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[296] [XVI. 30] One Thing, Beggars, if developed and made much of is useful for disengagement [ekantanibbidaya = one sided down experience], revulsion [viragaya = un-lust], ending, calming down [upasamaya = evening out, or calming up], developing Higher Powers, Enlightenment, Nibbana.
What One Thing?
Remembering 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?
Remembering the Dhamma [Teachings].
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?
Remembering the Sangha [Brotherhood/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?
Remembering Ethical Culture [Sila].
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?
Remembering Generosity [CAJATI].
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?
Remembering the Gods.
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?
Remembering 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?
Remembering 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?
Remembering 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?
Remembering 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] [XVII. 30.] 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] 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, if Skillful conditions are already apparent, to cause them to increase and multiply, than High View.
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.
[310] 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 tracing back the origins of things.
Not Tracing Back the Origins of Things, 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 tracing back the origins of things.
Tracing Back the Origins of Things, 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.
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. [XVIII 33] 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 gods 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 True Word and sets them up in what is not the true 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 gods 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 gods 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 true word and setting them up in The True 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 gods 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 gods and men, than that foolish man Makkhali.
In the same way as a fish-net is thrown across the face of the 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.
(From PTS, Dictionary of Pali Proper Names, by Permission of the Pali Text Society)
(Makkhali-Gosala. One of the six heretical teachers contemporaneous with the Buddha. He held (D.i.53; M.i.231, 238, 483, 516; S. . 66, 68; iii. 211; iv. 398; A.i.33, 286; iii. 276, 384; J.i.493, 509; S.iii.69) that there is no cause, either ultimate or remote, for the depravity of beings or for their rectitude. The attainment of any given condition or character does not depend either on one’s own acts, nor on the acts of another, nor on human effort. There is no such thing as power or energy or human strength or human vigor. All beings (satta), all lives (pana), all existent things (bhuta), all living substances (jiva), are bent this way and that by their fate, by the necessary conditions of the class to which they belong, by their individual nature; it is according to their position in one or other of the six classes (abhijati) that they experience ease or pain. There are fourteen hundred thousands of principle genera or species (pamukhayoniyo), again six thousand others and again six hundred. There are five hundred kinds of kamma -- there are sixty-two paths (or modes of conduct), sixty-two periods, six classes among men, eight stages of a prophet’s existence (attapurisabhumi), forty-nine hundred kinds of occupation, forty-nine hundred Ajivakas, forty-nine hundred Wandereres (Paribbajaka), forty-nine hundred Naga abodes (or species), two thousand sentient existences (vise indriyasate), three thousand infernal states, thirty-six celestial mundane or passionate grades (rajodhatuyo), seven classes of animate beings (sannigabbha), or beings with the capacity of generating by means of separate sexes, seven of inanimate production (asannigabbha), seven of production by grafting (niganthgabbha), seven grades of gods, men, devils, great lakes, precipices, dreams. There are eighty-four thousand periods during which both fools and wise alike, wandering in transmigration, shall at last make an end of pain. This cannot be done by virtue, or penance, or righteousness. Ease and pain, measured out as it were with a measure, cannot be altered in the course of transmigration (samsara); there can be neither increase nor decrease thereof . . . both fools and wise alike, wandering in transmigration, exactly for the allotted term, shall then, and then only, make an end of pain.
Makkhali’s views as given in the Buddhist books are difficult to understand, the Commentators themselves finding it a hopeless task. He seems to have believed in infinite gradations of existence; in his view, each individual thing as eternal existence, if not individually, at least in type. He evidently had definite conceptions of numerous grades of beings, celestial, infernal and mundane, as also of the infinity of time and the recurrent cycles of existence. He seems to have conceived the world as a system in which everything has a place and a function assigned to it, a system in which chance has no place and which admits of no other cause whatever, of the depravity or purity of beings, but that which is implied in the word Fate or Destiny (niyati). All types of things and all species of beings, however, are individually capable of transformation, that is of elevation or degradation in type. His theory of purification through transmigration (samsarasuddhi) probably meant perfection through transformation (parinata) . . . transformation which implies not only the process of constant change, but also a fixed orderly mode of progression and retrogression. All things must, in course of time, attain perfection. Makkhali’s followers are know as the Ajivakas. (Footnote: For a discussion on Makkhali and his doctrines see Barus: Pre-buddhistic Indian Philosophy, 297ff.)
