AN 01-16 Eka Dhamma

XVI. O n e T h in g 159

i. First Subchapter

i. First Subchapter

296 (1 ) Recollection of Buddha


“Bhikkhus, there is one thing that, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to
nibbana. 160

What is that one thing?
Recollection of the Buddha.161
This is that one thing that, when developed and cultivated, leads exclusively to disenchantment. . . to nibbana.”

297 (2 ) Recollection of Dhamma


(297) “Bhikkhus, there is one thing that, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana.

What is that one thing?
Recollection of the Dhamma

298 (3 ) Recollection of Sangha

“Bhikkhus, there is one thing that, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana.

What is that one thing?
Recollection of the Sangha

299 (4 ) Recollection of virtuous behavior(299)

“Bhikkhus, there is one thing that, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana.

What is that one thing?
Recollection of virtuous behavior.. . .

300 (5 ) Recollection of Generosity

“Bhikkhus, there is one thing that, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana.

What is that one thing?
Recollection of generosity—

301 (6) Recollection of Devas

“Bhikkhus, there is one thing that, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana.

What is that one thing?
Recollection of the devas

302 (7 ) Mindfulness of breathing

“Bhikkhus, there is one thing that, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana.

What is that one thing?
Mindfulness of breathing—

303 (8 ) Mindfulness of death

“Bhikkhus, there is one thing that, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana.

What is that one thing?
Mindfulness of death

304 (9) Mindfulness of Body

“Bhikkhus, there is one thing that, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana.

What is that one thing?

Mindfulness directed to the body.:..

305 (10 ) Recollection of Peace.

“Bhikkhus, there is one thing that, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana.

What is that one thing?
Recollection of peace.163
This is that one thing that, when developed and cultivated, leads exclusively to disenchantment. . . to nibbana.”

ii. Second Subchapterl A

306 (1) Wrong View

“Bhikkhus, I do not see even a single thing on account of which unarisen unwholesome qualities arise and arisen unwholesome qualities increase and expand so much as wrong view.

For one of wrong view, unarisen unwholesome qualities arise and arisen unwholesome qualities increase and expand.”

307(2 ) Right View


“Bhikkhus, I do not see even a single thing on account of which unarisen wholesome qualities arise and arisen wholesome qualities increase and expand so much as right view. [31]

For one of right view, unarisen wholesome qualities arise and arisen wholesome qualities increase and expand .”

308 (3 ) Wrong View 2

308 (3)
“Bhikkhus, I do not see even a single thing on account of which unarisen wholesome qualities do not arise and arisen wholesome qualities decline so much as wrong view.165

For one of wrong view, unarisen wholesome qualities do not arise and arisen wholesome qualities-decline.”

309 (4) Right View (2)


“Bhikkhus, I do not see even a single thing on account of which unarisen unwholesome qualities do not arise and arisen unwholesome qualities decline so much as right view.166

For one of right view, unarisen unwholesome qualities do not arise and arisen unwholesome qualities decline.”

310 (5) wrong view (3)

“Bhikkhus, 1 do not see even a single thing on account of which unarisen wrong view arises and arisen wrong view increases so much as careless attention. For one of careless attention, unarisen
wrong view arises and arisen wrong view increases.”167

311 (6) Right View 3


“Bhikkhus, I do not see even a single thing on account of which unarisen right view arises and arisen right view increases so much as careful attention. For one of careful attention, unarisen right view arises and arisen right view increases.”168

312 (7 ) Birth in Hell

“Bhikkhus, I do not see even a single thing on account of which, with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in
hell, so much as wrong view. Possessing wrong view, with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell.”

313 (8 ) Heavenly Birth

3 1 3 (8 ) ‘
“Bhikkhus, I do not see even a single thing [32] on account of which, with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world, so much as right view. Possessing right view, with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world.”

314 (9) Because of Bad View 166

314.(9)169
“Bhikkhus, for a person of wrong view, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view, and whatever his volition, yearning, inclination, and volitional activities, all lead to what is unwished for, undesired, and disagreeable, to harm and suffering.

For what reason?
Because the view is bad.

