AN3.1

Numbered Discourses 3.1

1. Fools

Perils

So I have heard.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

There the Buddha addressed the mendicants,

“Mendicants!”

“Venerable sir,” they replied.

The Buddha said this:

“Whatever dangers there are, all come from the foolish, not from the astute.

Whatever perils there are, all come from the foolish, not from the astute.

Whatever hazards there are, all come from the foolish, not from the astute.

It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with doors fastened and windows shuttered.

In the same way, whatever dangers there are, all come from the foolish, not from the astute.

Whatever perils there are, all come from the foolish, not from the astute.

Whatever hazards there are, all come from the foolish, not from the astute.

So, the fool is dangerous, but the astute person is safe.

The fool is perilous, but the astute person is not.

The fool is hazardous, but the astute person is not.

There’s no danger, peril, or hazard that comes from the astute.

So you should train like this:

‘We will shun the three things by which a fool is known, and we will proceed having undertaken the three things by which an astute person is known.’

That’s how you should train.”

AN3.2

Numbered Discourses 3.2

1. Fools

Characteristics

“A fool is characterized by their deeds, and an astute person is characterized by their deeds, for wisdom shines in its traces.

A fool is known by three things.

What three?

Bad conduct by way of body, speech, and mind.

These are the three things by which a fool is known.

An astute person is known by three things.

What three?

Good conduct by way of body, speech, and mind.

These are the three things by which an astute person is known.

So you should train like this:

‘We will shun the three things by which a fool is known, and we will proceed having undertaken the three things by which an astute person is known.’

That’s how you should train.”

AN3.3

Numbered Discourses 3.3

1. Fools

Thinking

“There are these three characteristics, signs, and manifestations of a fool.

What three?

A fool thinks poorly, speaks poorly, and acts poorly.

If a fool didn’t think poorly, speak poorly, and act poorly, then how would the astute know of them:

‘This worthy one is a fool, an untrue person’?

But since a fool does think poorly, speak poorly, and act poorly, then the astute do know of them:

‘This worthy one is a fool, an untrue person’.

These are the three characteristics, signs, and manifestations of a fool.

There are these three characteristics, signs, and manifestations of an astute person.

What three?

An astute person thinks well, speaks well, and acts well.

If an astute person didn’t think well, speak well, and act well, then how would the astute know of them:

‘This worthy one is astute, a true person’?

But since an astute person does think well, speak well, and act well, then the astute do know of them:

‘This worthy one is astute, a true person’.

These are the three characteristics, signs, and manifestations of an astute person.

So you should train …”

AN3.4

Numbered Discourses 3.4

1. Fools

Mistakes

“A fool is known by three things.

What three?

They don’t recognize when they’ve made a mistake. When they do recognize it they don’t deal with it properly. And when someone else confesses a mistake to them, they don’t accept it properly.

These are the three things by which a fool is known.

An astute person is known by three things.

What three?

They recognize when they’ve made a mistake. When they recognize it they deal with it properly. And when someone else confesses a mistake to them, they accept it properly.

These are the three things by which an astute person is known.

So you should train …”

AN3.5

Numbered Discourses 3.5

1. Fools

Irrational

“A fool is known by three things.

What three?

They ask a question irrationally. They answer a question irrationally. And when someone else answers a question rationally—with well-rounded, coherent, and relevant words and phrases—they disagree with it.

These are the three things by which a fool is known.

An astute person is known by three things.

What three?

They ask a question rationally. They answer a question rationally. And when someone else answers a question rationally—with well-rounded, coherent, and relevant words and phrases—they agree with it.

These are the three things by which an astute person is known.

So you should train …”

AN3.6

Numbered Discourses 3.6

1. Fools

Unskillful

“A fool is known by three things.

What three?

Unskillful deeds by way of body, speech, and mind.

These are the three things by which a fool is known.

An astute person is known by three things.

What three?

Skillful deeds by way of body, speech, and mind.

These are the three things by which an astute person is known.

So you should train …”

AN3.7

Numbered Discourses 3.7

1. Fools

Blameworthy

“A fool is known by three things.

What three?