According to the books, the Buddha considered Makkhali as the most dangerous of the heretical teachers: "I know not of any other single person fraught with such loss to many folk, such discomfort, such sorrow to devas and men, as Makkhali, the infatuate." The Buddha also considered his view the meanest -- "just as the hair blanket is reckoned the meanest of all woven garments, even so, of all the teachings of recluses, that of Makkhali is the meanest." Buddhaghosa draws particular distinction between the moral effect of Makkhali’s doctrine on the one hand and that of the doctrines of Purana Kassapa and Ajita on the other. Purana, by his theory of the passivity of the soul, denied action; Ajita, by his annihilationistic theory denied retribution; whereas Makkhali, by his doctrine of fate or non-causation, denied both action and its result.
Very little is know of the name and the life of Makkhali. The Buddhist records call him Makkhali-Gosala. Buddhaghosa explains that he was once employed as a servant; one day, while carrying an oil pot along a muddy road, he slipped and fell through carelessness, although warned thus by his master: "Ma khali," (stumble not) -- hence his name. When he found that the oil-pot was broken, he fled; his master chased him and caught him by his garment, but he left it and ran along naked. He was called Gosala, because he was born in a cow-shed. According to Jaina records (See, e.g., Uvasaga-dassao,p.1.) he is called Gosala Mankhaliputta; he was born at Saravana near Savatthi, his father’s name being Mankhali and his mother’s Bhadda. His father was a Mankha -- i.e., a dealer in pictures -- and Gosala followed this profession until he became a monk.
The philosopher’s true name seems to have been Maskarin, the Jaina-Prakrit form of which is Mankhali and the Pali form Makkhali. "Maskarin" is explained by Panini as "one who carries a bamboo staff" (mascara). A Maskarin is also known as Ekadandin. According to Patanjali, the name indicates a School of Wanderers who were called Maskarins, not so much because they carried a bamboo staff as because they denied the freedom of the will. The Maskarins were thus fatalists or determinists.)
Students of Buddhism will recognize a follower of Makkhali in UPAKKHA, the first human being to come across the Buddha after his enlightenment. The Buddha gave him opportunity to talk Dhamma, but he failed to recognize it as such and "took another path" wandering off shaking his head. There are several other encounters with the Ajivakas, or Naked Ascetics throughout the Suttas.
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 [PASSAVANTI: pass vomit, spew out, vomit up] 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.
[This sutta and the one that follows are translated for meaning. For me, trying to follow the Pali results in a statement in English that can be understood to mean its opposite.]
322. When, Beggars, a gift is given to a teacher who teaches a badly taught doctrine and practice, the measure of the kamma is based primarily on the intent of the giver, not the power [= clarity of mind dependent on objectivity] 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 kamma 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.
328. In the same way, Beggars, as even a Small Measure of Dung [gutho] Comes to Smell [duggandho] Bad, I do not Recommend Living [bhavam = becoming], 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[muttam] 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 [khelo] 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 [pubbo] 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 [lohitam] 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. [XIX 35] In the same Way, Beggars, as there are here in RoseAppleLand [the Buddha’s India], comparatively few [apppamattakam: small in measure] 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, 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 reborn as Man; far more are those reborn otherwise;
335. 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 reborn in the center of population; far more are those reborn in the outskirts of the population among the ignorant barbarians [That’s us! 1. "center of population" is often translated Middle districts with the addition that the center is where the Pali is taught. 2. ignorant barbarians: milakkhesu, milakkha: root mlecch, onomat. After the strange sounds of a foreign tongue (who can identify the language/people referred to?), cp. babbhara (barbarian > Barbara = stranger) and mammana]
336. 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 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 drivellers, unable to differentiate between what is well said and what is not well said and to learn therefrom;
337. 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 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 [SAMULAKA = One’s Root Shit];
338. 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 reborn who gain the sight of the Tathagata; far more are those reborn who do not gain the sight of the Tathagata;
339. 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 reborn who gain a little experience of that Tathagata’s DhammaVinaya, so good to hear; far more are those reborn who do not gain a little experience of that Tathagata’s DhammaVinaya, so good to hear;
340. 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 reborn who, hearing Dhamma, bear it in mind; far more are those who hearing Dhamma, do not bear it in mind;
341. 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 reborn who having attained to bearing Dhamma in mind, test it’s meaning; far more are those who having attained to bearing Dhamma in mind, do not test it’s meaning;
342. 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 reborn who, understanding Dhamma, understanding the Dhamma within the Dhamma [Dhammanudhamma; The truth behind the Dhamma, The Truth Flowing From the Dhamma] walk it like they talk it; far more are those who, understanding Dhamma, understanding the Dhamma within the Dhamma, do not walk it like they talk it;
343. 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 reborn whose anxiousness gets aroused by that which aught to rouse anxiety [sa.mvejaniiyesu .thaanesu sa.mvijjanti; Woodward has "are stirred by stirring topics." The idea of the fearful should not be left out of the meaning.]; far more are those whose fear is not aroused by that which aught to rouse fear;
344. 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 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, 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 reborn who, creating the enjoyment of throwing themselves into the task, [Vavassaggaa-ramma.na.m karitvaa; Woodward has: "making resolution their object"] gain Getting High [samadhi], gain whole-hearted single mindedness [cittass’ekaggatam; one pointedness of mind; concentration]; far more are those who creating the enjoyment of throwing themselves into the task, do not gain Samadhi, do not gain whole-hearted single mindedness;
346. 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 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 [uñchena > English, ounce (a small measure)] collected in the begging bowl.
