XI Non-Dhamma, XII Not an offense, XIII One Person, XIV Foremost XV Impossible & XVI One thing
XI Non-Dhamma AN 1.140-149 Adhamma Vagga
AN 1.140
"Bhikkhus, those bhikkhus w ho explain non-Dhamma as non-Dhamma are acting for the welfare of many people, for the happiness of m any people, for the good, welfare, and happiness of many people, of devas and human beings. These bhikkhus generate much merit and sustain this good Dhamma."
AN 1. 141-149
(141) “Bhikkhus, those bhikkhus who explain Dhamma as Dhamma .... ( 142 )... non-discipline as non -discipline . . . ( 143 ) ... discipline as discipline. . . (144 ).. . what has not been stated and uttered by the Tathagata as not having been stated and uttered by him ... (145 )... what has been stated and uttered, by the Tathagata as having been stated and uttered by him ,.. (146 )... what has not been practiced by the Tathagata as not having been practiced by him ... (147 ).. . what has been practiced by the Tathagata as having, been practiced by him .. . (148 )... what has not been prescribed by the Tathagata as not having been prescribed by him . (149 )... what has been prescribed by the Tathagata as having been prescribed by him are acting 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. These bhikkhus generate much merit and sustain this good Dhamma."
X II Not an offense AN 1.150-169 Anapatti Vagga
AN 1.150
"Bhikkhus, those bhikkhus who explain what is not an offense as an offense are acting 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. These bhikkhus generate much demerit and cause this good Dhamma to disappear."
AN 151-159
(151) "Bhikkhus, those bhikkhus who explain what is an offense as no offense... (152)... a light offense as a grave offense... (153)... a grave offense as a light offense... (154 )... a coarse offense as not a coarse offense... (155)... an offense that is not coarse as a coarse offense... (156)... a remediable offense as an irremediable offense... (157).. .an irremediable offense as a remediable offense... (158 )... an offense with redress as an offense without redress... (159 )... an offense without redress as an offense with redress are acting 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. These bhikkhus generate much demerit and cause this good Dhamma to disappear."
AN 1.160
"Bhikkhus, those bhikkhus who explain what is no offense as no offense are acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and humans. These bhikkhus generate much merit and sustain this good Dhamma."
AN 1.161-169
(161) "Bhikkhus,- those bhikkhus who explain an offense as an offense... (162 )... a light offense as a light offense... (163 )... a grave offense as a grave offense... (164 )... a coarse offense as a coarse offense... (165) ..an offense that is not coarse as not a coarse offense.. . (166).....a remediable offense as a remediable offense... (167).. .an irremediable offense as an irremediable offense .. ( 168 ) ...an offense with redress as an offense with redress... (169 )... an offense without redress as an offense without redress are acting for the welfare of many people, for the happiness of many people, for the good, welfare; and happiness of m any people, of devas and hum ans. These bhikkhus generate much merit and sustain this good Dhamma."
X III One Person AN 1.170-187 Ekapuggala Vagga
AN 1.170
"Bhikkhus, there is one person who arises in the world for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and human beings. Who is that one person? The Tathagata, the Arahant, the Perfectly Enlightened One. This is that One person who arises in the world ... for the good, welfare, and happiness of devas and human beings."
AN 171 —174
(171) "Bhikkhus, the manifestation of one person is rare in the world ... (172).... there is one person arising in the world w ho is extraordinary... (173 )... the death of one person is lamented by many people.... (174).. there is one person arising in the world who is unique, without a peer, without counterpart, in comparable, matchless, unrivaled, unequaled, without equal, the foremost of bipeds. Who is that one person? The Tathagata, the Arahant, the Perfectly Enlightened One. This is that one person arising in the world w ho is ... the foremost of bipeds."
AN 1.175 —186
"Bhikkhus, the manifestation of one person is the (175) manifestation of great vision ... (176)... the manifestation of great light.... (177 )... the manifestation of great radiance... (178 )... the manifestation of the six things unsurpassed... (179 )... the realization of the four analytical knowledges... (180 )... the penetration of numerous elements... (181).... the penetration of the diversity of elements... (182 ).. . the realization of the fruit of true knowledge and liberation... (183 )... the realization of the fruit of stream -en try ... (184 )... the realization o f the fruit of once-returning ... (185 )... the realization of the fruit of non-returning ... (186 )... the realization of the fruit of arahantship. Who is that one person? The Tathagata, the Arahant, the Perfectly Enlightened One. This is that one person whose manifestation is the manifestation of great vision ...the realization of the fruit of arahantship ."