Blameworthy deeds by way of body, speech, and mind. … An astute person is known by blameless deeds by way of body, speech, and mind. …”

AN3.8

Numbered Discourses 3.8

1. Fools

Hurtful

“A fool is known by three things.

What three?

Hurtful deeds by way of body, speech, and mind. … An astute person is known by kind deeds by way of body, speech, and mind.

These are the three things by which an astute person is known.

So you should train like this:

‘We will shun the three qualities by which a fool is known, and we will proceed having undertaken the three qualities by which an astute person is known.’

That’s how you should train.”

AN3.9

Numbered Discourses 3.9

1. Fools

Broken

“When a foolish, incompetent, untrue person has three qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

What three?

Bad conduct by way of body, speech, and mind.

When a foolish, incompetent untrue person possesses these three qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

When an astute, competent true person has three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.

What three?

Good conduct by way of body, speech, and mind.

When an astute, competent true person possesses these three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”

AN3.10

Numbered Discourses 3.10

1. Fools

Stains

“Anyone who has three qualities, and has not given up three stains, is placed in hell as if delivered there.

What three?

They’re unethical, and haven’t given up the stain of immorality.

They’re jealous, and haven’t given up the stain of jealousy.

They’re stingy, and haven’t given up the stain of stinginess.

Anyone who possesses these three qualities, and has not given up these three stains, is placed in hell as if delivered there.

Anyone who has three qualities, and has given up three stains, is placed in heaven as if delivered there.

What three?

They’re ethical, and have given up the stain of immorality.

They’re not jealous, and have given up the stain of jealousy.

They’re not stingy, and have given up the stain of stinginess.

Anyone who possesses these three qualities, and has given up these three stains, is placed in heaven as if delivered there.”

AN3.11

Numbered Discourses 3.11

1. The Chariot-Maker

Well-known

“Mendicants, a well-known mendicant with three qualities is acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.

What three?

They encourage deeds of body and speech, as well as principles, that aren’t in line with good qualities.

A well-known mendicant who possesses these three qualities is acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.

A well-known mendicant with three qualities is acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.

What three?

They encourage deeds of body and speech, as well as principles, that are in line with good qualities.

A well-known mendicant who possesses these three qualities is acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.”

AN3.12

Numbered Discourses 3.12

1. The Chariot-Maker

Commemoration

“An anointed aristocratic king should commemorate three places as long as he lives.

What three?

The place he was born.

This is the first place.

The place he was anointed as king.

This is the second place.

The place where he won victory in battle, establishing himself as foremost in battle.

This is the third place.

These are the three places an anointed king should commemorate as long as he lives.

In the same way, a mendicant should commemorate three places as long as they live.

What three?

The place where the mendicant shaved off their hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

This is the first place.

The place where the mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

This is the second place.

The place where the mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

This is the third place.

These are the three places a mendicant should commemorate as long as they live.”

AN3.13

Numbered Discourses 3.13

1. The Chariot-Maker

Hopes

“These three individuals are found in the world.

What three?

The hopeless, the hopeful, and the one who has done away with hope.

And what, mendicants, is a hopeless individual?

It’s when an individual is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find.

And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrances, and makeup; or bed, house, and lighting.

They hear this:

‘They say the aristocrats have anointed the aristocrat named so-and-so as king.’

It never occurs to them:

‘Oh, when will the aristocrats anoint me too as king?’

This is called a hopeless individual.

And what, mendicants, is a hopeful individual?

It’s when someone is the eldest son of an anointed aristocratic king. He has not yet been anointed, but is eligible, and has been confirmed in the succession.

He hears this:

‘They say that the aristocrats have anointed the aristocrat named so-and-so as king.’

It occurs to him:

‘Oh, when will the aristocrats anoint me too as king?’

This is called a hopeful individual.

And what, mendicants, is an individual who has done away with hope?

It’s when a king has been anointed.

He hears this:

‘They say that the aristocrats have anointed the aristocrat named so-and-so as king.’

It never occurs to him:

‘Oh, when will the aristocrats anoint me too as king?’

Why is that?

Because the former hope he had to be anointed has now died down.

This is called an individual who has done away with hope.

These are the three individuals found in the world.

In the same way, these three individuals are found among the mendicants.

What three?

