Axial Commons
100 “Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as laziness. Laziness is very harmful.”
Buddhism
Aṅguttara Nikāya (Numbered Discourses)
101 “Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as arousing energy. Arousing energy is very beneficial.”
102–109 “Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as having many wishes … having few wishes … lack of contentment … contentment … irrational application of mind … rational application of mind … lack of situational awareness … situational awareness …”
110 “Taking into account exterior factors, mendicants, I do not see a single one that is so very harmful as bad friends. Bad friends are very harmful.”
111 “Taking into account exterior factors, mendicants, I do not see a single one that is so very beneficial as good friends. Good friends are very beneficial.”
112 “Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as pursuing bad habits and not good habits. Pursuing bad habits and not good habits is very harmful.”
113 “Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as pursuing good habits and not bad habits. Pursuing good habits and not bad habits is very beneficial.”
114 “Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like negligence. Negligence leads to the decline and disappearance of the true teaching.”
115 “Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like diligence. Diligence leads to the continuation, persistence, and enduring of the true teaching.”
116 “Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like laziness. Laziness leads to the decline and disappearance of the true teaching.”
117 “Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like arousing energy. Arousing energy leads to the continuation, persistence, and enduring of the true teaching.”
118–128 “Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like having many wishes … having few wishes … lack of contentment … contentment … irrational application of mind … rational application of mind … lack of situational awareness … situational awareness … bad friends … good friends … pursuing bad habits and not good habits. Pursuing bad habits and not good habits leads to the decline and disappearance of the true teaching.”
129 “Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like pursuing good habits and not bad habits. Pursuing good habits and not bad habits leads to the continuation, persistence, and enduring of the true teaching”
130 “Mendicants, those mendicants who explain what is not the teaching as the teaching are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. They brim with much wickedness and make the true teaching disappear.”
131 “Mendicants, those mendicants who explain what is the teaching as not the teaching are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. They brim with much wickedness and make the true teaching disappear.”
132–139 “Those mendicants who explain what is not found in the monastic law as found in the monastic law … what is found in the monastic law as not found in the monastic law … what was not spoken and stated by the Realized One as spoken and stated by the Realized One … what was spoken and stated by the Realized One as not spoken and stated by the Realized One … what was not practiced by the Realized One as practiced by the Realized One … what was practiced by the Realized One as not practiced by the Realized One … what was not prescribed by the Realized One as prescribed by the Realized One … what was prescribed by the Realized One as not prescribed by the Realized One are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. They brim with much wickedness and make the true teaching disappear.”
The Chapter on Not the Teaching
140 “Mendicants, those mendicants who explain what is not the teaching as not the teaching are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. They brim with much merit and make the true teaching continue.”
141 “Mendicants, those mendicants who explain what is the teaching as the teaching are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. They brim with much merit and make the true teaching continue.”
142–149 “Those mendicants who explain what is not found in the monastic law as not found in the monastic law … what is found in the monastic law as found in the monastic law … what was not spoken and stated by the Realized One as not spoken and stated by the Realized One … what was spoken and stated by the Realized One as spoken and stated by the Realized One … what was not practiced by the Realized One as not practiced by the Realized One … what was practiced by the Realized One as practiced by the Realized One … what was not prescribed by the Realized One as not prescribed by the Realized One … what was prescribed by the Realized One as prescribed by the Realized One … are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. They brim with much merit and make the true teaching continue.”
The Chapter on Non-offense
150 “Mendicants, those mendicants who explain a non-offense as an offense are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. They brim with much wickedness and make the true teaching disappear.”
151 “Mendicants, those mendicants who explain an offense as a non-offense are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. Those mendicants brim with much wickedness and make the true teaching disappear.”
152–159 “Those mendicants who explain a light offense as a heavy offense … a heavy offense as a light offense … a grave offense as a minor offense … a minor offense as a grave offense … a curable offense as an incurable offense … an incurable offense as a curable offense … an offense requiring amends as an offense not requiring amends … an offense not requiring amends as an offense requiring amends are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. Those mendicants brim with much wickedness and make the true teaching disappear.”
160 “Mendicants, those mendicants who explain a non-offense as a non-offense are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. They brim with much merit and make the true teaching continue.”
161 “Mendicants, those mendicants who explain an offense as an offense are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. They brim with much merit and make the true teaching continue.”
162–169 “Those mendicants who explain a light offense as a light offense … a heavy offense as a heavy offense … a grave offense as a grave offense … a minor offense as a minor offense … a curable offense as a curable offense … an incurable offense as an incurable offense … an offense requiring amends as an offense requiring amends … an offense not requiring amends as an offense requiring amends are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. They brim with much merit and make the true teaching continue.”
The Chapter on One Individual
170 “One individual, mendicants, arises in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual, mendicants, who arises in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”
171 “The appearance of one individual, mendicants, is rare in the world. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual, mendicants, whose appearance is rare in the world.”