AN 1.187
"Bhikkhus, I do not see even a single person w ho properly continues to keep in motion the unsurpassed wheel of the Dhamma set in motion by the Tathagata as does Sariputta. Sariputta properly continues to keep in motion die unsurpassed w'heel of the Dhamma set in motion by the Tathagata.
XIV Foremost : Etadagga Vagga
AN 1.188 -197 Pathama Vagga
(188) "Bhikkhus, the foremost of my bhikkhu disciples in seniority is Annakondanna." (189) " . . . among those with great wisdom is Sariputta ." (190) " ...among those with psychic potency is Mahamoggallana." (191) " .. .among those who expound the ascetic practices is Mahakassapa ." (192) .. among those with the divine eye is Anuruddha ." (193) " ...among those from eminent families is Bhaddiya Kaligodhayaputta." (194) " ...among those with a sweet voice is Lakuntaka Bhaddiya." (195) " ..among those with the lion s roar is Pindola Bharadvaja." (196) " ... among those who speak on the Dhamma is Punna Mantaniputta. "* (197) " ... among those w ho explain in detail the meaning of what has been stated in brief is Mahakaccana."
AN 1.198-208: Dutiya Vagga
AN 1.198 -208
(198) "Bhikkhus, the foremost of my bhikkhu disciples among those Who create a mind-made body is Cullapanthaka." (199) " . . . among those skilled in mental transformation is Cullapanthaka." (200) " . . . among those skilled in the transformation of perception is Mahapanthaka." (201) " ...among those who dwell without conflict is Subhuti.'' (202) . among those worthy of gifts is Subhuti." (203) " .. .among forest dwellers is Revata Khadiravaniya." (204) ". .. among meditators is Kaukharevata." (205) " ... among those w ho arouse energy is Sona KolivTsa." (206) ...among those who are excellent speakers is Sona Kutikarma." (207) " ...among those who make gains is Sivali." (208) ". . . among those resolved through faith is Vakkali." AN 1.209-218 Tatiya Vagga
AN 1.209-218
(209) "Bhikkhus, the foremost of my bhikkhu disciples among those who desire the training is Rahula." (210) ..among those who have gone forth out of faith is Ratthapala." (211) ". . . among those who are first to take meal tickets is Kundadhana." (212) " ...among those w ho compose inspired verse is Vangisa" (213) ". . . among those who.inspire confidence in all respects is Upasena Vahgantaputta." (214) " ...among those who assign lodgings is Dabba Mallaputta ." (215) " ...among those pleasing and agreeable to the deities is Pilindavaccha." (216) " . . . among those who quickly attain direct knowledge is Bahiya Daruciriya." (217) " . . . among those with variegated speech is Kumarakassapa." ( 218 ) - " ... among those who have attained the analytical know ledges is Mahakotthita."
AN 1.219 - 234 Catuttha Vagga
(219) "Bhikkhus, the Foremost of my bhikkhu disciples among those who are learned is Ananda." (220) " . . . among those with good memory is Ananda." (221) "... among those with a quick grasp is Ananda." (222) .. among those who are resolute is Ananda." (223) " ... among personal attendants is Ananda." (224) " . . . among those with a large retinue is Uruvela - kassapa " (225) .. among those who inspire confidence in families is Kaludayi." (226) " . . . among those with good health is Bakkula." (227) .. "among those who recollect past lives is Sobhita." (228) " . . . among the upholders of the discipline is Upali" (229 ) .. among those w ho exhort Bhikkhunis is Nandaka " (230) " . . . among those who guard the doors of the sense faculties is Nanda ." (231) " ...among those who exhort bhikkhus is Mahakappina." (232) " ...among those with skill with the fire element is Sagata." (233) ".. among those who receive eloquent discourses is Radha." (234) ".... among those who wear coarse robes is Mogharaja." AN 1.235 - 247 Pancama Vagga
(235) "Bhikkhus, the foremost of my bhikkhuni disciples in seniority is Mahapajapati Gotami." (236) " . . . among those with great wisdom is Khema." (237) " ...among those with psychic potency is Uppalavanna." (238) " ...among those who uphold the discipline is Patacara ." (239) " ...among speakers on the Dhamma is Dhammadinna." (240) " . . . among meditators is Nanda." (241) " . . . among those who arouse energy is Sona. " (242) " . . . among those with the divine eye is Sakula." (243) " . . . among those who quickly attain direct know ledge is Bhadda Kundalakesa."