347. 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 that gain the taste of the goal, the taste of Dhamma, the taste of Freedom; far more are those who do not gain the taste of the goal, the taste of the Dhamma, 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 Dhamma, the taste of Freedom!"
This is the way to train yourselves, Beggars.
348. 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 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, 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 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, 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 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, 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 that having passed on from being human are reborn as gods; far more are those that having passed on from being human are reborn in Niraya Hell;
352. 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 that having passed on from being human are reborn as gods; far more are those that having passed on from being human are reborn in the wombs of animals;
353. 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 that having passed on from being human are reborn as gods; far more are those that having passed on from being human are reborn as ghosts;
354. 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 that having passed on from being gods are reborn as gods; far more are those that having passed on from being gods are reborn in Niraya Hell;
355. 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 that having passed on from being gods are reborn as gods; far more are those that having passed on from being gods are reborn in the wombs of animals;
356. 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 that having passed on from being gods are reborn as gods; far more are those that having passed on from being gods are reborn as ghosts;
357. 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 that having passed on from being gods are reborn as humans; far more are those that having passed on from being gods are reborn in Niraya Hell;
358. 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 that having passed on from being gods are reborn as humans; far more are those that having passed on from being gods are reborn in the wombs of animals;
359. 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 that having passed on from being gods are reborn as humans; far more are those that having passed on from being gods are reborn as ghosts;
360. 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 that having passed on from being in Niraya Hell that are reborn as humans; far more are those that having passed on from being in Niraya Hell are reborn in Niraya Hell;
361. 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 that having passed on from being in Niraya Hell that are reborn as humans; far more are those that having passed on from being in Niraya Hell are reborn in the wombs of animals;
362. 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 that having passed on from being in Niraya Hell that are reborn as humans; far more are those that having passed on from being in Niraya Hell are reborn as ghosts;
363. 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 that having passed on from being in Niraya Hell that are reborn as gods; far more are those that having passed on from being in Niraya Hell are reborn in Niraya Hell;
364. 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 that having passed on from being in Niraya Hell that are reborn as gods; far more are those that having passed on from being in Niraya Hell are reborn in the wombs of animals;
365. 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 that having passed on from being in Niraya Hell that are reborn as gods; far more are those that having passed on from being in Niraya Hell are reborn as ghosts;
366. 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 that having passed on from being animals that 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, 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 that having passed on from being animals that 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, 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 that having passed on from being animals that 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, 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 that having passed on from being animals that are reborn as gods; far more are those that having passed on from being animals that are reborn in Niraya Hell;
370. 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 that having passed on from being animals that are reborn as gods; far more are those that having passed on from being animals that are reborn in the wombs of animals;
371. 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 that having passed on from being animals that are reborn as gods; far more are those that having passed on from being animals that are reborn as ghosts;
372. 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 that having passed on from being ghosts that are reborn as humans; far more are those that having passed on from being ghosts that are reborn in Niraya Hell;
373. 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 that having passed on from being ghosts that are reborn as humans; far more are those that having passed on from being ghosts that are reborn in the wombs of animals;
374. 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 that having passed on from being ghosts that are reborn as humans; far more are those that having passed on from being ghosts that are reborn as ghosts;
375. 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 that having passed on from being ghosts that are reborn as gods; far more are those that having passed on from being ghosts that are reborn in Niraya Hell.
376. 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 that having passed on from being ghosts that are reborn as gods; far more are those that having passed on from being ghosts that are reborn in the wombs of animals.
377. 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 that having passed on from being ghosts that are reborn as gods; far more are those that having passed on from being ghosts that are reborn as ghosts.
378. [XX 38] 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 Dhammatalk;
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.
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