“Suppose, bhikkhus, a seed of neem, bitter cucumber, or bitter gourd170 were planted in moist soil. Whatever nutrients it takes up from the soil and from the water would all lead to its bitter, pungent and disagreeable flavor.
For what reason?
Because the seed is bad.

So too, for a person of wrong view.. …all lead to what is unwished for, undesired, and disagreeable, to harm and suffering. For what reason? Because the view is bad.” .

315 (10) Because of Good View

“Bhikkhus, for a person of right view, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view, and whatever his volition, yearning, inclination, and volitional activities, all lead to what is wished for, desired, and agreeable, to well-being and happiness.
For what reason?
Because the view is good.

“Suppose, bhikkhus, a seed of sugar cane, hill rice, or grape were planted in moist soil. Whatever nutrients it takes up from the soil and from the water would all lead to its sweet, agreeable, and delectable flavor.171
For what reason?
Because the seed is good.

So too, for a person of right v iew .. . all lead to what is wished for, desired, and agreeable, to welfare arid happiness.
For what reason?
Because the view is good.” [33]

The Third Subchapter172
Makkhali Wagga

298 (3 ) Recollection of Sangha

316 (1)
“Bhikkhus, there is one person who arises in the world for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings,

Who is that one person?
It is one who holds wrong view and has an incorrect perspective. He draws many people away from the good Dhamma and .establishes them in a bad Dhamma. This is that one person who arises in the world for the harm of many people, the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings.173

[173:- Mp: “Devadatta together with the six [non-Buddhist] teachers and others who are similar.” For the views of the six teachers, see DN 2.16-33,1 52-59.]

298 (3 ) Recollection of Sangha

31.7(2) .
”Bhikkhus, there is one person who arises in the world for the welfare of many people, for the happiness of many people, for .the good, welfare, and happiness of many people, of devas and
human beings.

Who is that one person?
It is one who holds right view and has a correct perspective. He draws many people away from a bad Dhamma and establishes them in the good Dhamma. This is that one person who arises in the world for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings’174

[174:- Mp: “When a Buddha has not arisen, this is a bodhisatta in the role of a wheel-turning monarch and others who are similar. When a Buddha has arisen, it is a Buddha and his disciples.”]

298 (3 ) Recollection of Sangha

3 1 8 (3 )
“Bhikkhus, I do not see even a single thing so blameworthy as wrong view. Wrong view is the worst of things that are blameworthy.”

298 (3 ) Recollection of Sangha

3 1 9 (4 )
“Bhikkhus, 1 do not see even a single person who is acting so much for the harm of many people, the unhappiness of many people, for the ruin, harm, and suffering of many people., of devas and human beings, as the hollow man Makkhali.175

[175:- Makkhali Gosala was one of the six teachers contemporary with the Buddha. He was the founder (or perhaps just an eminent teacher) of the Ajlvakas (or Ajivikas). DN 2.20, I 53-54 ascribes to him the doctrine of non-causality ahetukavada), according to which there is no cause for the defilement or purification of beings, who have no energy, self-control, or capacity for free choice.]

Just as a trap set at the mouth of a river would bring about harm, suffering, calamity, and disaster for many fish, so too, the hollow man Makkhali is., as it were, a ”trap for people’176 who has arisen in the world for the harm, suffering, calamity, and disaster of many beings’ [34]

[176:- Manussakhippam. Mp: “He has arisen in the world like a fish net for people, to prevent them from reaching the path leading to heaven and liberation.”]

298 (3 ) Recollection of Sangha

3 2 0 (5 )
“Bhikkhus, one who encourages [others] in a badly expounded Dhamma and discipline, and the one whom he encourages, and the one who, thus encouraged, practices in accordance with it; all generate much demerit. For what reason? Because that Dhamma is badly expounded.”

298 (3 ) Recollection of Sangha

321 (6)
“Bhikkhus, one who encourages [others] in a well-expounded Dhamma and discipline, and the one whom he encourages, and the one who, thus encouraged, practices in accordance with it, all generate much merit.
For what reason?
Because that Dhama is is well expounded.”

298 (3 ) Recollection of Sangha

322 (7)
“Bhikkhus, with a badly expounded Dhamma and discipline, moderation should be known by the giver [of a gift], not by the recipient.177 For what reason? Because that Dhamma is badly expounded.”