(244) " ...among those who recollect past lives is Bhadda Kapilan" (245) " . . . among those who attain great direct knowledge is Bhadda Kaccana ." (246) " ...among those who wear coarse robes is Kisagotami." (247) " ,., among those resolved through faith is Sigalamata." AN 1.248 -257 Chattha Vagga
(248) "Bhikkhus, the foremost of my male lay followers in being the first to go for refuge are the merchants Tapussa and Bhallika." (249) " ... among donors is the householder Sudatta Anathapindika." (250) " ... among speakers on the Dhamma is the householder Citta of Macchikasanda." (251) " ...among those who make use of the four means of attracting and sustaining others is Hatthaka of Alavi." (252) " ... among those who give what is excellent is Mahanam the Sakyan." (253) " . . . among those who give what is agreeable is the householder Ugga of Vesali (254) ".... among attendants of the Sangha is the householder Uggata." (255) . .among those with unwavering confidence is Sura Ambattha." (256) ..among those with confidence in persons is Jivaka Komarabhacca. " (257) " ... among those who have trust is the householder Nakulapita."
AN 1.258—267 Sattama Vagga
(258) "Bhikkhus, the foremost of my female lay followers in being the first to go for refuge is Sujata, daughter of Senani" (259) " ,.. among donors is Visakha Migaramata." (260) " ... among those who are learned is Khujjuttara." (261) " ...among those who dwell in loving-kindness is Samavati." (262) " ... among meditators is Uttara Nandamata." (263) " ... among those who give w hat is excellent is Suppavasa the Koliyan daughter." (264) " ... among those who attend on the sick is the female lay follower Suppiya." (265) " ,.. among those with unwavering confidence is Katiyani. " (266) "...among those who are intimate is the housewife Nakulamata" (267) .. among those whose confidence is based on hearsay is the female lay follower Kali of Kuraraghara." XV Impossible : Attana Vagga
AN 1.268-277 : Pathama Vagga
AN 1.268
"It is impossible and inconceivable, bhikkhus, that a person accomplished in view could consider any conditioned phenomenon as permanent; there is no such possibility. But it is possible that a worldling might consider some conditioned phenomenon as permanent; there is such a possibility."
AN 1.269
" It is impossible and inconceivable, bhikkhus, that a person accomplished in view could consider any conditioned phenomenon as pleasurable; there is no such possibility. But it is possible that a worldling might consider some conditioned phenomenon as pleasurable; there is such a possibility."
AN 1.270
"It is impossible and inconceivable, bhikkhus, that a person accomplished in view could consider anything as a self; there is no such possibility. But it is possible that a worldling might consider something as a self; there is such a possibility."
AN 1.271-276
(271) "It is impossible and inconceivable, bhikkhus, that a person accomplished in view could deprive his mother of life... " (272) that a person accomplished in view could deprive his father of life. . ." (273) that a person accomplished in view could deprive an arahant of life... " (274) that a person accomplished in view could, with a mind of hatred, shed the blood of the Tathagatha... " (275) that a person accomplished in view could create a schism in the Sangha... " (276) that a person accomplished in view could acknowledge someone other [than the Buddha] as teacher; there is no such possibility. But it is possible that a worldling could acknowledge someone other [than the Buddha] as teacher; there is such a possibility."
AN 1.277
"It is impossible and inconceivable, bhikkhus, that two arahants who are perfectly enlightened Buddhas could arise contemporaneously in one world system ; there is no such possibility. But it is possible that one arahant who is a perfectly enlightened Buddha might arise in one world system ; there is such a possibility."
AN 1.278
"It is impossible and inconceivable, bhikkhus, that two wheel-turning monarchs could arise contemporaneously in one world system.; there is no such possibility. But it is possible that one wheel-turning monarch might arise in one world system ; there is such a possibility." AN 1.279-283 Tatiya Vagga
(279) "It is impossible and inconceivable, bhikkhus, that a woman could be an arahant who is a perfectly enlightened Buddha... (280 )... that a woman could be a wheel-turning monarch .. . (281 ).. .that a woman Could occupy the position of Sakka... (282 )... that a woman could occupy the position of Mara... (283)... that a woman could occupy the position of Brahma; there is no such possibility. But it is possible that a man could occupy the position of Brahma; there is such a possibility."