The hopeless, the hopeful, and the one who has done away with hope.

And what, mendicants, is a hopeless individual?

It’s when an individual is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved.

They hear this:

‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.’

It never occurs to them:

‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’

This is called a hopeless individual.

And what, mendicants, is a hopeful individual?

It’s when a mendicant is ethical, of good character.

They hear this:

‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.’

It occurs to them:

‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’

This is called a hopeful individual.

And what, mendicants, is an individual who has done away with hope?

It’s when a mendicant is a perfected one, who has ended all defilements.

They hear this:

‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.’

It never occurs to them:

‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’

Why is that?

Because the former hope they had to be freed has now died down.

This is called an individual who has done away with hope.

These are the three individuals found among the mendicants.”

AN3.14

Numbered Discourses 3.14

1. The Chariot-Maker

The Wheel-Turning Monarch

“Mendicants, even a wheel-turning monarch, a just and principled king, does not wield power without having their own king.”

When he said this, one of the mendicants said to the Buddha:

“But who is the king of the wheel-turning monarch, the just and principled king?”

“It is principle, monk,” said the Buddha.

“Monk, a wheel-turning monarch provides just protection and security for his court, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority.

He provides just protection and security for his aristocrats, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds.

When he has done this, he wields power only in a principled manner.

And this power cannot be undermined by any human enemy.

In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security regarding bodily actions, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority.

‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated.’

Furthermore, a Realized One … provides just protection and security regarding verbal actions, saying:

‘This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.’ … And regarding mental actions:

‘This kind of mental action should be cultivated. This kind of mental action should not be cultivated.’

And when a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security regarding actions of body, speech, and mind, he rolls forth the supreme Wheel of Dhamma.

And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.”

AN3.15

Numbered Discourses 3.15

1. The Chariot-Maker

About Pacetana

At one time the Buddha was staying near Varanasi in the deer park at Isipatana.

There the Buddha addressed the mendicants,

“Mendicants!”

“Venerable sir,” they replied.

The Buddha said this:

“Once upon a time, there was a king named Pacetana.

Then King Pacetana addressed his chariot-maker,

‘In six months’ time, my good chariot-maker, there will be a battle.

Are you able to make me a new pair of wheels?’

‘I can, Your Majesty,’ replied the chariot-maker.

Then, when it was six days less than six months later, the chariot-maker had finished one wheel.

Then King Pacetana addressed his chariot-maker,

‘In six days’ time there will be a battle. Is my new pair of wheels finished?’

‘Now that it is six days less than six months, Your Majesty, I have finished one wheel.’

‘Are you able to finish the second wheel in these six days?’

Saying, ‘I can, Your Majesty,’ the chariot-maker finished the second wheel in six days. Taking the pair of wheels he went up to King Pacetana, and said this to the king,

‘Your Majesty, these are your two new wheels, finished.’

‘But, my good chariot-maker, what is the difference between the wheel that was finished in six days less than six months, and the wheel finished in just six days?

Because I can’t see any difference between them.’

‘But, Your Majesty, there is a difference.

See now what it is.’

Then the chariot-maker rolled forth the wheel that had been finished in six days.

It rolled as far as the original impetus took it, then wobbled and fell down.

Then he rolled forth the wheel that had been finished in six days less than six months.

It rolled as far as the original impetus took it, then stood still as if fixed to an axle.

‘But what is the cause, my good chariot-maker, what is the reason why the wheel that was finished in six days wobbled and fell,

while the one that was finished in six days less than six months stood still as if fixed to an axle?’

‘The wheel that was finished in six days, Your Majesty, is crooked, flawed, and defective in rim, spoke, and hub.

That’s why it wobbled and fell.

The wheel that was finished in six days less than six months, Your Majesty, is not crooked, flawed, and defective in rim, spoke, and hub.

That’s why it stood still as if fixed to an axle.’

Now, mendicants, you might think:

‘Surely that chariot-maker must have been someone else at that time?’

But you should not see it like that.

I myself was the chariot-maker at that time.

Then I was skilled in the crooks, flaws, and defects of wood.

Now that I am a perfected one, a fully awakened Buddha, I am skilled in the crooks, flaws, and defects of actions by body, speech, and mind.