298 (3 ) Recollection of Sangha

323 (8)
“Bhikkhus, with a well-expounded Dhaimma and discipline, moderation should be known by the recipient [of a gift], not by the giver.178

For what reason?
Because that Dhamma is well expounded.”

298 (3 ) Recollection of Sangha

324 (9)
“Bhikkhus, whoever arouses energy in a badly expounded Dhamma and discipline dwells in suffering. For what reason?
Because that Dhamma is badly expounded.”

298 (3 ) Recollection of Sangha

325 (1 0 )
‘-Bhikkhus, whoever is lazy in a well-expounded Dhamma and discipline dwells in suffering.
For what reason?
Because that Dhamma is well expounded.”

298 (3 ) Recollection of Sangha

326 (11)
“Bhikkhus, whoever is lazy in a badly expounded Dhamma and discipline dwells in happiness.
For what reason?
Because that Dhamma is badly expounded.”

298 (3 ) Recollection of Sangha

327.(12)
“Bhikkhus, whoever arouses energy in a well-expounded Dhamma and discipline dwells in happiness.
For what reason?
Because that Dhamma is well expounded.”

298 (3 ) Recollection of Sangha

328 (13 )
“Bhikkhus, just as even a trifling amount of feces is foul smelling,
so too I do not praise even a trifling amount of existence, even for a mere finger snap.”179

298 (3 ) Recollection of Sangha

329 (14)—332 (17)180
(329) “Bhikkhus, just as even a trifling amount of urine is foul smelling … (330) a trifling amount of saliva is foul smelling .. .(331) a trifling amount of pus is foul smelling. .. [35 ] … (332) a trifling amount of blood is foul smelling, so too I do not praise even a trifling amount of existence, even for a mere finger snap.”

iv. Jambudipa.Repetition Series [Fourth Subchapterj 181
333 (1) -3 4 7 (15 )182

298 (3 ) Recollection of Sangha

(333) “Just as, bhikkhus, in this Jambudipa,183 delightful parks, groves, landscapes, and lotus ponds are few, while more numerous are the hills and slopes, rivers that are hard to cross, places with stumps and thorns, and rugged mountains, so too those beings are few who are born on dry ground; more numerous are those beings who are born in water.”

298 (3 ) Recollection of Sangha

(334) ” . . . so too those beings are few who are reborn among human beings; more numerous are those beings who have been reborn elsewhere than among human beings.”

298 (3 ) Recollection of Sangha

( 335 ) ” … so too those beings are few who are reborn in the middle provinces; more numerous are those who have been reborn in the outlying provinces among the uncouth foreigners.”184

298 (3 ) Recollection of Sangha

(336) ” . . .so too those beings are few who are wise, intelligent, astute, able to understand the meaning of what has been well stated and badly stated; more numerous are those who are unwise, stupid, obtuse, unable to understand the meaning of what has been well stated and badly stated’

298 (3 ) Recollection of Sangha

(337) ” . . . so too those beings are few who are endowed with the noble eye o f wisdom; m ore numerous are those beings who are confused and immersed in ignorance’185

298 (3 ) Recollection of Sangha

(338) ” . . – so too those beings are few who get to see the
Tathagata; more numerous are those beings who do not get to see him.”

298 (3 ) Recollection of Sangha

(339) ” . . . so too those beings are few who get to hear the Dhamma and discipline expounded by the Tathagata; [36] more numerous are those who do not get to hear it.”

298 (3 ) Recollection of Sangha

(340) ” . . . so too those beings are few who, having heard the Dhamma, retain it in mind; more numerous are those who, having heard the Dhamma, do not retain it in mind.”

(341) ” . : . so too those beings are few who examine the meaning of the teachings that have been retained in mind; more numerous are those who do not examine the meaning o f the teachings that have been retained in mind.”

(342) .. so too those beings are few who understand the
meaning and the Dhamtna and then practice in accordance with the Dhamma; more numerous are those who do not understand the meaning and the Dhamma and do not practice in accordance with the Dhamma.”186

(343) .. so too those beings are few who acquire a sense of urgency about things inspiring urgency; more numerous are those who do not acquire a sense of urgency about things inspiring urgency .”187

(344). ” . . . so too those beings ate few. who, when inspired with a sense of urgency, strive carefully; more numerous are those who, when inspired with a sense of urgency, do not strive carefully.”

