The Book of Ones

Suttas 1-97

In the Name of the Potter
Aristocrat
The Consummately Self-awakened One

EVAM ME SUTAM

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 in a thing.

The feature of beauty, Beggars,
if not traced back to its origins
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.

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.

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.

Dislike of activity,
indulging in feeling tired and sleepy,
allowing one’s self to become drowsy after a meal,
and inactivity of mind, 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.

Beggars! I see no other single thing
of more power to cause 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 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.

Beggars! I see no other single thing
of more power to cause the appearance of doubt
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.

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.

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.

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.

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.

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 thoroughly studying in mind.

Thoroughly studying in mind, 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.

Beggars! I see no other single thing
more unworkable than the uncultivated mind.

The uncultivated mind, Beggars,
is indeed an unworkable thing.

Beggars! I see no other single thing
more workable than the cultivated mind.

The cultivated mind, Beggars,
is indeed a workable thing.

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.

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.

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.

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.

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.

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.

Beggars! I see no other single thing
piling on more pain
than the unexercised, uncultivated mind.

The unexercised, uncultivated mind,
indeed piles on pain.

Beggars! I see no other single thing
piling on more pleasure
than the exercised, cultivated mind.

The exercised, cultivated mind,
indeed piles on pleasure.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 contrary 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.

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.

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.

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.

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.

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.

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.

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.

That mind, Beggars, is radiant,
but is laid waste
by influences visited upon it.

This mind, Beggars, is radiant,
but is cleansed
of influences visited upon it.

"That mind, 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.

"This mind, Beggars, is radiant,
but 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.

[SNAP FINGERS]

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?

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?

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?

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.

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.

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.

In one who is careless,
unskillful conditions
not yet in the here and now
appear,
and skillful conditions
in the here and now
disappear.

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.

In one who is careful,
skillful conditions
not yet in the here and now
appear,
and unskillful conditions
in the here and now
disappear.

In one who is idle,
unskillful conditions
not yet in the here and now
appear,
and skillful conditions
in the here and now
disappear.

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.

In one who is contrary,
unskillful conditions
not yet in the here and now
appear,
and skillful conditions
in the here and now
disappear.

In one who is agreeable,
skillful conditions
not yet in the here and now
appear,
and unskillful conditions
in the here and now
disappear.

In one who is discontent,
unskillful conditions
not yet in the here and now
appear,
and skillful conditions
in the here and now
disappear.

In one who is content,
skillful conditions
not yet in the here and now
appear,
and unskillful conditions
in the here and now
disappear.

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.

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.

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.

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.

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.

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.

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.

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.

Beggars, I see no other single thing more conducive
to preventing the appearance
of the seven dimensions of self-awakening
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 thoroughly studying in mind.

In one who does not trace things to their origins,
the seven dimensions of self-awakening
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.

Beggars, I see no other single thing more conducive
to causing the appearance
of the seven dimensions of self-awakening
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 thoroughly studying in mind.

In one who traces things to their origins,
the seven dimensions of self-awakening
if not yet in the here and now,
appear,
or, if present in the here and now,
they progress through cultivation.

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 wisdom.

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.

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.

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.

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.

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.

Beggars! I see no other single thing
more conducive to great loss
than carelessness.

Carelessness, Beggars,
is indeed conducive to great loss.

Beggars! I see no other single thing
more conducive to great gain
than being careful.

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

Beggars! I see no other single thing
more conducive to great loss
than idleness.

Idleness, Beggars,
is indeed conducive to great loss.

Beggars! I see no other single thing
more conducive to great gain
than energetic effort.

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

Beggars! I see no other single thing
more conducive to great loss
than contrariness.

Contrariness, Beggars,
is indeed conducive to great loss.

Beggars! I see no other single thing
more conducive to great gain
than agreeability.

Agreeability, Beggars,
is indeed conducive to great gain.

Beggars! I see no other single thing
more conducive to great loss
than discontent.

Discontent, Beggars,
is indeed conducive to great loss.

Beggars! I see no other single thing
more conducive to great gain
than contentment.

Contentment, Beggars,
is indeed conducive to great gain.

Beggars! I see no other single thing
more conducive to great loss
than not thoroughly studying in mind.

Not thoroughly studying in mind, Beggars,
is indeed conducive to great loss.

Beggars! I see no other single thing
more conducive to great gain
than thoroughly studying in mind.

Thoroughly studying in mind, Beggars,
is indeed conducive to great gain.

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.

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.

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.

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.

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.

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.