AN 1.284 -286
(284) "It is impossible and inconceivable, bhikkhus, that a wished for, desired, agreeable result could be produced from bodily misconduct. . . ( 285 ) ... that a wished for, desired, agreeable result could be produced from verbal misconduct... (286)... that a wished for, desired agreeable result could be produced from mental misconduct; there is no such possibility. But it is possible that an unwished for, undesired, disagreeable result might be produced [from bodily misconduct... from verbal misconduct.. .] from mental misconduct; there is such a possibility."
AN 1. 287—289
(287) "It is impossible and inconceivable, bhikkhus, that an unwished for, undesired, disagreeable result could be produced from bodily good conduct ... (288 )...that an unwished (or,undesired, disagreeable result could be produced from verbal good conduct.., ( 289 ) ... that an unwished for, undesired, disagreeable result could be produced from mental good conduct; there is no such possibility. But it is possible that a wished for, desired, agreeable result could be produced [from bodily good conduct... from verbal good conduct...] from mental good conduct; there is such a possibility."
AN 1.290 -292
(290) "It is impossible and inconceivable, bhikkhus, that a person engaging in bodily misconduct could on that account, for that reason with the breakup of the body, after death, be reborn in a good destination, in a heavenly world ... (291)... that a person engaging in verbal misconduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world ... (2 92)... that a person engaging in mental misconduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world; there is no such possibility. But it is possible that a person engaging [in bodily misconduct.. . in verbal misconduct...] in mental misconduct could on that account, for that reason, with the breakup of the body, after death , be reborn in the plane of misery, in a bad destination, in the lower world, in hell; there is such a possibility."
AN 1.293-295
(293) "It is impossible and inconceivable, bhikkhus, that a person engaging in bodily good conduct could on that account, for that reason with the breakup of the body, after death, be reborn in the plane of misery , in a bad destination, in the lower world, in hell... ( 294 ) ... that a person engaging in verbal good conduct could on that account, for that reason, with the breakup of the body, after death , be reborn in the plane of misery, in a bad destination, in the lower world, in hell... (295 )... that a person engaging in mental good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in the plane of misery , in a bad destination, in the lower world, in hell; there is no such possibility. But it is possible that a person en gag in g [in bodily good conduct... in verbal good conduct...] in mental good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world; there is such a possibility." XVI One Thing: Ekadhamma Vagga
AN 1.296-205: Pathama Vagga
AN 1.296
"Bhikkhus, there is one thing that, when developed and cultivated , leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct know ledge, to enlightenment, to nibbana. What is that one thing? Recollection of the Buddha. This is that one thing that, w hen developed and cultivated, leads exclusively to disenchantment... to nibbana."
AN 1.297-305
(297) "Bhikkhus, there is one thing that, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct know ledge, to enlightenment, to nibbana. What is that one thing? Recollection of the Dhamma (298) Recollection of the Sangha (299) Recollection of virtuous behavior.. . . (300) Recollection of generosity... (301) Recollection of the devas (302) Mindfulness of breathing.... (303) Mindfulness of death (304) Mindfulness directed to the body..... (305) Recollection of peace. This is that one thing that, when developed and cultivated, leads exclusively to disenchantment... to nibbana."
AN 1.306-315 Dutiya Vagga
AN 1.306
"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 m u ch as wrong view. For one of wrong view , unarisen unwholesome qualities arise and arisen unwholesome qualities increase and expand."
AN 1.307
"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 . For one of right view , unarisen wholesome qualities arise and arisen wholesome qualities increase and expand."
AN 1.308
"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 . For one of wrong view , unarisen wholesome qualities do not arise and arisen wholesome qualities decline."
AN 1.309
"Bhikkhus, I do not see even a single thing on account of which unarisen unwholesome qualities do not arise and arisen unwholesom e qualities decline so much as right view . For one of right view, unarisen unwholesome qualities do not arise and arisen unwholesome qualities decline."
AN 1.310
"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."
AN 1.311
"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."
AN 1.312
"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."
AN 1.313
"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 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."
AN 1.314
"Bhikkhus, for a person of wrong view , whatever bodily kamm a, 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 w hat reason? Because the view is bad. "
"Suppose, bhikkhus, a seed of neem , bitter cucumber, or bitter gourd w ere planted in moist soil. Whatever nutrients it takes up from the soil and from the water would all lead to its bitter, pungent an d disagreeable flavor. For w hat 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."
AN 1.315
"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. For what reason? Because the seed is good. So too, for a person of right view all lead to what is wished for, desired, and agreeable, to welfare arid happiness. For what reason? Because the view is good ."
AN 1.316-332 Tatiya Vagga
AN 1.316
"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 m any people, for the ruin, harm , and suffering of many people, of devas and human beings.