Whatever monk or nun has not given up the crooks, flaws, and defects of body, speech, and mind has fallen from the teaching and training, just like the wheel that was finished in six days.

Whatever monk or nun has given up the crooks, flaws, and defects of body, speech, and mind is established in the teaching and training, just like the wheel that was finished in six days less than six months.

So you should train like this:

‘We will give up the crooks, flaws, and defects of body, speech, and mind.’

That’s how you should train.”

AN3.16

Numbered Discourses 3.16

1. The Chariot-Maker

A Sure Bet

“Mendicants, when a mendicant has three things their practice is a sure bet, and they have laid the groundwork for ending the defilements.

What three?

It’s when a mendicant guards the sense doors, eats in moderation, and is dedicated to wakefulness.

And how does a mendicant guard the sense doors?

When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.

If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.

When they hear a sound with their ears …

When they smell an odor with their nose …

When they taste a flavor with their tongue …

When they feel a touch with their body …

When they know an idea with their mind, they don’t get caught up in the features and details.

If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.

That’s how a mendicant guards the sense doors.

And how does a mendicant eat in moderation?

It’s when a mendicant reflects rationally on the food that they eat:

‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’

That’s how a mendicant eats in moderation.

And how is a mendicant dedicated to wakefulness?

It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the first watch of the night, they continue to practice walking and sitting meditation. In the middle watch, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.

This is how a mendicant is dedicated to wakefulness.

When a mendicant possesses these three things their practice is a sure bet, and they have laid the groundwork for ending the defilements.”

AN3.17

Numbered Discourses 3.17

1. The Chariot-Maker

Hurting Yourself

“These three things, mendicants, lead to hurting yourself, hurting others, and hurting both.

What three?

Bad conduct by way of body, speech, and mind.

These are three things that lead to hurting yourself, hurting others, and hurting both.

These three things, mendicants, don’t lead to hurting yourself, hurting others, or hurting both.

What three?

Good conduct by way of body, speech, and mind.

These are three things that don’t lead to hurting yourself, hurting others, or hurting both.”

AN3.18

Numbered Discourses 3.18

1. The Chariot-Maker

The Realm of the Gods

“Mendicants, if wanderers who follow another religion were to ask you:

‘Reverend, do you lead the spiritual life with the ascetic Gotama so that you can be reborn in the realm of the gods?’

Being questioned like this, wouldn’t you be horrified, repelled, and disgusted?”

“Yes, sir.”

“So it seems that you are horrified, repelled, and disgusted by heavenly lifespan, beauty, happiness, glory, and sovereignty.

How much more then should you be horrified, embarrassed, and disgusted by bad conduct by way of body, speech, and mind.”

AN3.19

Numbered Discourses 3.19

1. The Chariot-Maker

A Shopkeeper (1st)

“Mendicants, a shopkeeper who has three factors is unable to acquire more wealth or to increase the wealth they’ve already acquired.

What three?

It’s when a shopkeeper doesn’t carefully focus on their work in the morning, at midday, and in the afternoon.

A shopkeeper who has these three factors is unable to acquire more wealth or to increase the wealth they’ve already acquired.

In the same way, a mendicant with three qualities is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.

What three?

It’s when a mendicant doesn’t carefully focus on a meditation subject as a basis of immersion in the morning, at midday, and in the afternoon.

A mendicant who possesses these three qualities is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.

A shopkeeper who has three factors is able to acquire more wealth or to increase the wealth they’ve already acquired.

What three?

It’s when a shopkeeper carefully focuses on their work in the morning, at midday, and in the afternoon.

A shopkeeper who has these three factors is able to acquire more wealth or to increase the wealth they’ve already acquired.

In the same way, a mendicant with three qualities is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.

What three?

It’s when a mendicant carefully focuses on a meditation subject as a basis of immersion in the morning, at midday, and in the afternoon.

A mendicant who possesses these three qualities is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.”

AN3.20

Numbered Discourses 3.20

1. The Chariot-Maker

A Shopkeeper (2nd)

“Mendicants, a shopkeeper who has three factors soon acquires great and abundant wealth.

What three?

It’s when a shopkeeper sees clearly, is indefatigable, and has supporters.