(345) .. so too those beings are few who gain concentration, one-pointedness of mind, based on release; more numerous are those who do n ot gain concentration, one-pointedness of mind, based on release.”188

(346) ” . . . so too those beings are few who obtain the exquisite taste of delicious food; more numerous are those who do not gain such food but subsist on scraps brought in a bowl.”

(347) ” . . . so too those beings are few who obtain the taste of the meaning, the taste of the Dhamma, the-taste of liberation; more numerous are those who do not obtain the taste of the meaning, the taste of the Dhamma, the taste of liberation.189

Therefore, bhikkhus, you should train yourselves thus: ‘We will obtain the taste of the meaning, the taste of the Dhamma,’the taste of liberation.’
It is in such a way that you should train yourselves.” [37]

348 (16 )-3 7 7 (45)™

298 (3 ) Recollection of Sangha

(348)—(350) “justas^hikkhus/inthisjambudlpa delightful parks,
groves, landscapes, and lotus ponds are few, while m ore numerous
are the hills and slopes, rivers that are hard to cross, places
with stumps and thorns, and rugged mountains, so too those
beings are few who, when they pass away as human beings, are
reborn among human beings. More numerous are those who,
when they pass away as human beings, are reborn in h e ll… in
the animal r e a lm .. . in the sphere of afflicted sp ir its /’191

298 (3 ) Recollection of Sangha

(3 5 1 )-(3 5 3 ) : .so too those beings are few who, when they
pass away as human beings, are reborn among the devas. More
numerous a re those who, when they pass aw ay as human
beings, are reborn in hell. . . in the animal re a lm . . . in the sphere
of afflicted sp ir its /’

298 (3 ) Recollection of Sangha

(354)—(356) ” . . .so too those beings are few who, when they
pass away as devas, are reborn among the devas. More numerous
are those w ho, w hen they pass away as devas, are reborn in
h e ll. . . in the animal re a lm . . . in the sphere of afflicted spirits.”

298 (3 ) Recollection of Sangha

(3 5 7 )-(3 5 9 ) ” . . .so too those beings are few.who, when they
pass aw ay as devas, are reborn among human beings. More
numerous are those who, when they pass away as devas, are
reborn in h e ll. . . in the animal realm. .. in the sphere of afflicted
spirits.”

298 (3 ) Recollection of Sangha

(3 6 0 )-(3 6 2 ) . .so too those beings are few who, when they
pass away from hell, are reborn among human beings. More
numerous are those who, when they pass away from hell, are
reborn in h e ll. . . in the animal realm. .. in the sphere of afflicted
spirits.”

298 (3 ) Recollection of Sangha

(363)—(365) .. so too those beings are feW who, when they
pass away from hell, are reborn among the d evas. More numerous
are those who, when they pass away from hell, are reborn in
h e ll. . . in the animal re a lm … in the sphere of afflicted spirits.”

298 (3 ) Recollection of Sangha

(366)—(368) .. so too those beings are few who, when they
pass away from the animal realm, are reborn among human beings. More numerous are those who, when they pass away from the animal realm, are reborn in h e l l …in the animal realm… in the sphere of afflicted spirits.”

298 (3 ) Recollection of Sangha

(369)-(371) . .so too those beings are few who, when they
pass away from the animal realm, are reborn among the devas.
More numerous are those [38] who, when they pass away from the animal realm, are reborn in h e ll. . . in the animal realm. . . in the sphere of afflicted spirits.”

298 (3 ) Recollection of Sangha

(372)-(374) ” . . .s o too those beings are few who, when they pass away from the sphere of afflicted spirits, are reborn among human beings. More numerous are those who,. when they pass away from the sphere of afflicted spirits, are reborn in hell. . . in the animal realm .. . in the sphere of afflicted spirits.”

298 (3 ) Recollection of Sangha

(375)-(377) “. …so too those beings are few who, when they pass away from the sphere of afflicted spirits, are reborn among the devas. More numerous are those who, when they pass away from the sphere of afflicted spirits, are reborn in hell. . . in the animal realm. . . in the sphere o f afflicted spirits.”

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