

Because of bad views, Beggars.
That’s how come.

In the same way
as when a nimb seed
or creeper seed
or bitter-pumpkin seed
is implanted in moist earth,
whatsoever nourishment it extracts from earth or water,
all such just conduce to making it bitter,
making it acrid and unsavory.

How come?

Because of the bad seed, Beggars.
That’s how come

315

Beggars! In a being of high views,
whatsoever deed of body
is done in accordance with such views;
whatsoever deed of word-thought-and-speech
is done in accordance with such views;
whatsoever deed of mind
is done in accordance with such views;
whatsoever intentions,
whatsoever thirst,
whatsoever calling up,
whatsoever confounding,
all such things just conduce to the uplifting,
the harmonious,
the heartening,
the useful,
to the pleasant.

How come?

Because of good views, Beggars.
That’s how come.

In the same way
as when a sugar cane seed
or rice seed
or grape seed
is implanted in moist earth,
whatsoever nourishment it extracts from earth or water,
all such just conduce to making it sweet,
making it agreeable and savory.

How come?

Because of the good Seed, Beggars.
That’s how come.

316

One individual, Beggars,
is born into the world
to guide a great many beings to their loss,
to bring a great many beings to unhappiness,
for the loss,
disservice,
and pain of dieties and men.

Who is that one individual?

He who has contrary view;
such a one improperly leads a great many beings,
turning them away from The Good Word
and sets them up
in what is not The Good Word.

This is the one individual, beggars,
that is born into the world
to guide a great many beings to their loss,
to bring a great many beings to unhappiness,
for the loss,
disservice,
and pain of dieties and men.

317

One individual, Beggars,
is born into the world
to guide a great many beings to their gain,
to bring a great many beings to happiness,
for the gain,
service,
and pleasure of dieties and men.

Who is that one individual?

He who has high view;
such a one properly leads a great many beings,
turning them away from what is not The Good Word
and setting them up in The Good Word.

This is the one individual, beggars,
that is born into the world
to guide a great many beings
to their gain,
to bring a great many beings to happiness,
for the gain,
service,
and pleasure of dieties and men.

318

Beggars! I see no other single thing
more greatly-blamable
than contrary views.

At their best, Beggars,
contrary views
are greatly blamable.

319

Beggars! I see no other single man
born into the world
to guide so many beings to their loss,
to bring so many beings to unhappiness,
for the loss,
disservice,
and pain of dieties and men,
than that foolish man Makkhali.

In the same way
as a fish-net is thrown across the face of a stream
to ensnare many fish
to their distress and misfortune,
harm, pain and death;
in the same way, beggars,
that foolish man Makkhali,
surely arose in the world
for the distress and misfortune,
harm and pain of many beings.

320

Badly taught doctrine and practice, Beggars,
and whoever advocates such,
and whoever takes up such as is advocated,
and whoever takes up such as is advocated
and puts it into practice,
all such beings
bring down much punishment upon themselves.

How Come?

Because of the badly taught nature
of that doctrine and practice, Beggars.
That’s how come.

321

Well taught doctrine and practice, Beggars,
and whoever advocates such,
and whoever takes up such as is advocated,
and whoever takes up such as is advocated
and puts it into practice,
all such beings
bring forth much reward upon themselves.

How Come?

Because of the well taught nature
of this doctrine and practice, Beggars.
That’s how come.

322

When, Beggars, a gift is given
to a teacher who teaches
a badly taught doctrine and practice,
the measure of the result
is primarily based on the intent of the giver,
not the power of the receiver.

How come?

Because of the badly taught nature
of that doctrine and practice, Beggars.
That’s how come.

323

When, Beggars, a gift is given
to a teacher who teaches
a well taught doctrine and practice,
the measure of the result
is primarily based on the power of the receiver,
not the intent of the giver.

How come?

Because of the well taught nature
of this doctrine and practice, Beggars.
That’s how come.

324

Badly taught doctrine and practice, Beggars
— whoso takes such up
and practices it energetically,
resides in Pain.

How come?

Because of the badly taught nature
of that doctrine and practice, Beggars.
That’s how come.

325

Well taught doctrine and practice, Beggars
— whoso takes such up
and practices it negligently,
resides in Pain.

How come?

Because of the well taught nature
of this doctrine and practice, Beggars.
That’s how come.

326

Badly taught doctrine and practice, Beggars
— whoso takes such up and practices it negligently,
resides in pleasure.

How come?

Because of the badly taught nature
of that doctrine and practice, Beggars.
That’s how come.

327

Well taught doctrine and practice, Beggars
— whoso takes such up and practices it energetically,
resides in pleasure.

How come?

Because of the well taught nature
of this doctrine and practice, Beggars.
That’s how come.

[SNAP FINGERS]

328

In the same way, Beggars,
as even a small measure of dung
comes to smell bad,
I do not recommend living,
even if for only so short a time
as it takes to [SNAP] the fingers.