And how does a shopkeeper see clearly?

It’s when a shopkeeper knows of a product:

‘This product is bought at this price and is selling at this price. With this much investment, it’ll bring this much profit.’

That’s how a shopkeeper sees clearly.

And how is a shopkeeper indefatigable?

It’s when a shopkeeper is skilled in buying and selling products.

That’s how a shopkeeper is indefatigable.

And how does a shopkeeper have supporters?

It’s when rich, affluent, and wealthy householders or householders’ children know of him:

‘This good shopkeeper sees clearly and is indefatigable. They are capable of providing for their wives and children, and paying us back from time to time.’

They deposit money with the shopkeeper, saying:

‘With this, my good shopkeeper, earn money to provide for your wives and children, and pay us back from time to time.’

That’s how a shopkeeper has supporters.

A shopkeeper who has these three factors soon acquires great and abundant wealth.

In the same way, a mendicant with three qualities soon acquires great and abundant skillful qualities.

What three?

It’s when a mendicant sees clearly, is indefatigable, and has supporters.

And how does a mendicant see clearly?

It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

That’s how a mendicant sees clearly.

And how is a mendicant indefatigable?

It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

That’s how a mendicant is indefatigable.

And how does a mendicant have supporters?

It’s when from time to time a mendicant goes up to those mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—and asks them questions:

‘Why, sir, does it say this? What does that mean?’

Those venerables reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters.

That’s how a mendicant has supporters.

A mendicant with these three qualities soon acquires great and abundant skillful qualities.”

AN3.21

Numbered Discourses 3.21

1. Individuals

With Saviṭṭha

So I have heard.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then Venerable Saviṭṭha and Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him.

When the greetings and polite conversation were over, they sat down to one side and Venerable Sāriputta said to Venerable Saviṭṭha,

“Reverend Saviṭṭha, these three individuals are found in the world.

What three?

The direct witness, the one attained to view, and the one freed by faith.

These are the three individuals found in the world.

Of these three individuals, who do you believe to be the finest?”

“Reverend Sāriputta, these three individuals are found in the world.

What three?

The direct witness, the one attained to view, and the one freed by faith.

These are the three individuals found in the world.

Of these three individuals, I believe the individual freed by faith to be finest.

Why is that?

Because this individual’s faculty of faith is extraordinary.”

Then Sāriputta said to Mahākoṭṭhita,

“Reverend Koṭṭhita, these three people are found in the world.

What three?

The direct witness, the one attained to view, and the one freed by faith.

These are the three individuals found in the world.

Of these three individuals, who do you believe to be the finest?”

“Reverend Sāriputta, these three individuals are found in the world.

What three?

The direct witness, the one attained to view, and the one freed by faith.

These are the three individuals found in the world.

Of these three individuals, I believe the direct witness to be finest.

Why is that?

Because this individual’s faculty of immersion is extraordinary.”

Then Mahākoṭṭhita said to Sāriputta,

“Reverend Sāriputta, these three individuals are found in the world.

What three?

The direct witness, the one attained to view, and the one freed by faith.

These are the three individuals found in the world.

Of these three individuals, who do you believe to be the finest?”

“Reverend Koṭṭhita, these three people are found in the world.

What three?

The direct witness, the one attained to view, and the one freed by faith.

These are the three individuals found in the world.

Of these three individuals, I believe the individual attained to view to be finest.

Why is that?

Because this individual’s faculty of wisdom is extraordinary.”

Then Sāriputta said to Saviṭṭha and Mahākoṭṭhita,

“Each of us has spoken from the heart.

Come, reverends, let’s go to the Buddha, and tell him about this.

As he answers, so we’ll remember it.”

“Yes, reverend,” they replied.

Then Sāriputta, Saviṭṭha, and Mahākoṭṭhita went up to the Buddha, bowed, and sat down to one side.

Then Sāriputta told the Buddha of all they had discussed.

“In this matter, Sāriputta, it’s not easy to categorically declare that

one of these three individuals is finest.

In some cases, an individual freed by faith is practicing for perfection, while the direct witness and the one attained to view are once-returners or non-returners.

In this matter, it’s not easy to categorically declare that

one of these three individuals is finest.