AN 1.317
''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 hum an beings. Who is that one person ? It is one w ho 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 m any people, for the good, welfare, and happiness of many people, of devas and human beings."
AN 1.318
"Bhikkhus, I do not see even a single thing so blameworthy as wrong view. Wrong view is the worst of things that are blameworthy."
AN 1.319
"Bhikkhus, I do not see even a single person w ho 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 hum an beings, as the hollow man Makkhali. 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 p people' who has arisen in the world for the harm , suffering, calamity, and disaster of many beings."
AN 1.320
"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."
AN 1.321
"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 Dhamma is well expounded."
AN 1.322 "Bhikkhus, with a badly expounded Dhamma and discipline, moderation should be known by the giver [of a gift], not by the recipient. For what reason? Because that Dhamma is badly expounded ."
AN 1.323
"Bhikkhus, with a well-expounded Dhamma and discipline, moderation should be know n by the recipient [of a gift], not by the giver. For what reason? Because that Dhamma is well expounded ."
AN 1.324
"Bhikkhus, whoever arouses energy in a badly expounded Dhamma and discipline dwells in suffering. For what reason? Because that Dhamma is badly expounded."
AN 1.325
"Bhikkhus, whoever is lazy in a well-expounded Dhamma and discipline dwells in suffering. For what reason? Because that Dhamma is well expounded."
AN 1.326
"Bhikkhus, whoever is lazy in a badly expounded Dhamma and discipline dwells in happiness. For what reason ? Because that Dhamma is badly expounded."
AN 1.327
"Bhikkhus, whoever arouses energy in a well-expounded Dhamma and discipline dwells in happiness. For what reason? Because that Dhamma is well expounded."
AN 1.328
"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 ."
AN 1.329—332 (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... (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 ." AN 1.333-347
AN 1.333
"Just as, bhikkhus, in this Jambudipa, 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."
AN 1.334
" .. . 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."
AN 1.335
" ... 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."
AN 1.336
" .. .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."
AN 1.337
" . . . so too those beings are few who are endowed with the noble eye of wisdom ; more numerous are those beings who are confused and immersed in ignorance"
AN 1.338
" .. - so too those beings are few who get to see the Tathagata; more numerous are those beings who do not get to see him ."
AN 1.339
" . . . so too those beings are few who get to hear the Dhamma and discipline expounded by the Tathagata; more numerous are those who do not get to hear it."
AN 1.340
" ... 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 ."
AN 1.341
" .... so too those beings are few who examine the meaning of the teachings that have been retained in mind ; more numerous are those w ho do not examine the meaning of the teachings that have been retained in mind."
AN 1.342
.. so too those beings are few who understand the meaning and the Dhamma 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."
AN 1.343
".. 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 ."
AN 1.344
" . . . 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."
AN 1.345
.. so too those beings are few who gain concentration, one-pointedness of mind, based on release; more numerous are those who do not gain concentration, one-pointedness of mind, based on release."
AN 1.346
" . . . 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."
AN 1.347
" ... 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. 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."
AN 1.348 -377
(348)—(350)
"just as bhikkhus, in this jambudipa 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, 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 hell... in the animal realm .. . in the sphere of afflicted spirits."
(351 )-(353)
"so too those beings are few who , when they pass away as human beings, are reborn among the devas. More numerous are those who, when they pass away as human beings, are reborn in hell... in the animal realm ... in the sphere of afflicted spirits"
(354)—(356) " .. .so too those beings are few who, when they pass away as devas, are reborn among the devas. More numerous are those who, when they pass away as devas, are reborn in hell... in the animal realm ... in the sphere of afflicted spirits."
(357 )-(359 )
" .. .so too those beings are few who, when they pass away as devas, are reborn among human beings. More numerous are those who, when they pass away as devas, are reborn in hell. .. in the animal realm ... in the sphere of afflicted spirits."
(360 )-(362 )
" . .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 hell. .. in the animal realm ... in the sphere of afflicted spirits."
(363)—(365)
".. so too those beings are few who, when they pass away from hell, are reborn among the devas. More numerous are those who, when they pass away from hell, are reborn in hell... in the animal realm ... in the sphere of afflicted spirits."
(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 hell...in the animal realm ... in the sphere of afflicted spirits."
(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 who, when they pass away from the animal realm , are reborn in hell... in the animal realm ... in the sphere of afflicted spirits."
(372)-(374)
" ...so 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."
(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 of afflicted spirits."
References 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)