329

In the same way, Beggars,
as even a small measure of urine
comes to smell bad,
I do not recommend living,
even if for only so short a time
as it takes to [SNAP] the fingers.

330

In the same way, Beggars,
as even a small measure of phlegm
comes to smell bad,
I do not recommend living,
even if for only so short a time
as it takes to [SNAP] the fingers.

331

In the same way, Beggars,
as even a small measure of pus
comes to smell bad,
I do not recommend living,
even if for only so short a time
as it takes to [SNAP] the fingers.

332

In the same way, Beggars,
as even a small measure of blood
comes to smell bad,
I do not recommend living,
even if for only so short a time
as it takes to [SNAP] the fingers.

333

In the same way, Beggars,
as there are here in RoseAppleLand,
comparatively few enjoyable parks,
enjoyable forests,
enjoyable places to live,
enjoyable lotus ponds;
far more in number
are the steep hills and sharp drops,
treacherous rapids,
stump-ridden-thorny-areas,
and mountainous regions —

In the same way, Beggars,
few are the beings born on high ground;
far more are those born in water.

334

In the same way, Beggars,
few are the beings reborn as Man;
far more are those reborn otherwise.

335

In the same way, Beggars,
few are the beings reborn in the center of population;
far more are those reborn
in the outskirts of the population
among the ignorant barbarians.

336

In the same way, Beggars,
few are the beings reborn wise,
mentally agile, and clear,
able to differentiate
between what is well said
and what is not well said
and to learn therefrom;
far more are those reborn dull-witted,
plodders, and lip-flappers,
unable to differentiate
between what is well said
and what is not well said
and to learn therefrom.

337

In the same way, Beggars,
few are the beings reborn
who go after attaining
the aristocratic eye of wisdom for themselves;
far more are those reborn
who chase down
some blindness
that engulfs them right up to the hilt.

338

In the same way, Beggars,
few are the beings reborn
who gain the sight of the Got-the-Get'n;
far more are those reborn
who do not gain the sight
of the Got-the-Get'n.

339

In the same way, Beggars,
few are the beings reborn
who gain a little experience
of that Got-the-Get'n’s doctrine and practice,
so good to hear;
far more are those reborn
who do not gain a little experience
of that Got-the-Get'n’s doctrine and practice,
so good to hear.

340

In the same way, Beggars,
few are the beings reborn
who, hearing The Word,
bear it in mind;
far more are those who hearing The Word,
do not bear it in mind.

341

In the same way, Beggars,
few are the beings reborn
who having attained
to bearing The Word in mind,
test it’s meaning;
far more are those who having attained
to bearing The Word in mind,
do not test it’s meaning.

342

In the same way, Beggars,
few are the beings reborn
who, understanding The Word,
understanding the The Word within the The Word
walk it like they talk it;
far more are those
who, understanding The Word,
understanding the The Word within the The Word,
do not walk it like they talk it.

343

In the same way, Beggars,
few are the beings reborn
whose anxiousness gets aroused
by that which aught to rouse anxiety;
far more are those
whose fear is not aroused
by that which aught to rouse fear.

344

In the same way, Beggars,
few are the beings reborn
whose anxiousness being roused,
struggle to get to the origin of the matter;
far more are those
whose anxiousness being roused,
do not struggle to get to the origin of the matter.

345

In the same way, Beggars,
few are the beings reborn
who, creating the enjoyment
of throwing themselves into the task,
gain high-getting,
gain whole-hearted single mindedness;
far more are those
who creating the enjoyment
of throwing themselves into the task,
do not gain high-getting,
do not gain whole-hearted single mindedness.

346

In the same way, Beggars,
few are the beings
that gain the best of foods,
the best of tastes;
far more are those
who, not gaining the best of foods,
the best of tastes,
keep going on scraps
collected in the begging bowl.

347

In the same way, Beggars,
few are the beings
that gain the taste of the goal,
the taste of The Word,
the taste of freedom;
far more are those
who do not gain the taste of the goal,
the taste of the The Word,
the taste of freedom.

Wherefore, Beggars,
train yourselves this way:
"We will seek to become gainers
of the taste of the goal,
the taste of The Word,
the taste of freedom!"

This is the way to train yourselves, Beggars.

348

In the same way, Beggars,
few are the beings
that having passed on from being human
are reborn as humans;
far more are those
that having passed on from being human
are reborn in Niraya Hell.

349

In the same way, Beggars,
few are the beings
that having passed on from being human
are reborn as humans;
far more are those
that having passed on from being human
are reborn in the wombs of animals.

350

In the same way, Beggars,
few are the beings
that having passed on from being human
are reborn as humans;
far more are those
that having passed on from being human
are reborn as ghosts.

351

In the same way, Beggars,
few are the beings
that having passed on from being human
are reborn as dieties;
far more are those
that having passed on from being human
are reborn in Niraya Hell.

352

In the same way, Beggars,
few are the beings
that having passed on from being human
are reborn as dieties;
far more are those
that having passed on from being human
are reborn in the wombs of animals.