172 “One individual, mendicants, arises in the world who is an incredible human being. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual, mendicants, who arises in the world who is an incredible human being.”
173 “The death of one individual, mendicants, is regretted by many people. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual, mendicants, whose death is regretted by many people.”
174 “One individual, mendicants, arises in the world unique, without peer or rival, incomparable, matchless, unrivaled, unequaled, without equal, the best of men. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual, mendicants, who arises in the world unique, without peer or rival, incomparable, matchless, unrivaled, unequaled, without equal, the best of men.”
175–186 “With the appearance of one individual, mendicants, there is the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual whose appearance brings the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection.”
187 “Mendicants, I do not see a single other individual who rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One like Sāriputta. Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.”
Chapter One
“The foremost of my monk disciples in long standing is Koṇḍañña Who Understood.”
“… with great wisdom is Sāriputta.”
“… with psychic power is Mahāmoggallāna.”
“… who advocate austerities is Mahākassapa.”
“… with clairvoyance is Anuruddha.”
“… from eminent families is Bhaddiya son of Kāḷīgodhā.”
“… with a charming voice is Bhaddiya the Dwarf.”
“… with a lion’s roar is Bhāradvāja the Alms-Gatherer.”
“… who speak on the teaching is Puṇṇa son of Mantāṇī.”
“… who explain in detail the meaning of a brief statement is Mahākaccāna.”
Chapter Two
“The foremost of my monk disciples in creating a mind-made body is Cūḷapanthaka.”
“… who are skilled in the turning away of the mind is Cūḷapanthaka.”
“… who are skilled in the turning away through perception is Mahāpanthaka.”
“… who live without strife is Subhūti.”
“… who are worthy of a religious donation is Subhūti.”
“… who stay in the wilderness is Revata of the Acacia Wood.”
“… who practice absorption is Revata the Doubter.”
“… who are energetic is Soṇa Koḷivisa.”
“… who enunciate well is Soṇa of the Sharp Ears.”
“… who receive many possessions is Sīvali.”
“… who are committed to faith is Vakkalī.”
Chapter Three
“The foremost of my monk disciples who want to train is Rāhula.”
“… who went forth out of faith is Raṭṭhapāla.”
“… who are the first to vote is Kuṇḍadhāna.”
“… who are eloquent poets is Vaṅgīsa.”
“… who are impressive all around is Upasena son of Vaṅgantā.”
“… who assign lodgings is Dabba the Mallian.”
“… who are beloved of the deities is Pilindavaccha.”
“… with swift insight is Bāhiya of the Bark Cloth.”
“… with brilliant speech is Kassapa the Prince.”
“… who have attained the methods of textual analysis is Mahākoṭṭhita.”
Chapter Four
“The foremost of my monk disciples who are very learned is Ānanda.”
“… in memory is Ānanda.”
“… in rememberance is Ānanda.”
“… in retention is Ānanda.”
“… as a personal attendant is Ānanda.”
“… with a large congregation is Kassapa of Uruvelā.”
“… who impress lay families is Kāḷudāyī.”
“… with good health is Bakkula.”
“… who recollect past lives is Sobhita.”
“… who have memorized the monastic law is Upāli.”
“… who advise the nuns is Nandaka.”
“… who guard the sense doors is Nanda.”
“… who advise the monks is Mahākappina.”
“… who are skilled in the fire element is Sāgata.”
“… who inspire eloquent teachings is Rādha.”
“… who wear coarse robes is Mogharāja.”
Chapter Five
“The foremost of my nun disciples in long standing is Mahāpajāpati Gotamī.”
“… with great wisdom is Khemā.”
“… with psychic power is Uppalavaṇṇā.”
“… who have memorized the monastic law is Paṭācārā.”
“… who speak on the teaching is Dhammadinnā.”
“… who practice absorption is Nandā.”
“… who are energetic is Soṇā.”
“… with clairvoyance is Sakulā.”
“… with swift insight is Bhaddā of the Curly Hair.”
“… who recollect past lives is Bhaddā daughter of Kapila.”
“… who have attained great insight is Bhaddakaccānā.”
“… who wear coarse robes is Kisāgotamī.”
“… who are committed to faith is Sigālaka’s Mother.”
Chapter Six
“The foremost of my laymen disciples in first going for refuge are the merchants Tapussa and Bhallika.”
“… as a donor is the householder Sudatta Anāthapiṇḍika.”
“… who speak on the teaching is the householder Citta of Macchikāsaṇḍika.”
“… who attract a congregation by the four ways of being inclusive is Hatthaka of Āḷavī.”
“… who donate fine things is Mahānāma the Sakyan.”
“… who donate nice things is the householder Ugga of Vesālī.”
“… who attend on the Saṅgha is the householder Uggata of Elephant Village.”
“… who have experiential confidence is Sūra Ambaṭṭha.”