353

In the same way, Beggars,
few are the beings
that having passed on from being human
are reborn as dieties;
far more are those
that having passed on from being human
are reborn as ghosts.

354

In the same way, Beggars,
few are the beings
that having passed on from being dieties
are reborn as dieties;
far more are those
that having passed on from being dieties
are reborn in Niraya Hell.

355

In the same way, Beggars,
few are the beings
that having passed on from being dieties
are reborn as dieties;
far more are those
that having passed on from being dieties
are reborn in the wombs of animals.

356

In the same way, Beggars,
few are the beings
that having passed on from being dieties
are reborn as dieties;
far more are those
that having passed on from being dieties
are reborn as ghosts.

357

In the same way, Beggars,
few are the beings
that having passed on from being dieties
are reborn as humans;
far more are those
that having passed on from being dieties
are reborn in Niraya Hell.

358

In the same way, Beggars,
few are the beings
that having passed on from being dieties
are reborn as humans;
far more are those
that having passed on from being dieties
are reborn in the wombs of animals.

359

In the same way, Beggars,
few are the beings
that having passed on from being dieties
are reborn as humans;
far more are those
that having passed on from being dieties
are reborn as ghosts.

360

In the same way, Beggars,
few are the beings
that having passed on from being in Niraya Hell
are reborn as humans;
far more are those
that having passed on from being in Niraya Hell
are reborn in Niraya Hell.

361

362

363

In the same way, Beggars,
few are the beings
that having passed on from being in Niraya Hell
are reborn as dieties;
far more are those
that having passed on from being in Niraya Hell
are reborn in Niraya Hell.

364

365

366

In the same way, Beggars,
few are the beings
that having passed on from being animals
are reborn as humans;
far more are those
that having passed on from being animals
are reborn in Niraya Hell.

367

In the same way, Beggars,
few are the beings
that having passed on from being animals
are reborn as humans;
far more are those
that having passed on from being animals
are reborn in the wombs of animals.

368

In the same way, Beggars,
few are the beings
that having passed on from being animals
are reborn as humans;
far more are those
that having passed on from being animals
are reborn as ghosts.

369

In the same way, Beggars,
few are the beings
that having passed on from being animals
are reborn as dieties;
far more are those
that having passed on from being animals
are reborn in Niraya Hell.

370

In the same way, Beggars,
few are the beings
that having passed on from being animals
are reborn as dieties;
far more are those
that having passed on from being animals
are reborn in the wombs of animals.

371

In the same way, Beggars,
few are the beings
that having passed on from being animals
are reborn as dieties;
far more are those
that having passed on from being animals
are reborn as ghosts.

372

In the same way, Beggars,
few are the beings
that having passed on from being ghosts
are reborn as humans;
far more are those
that having passed on from being ghosts
are reborn in Niraya Hell.

373

In the same way, Beggars,
few are the beings
that having passed on from being ghosts
are reborn as humans;
far more are those
that having passed on from being ghosts
are reborn in the wombs of animals.

374

In the same way, Beggars,
few are the beings
that having passed on from being ghosts
are reborn as humans;
far more are those
that having passed on from being ghosts
are reborn as ghosts.

375

In the same way, Beggars,
few are the beings
that having passed on from being ghosts
are reborn as dieties;
far more are those
that having passed on from being ghosts
are reborn in Niraya Hell.

376

In the same way, Beggars,
few are the beings
that having passed on from being ghosts
are reborn as dieties;
far more are those
that having passed on from being ghosts
are reborn in the wombs of animals.

377

In the same way, Beggars,
few are the beings
that having passed on from being ghosts
are reborn as dieties;
far more are those
that having passed on from being ghosts
are reborn as ghosts.

378

Truly, Beggars, this is gain,
that is to say:
making do with forest life.

379

Truly, Beggars, this is gain,
that is to say:
making do with handouts.

380

Truly, Beggars, this is gain,
that is to say:
making do with robes of rags from the trash.

381

Truly, Beggars, this is gain,
that is to say:
making do with three garments.

382

Truly, Beggars, this is gain,
that is to say:
making do with talk about The Word.

383

Truly, Beggars, this is gain,
that is to say:
making do with bearing the Discipline.

384

Truly, Beggars, this is gain,
that is to say:
reaching old age.

385

Truly, Beggars, this is gain,
that is to say:
possessing much truth.

386

Truly, Beggars, this is gain,
that is to say:
possessing propriety.

387

Truly, Beggars, this is gain,
that is to say:
possessing a following.

388

Truly, Beggars, this is gain,
that is to say:
possessing a great following.

389

Truly, Beggars, this is gain,
that is to say:
possessing a great following
of the sons of good families.

390

Truly, Beggars, this is gain,
that is to say:
being of high cast.

391

Truly, Beggars, this is gain,
that is to say:
speaking with clearly enunciated speech.

392

Truly, Beggars, this is gain,
that is to say:
being of few wishes.

393

Truly, Beggars, this is gain,
that is to say:
being of few illnesses.