In some cases, a direct witness is practicing for perfection, while the one freed by faith and the one attained to view are once-returners or non-returners.

In this matter, it’s not easy to categorically declare that

one of these three individuals is finest.

In some cases, one attained to view is practicing for perfection, while the one freed by faith and the direct witness are once-returners or non-returners.

In this matter, it’s not easy to categorically declare that

one of these three individuals is finest.”

AN3.22

Numbered Discourses 3.22

1. Individuals

Patients

“These three patients are found in the world.

What three?

In some cases a patient won’t recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

In some cases a patient will recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

In some cases a patient can recover from an illness, but only if they get suitable food and medicines, and a capable carer, and not if they don’t get these things.

Now, it’s for the sake of the last patient—who will recover only if they get suitable food and medicines, and a capable carer—that food, medicines, and a carer are prescribed.

But also, for the sake of this patient, the other patients should be looked after.

These are the three kinds of patients found in the world.

In the same way, these three individuals similar to patients are found in the world.

What three?

Some people don’t step into the sure path with regard to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people do step into the sure path with regard to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people can step into the sure path with regard to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims, and not when they don’t get those things.

Now, it’s for the sake of this last individual that teaching the Dhamma is prescribed, that is, the one who can step into the sure path with regard to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims.

But also, for the sake of this individual, the other people should be taught Dhamma.

These are the three individuals similar to patients found in the world.”

AN3.23

Numbered Discourses 3.23

1. Individuals

Choices

“These three individuals are found in the world.

What three?

Firstly, a certain individual makes hurtful choices by way of body, speech, and mind.

Having made these choices, they’re reborn in a hurtful world,

where hurtful contacts strike them.

Touched by hurtful contacts, they experience hurtful feelings that are absolutely painful—like the beings in hell.

Furthermore, another individual makes pleasing choices by way of body, speech, and mind.

Having made these choices, they are reborn in a pleasing world,

where pleasing contacts strike them.

Touched by pleasing contacts, they experience pleasing feelings of absolute happiness—like the gods of universal beauty.

Furthermore, another individual makes both hurtful and pleasing choices by way of body, speech, and mind.

Having made these choices, they are reborn in a world that is both hurtful and pleasing,

where hurtful and pleasing contacts strike them.

Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld.

These are the three individuals found in the world.”

AN3.24

Numbered Discourses 3.24

1. Individuals

Very Helpful

“Mendicants, these three individuals are very helpful to another.

What three?

The individual who has enabled you to go for refuge to the Buddha, the teaching, and the Saṅgha.

This individual is very helpful to another.

Furthermore, the individual who has enabled you to truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

This individual is very helpful to another.

Furthermore, the individual who has enabled you to realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with your own insight in this very life due to the ending of defilements.

This individual is very helpful to another.

These are the three individuals who are very helpful to another individual.

And I say that there is no one more helpful to another than these three individuals.

And I also say that it’s not easy to repay these three individuals by bowing down to them, rising up for them, greeting them with cupped palms, and observing proper etiquette for them; or by providing them with robes, almsfood, lodgings, and medicines and supplies for the sick.”

AN3.25

Numbered Discourses 3.25

1. Individuals

Like Diamond

“These three individuals are found in the world.

What three?

An individual with a mind like an open sore, an individual with a mind like lightning, and an individual with a mind like diamond.

And who has a mind like an open sore?

It’s an individual who is irritable and bad-tempered.

Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness.

They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more.

In the same way, an individual is irritable and bad-tempered.

Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness.

This is called an individual with a mind like an open sore.

And who has a mind like lightning?

It’s an individual who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

They’re like a person with keen eyes in the dark of the night, who sees by a flash of lightning.

In the same way, an individual truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

This is called an individual with a mind like lightning.

And who has a mind like diamond?

It’s an individual who realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

It’s like a diamond, which can’t be cut by anything at all, not even a gem or a stone.

In the same way, an individual realizes the undefiled freedom of heart and freedom by wisdom … in this very life …

This is called an individual with a mind like diamond.

These are the three individuals found in the world.”

AN3.26

Numbered Discourses 3.26

1. Individuals

Associates

“These three individuals are found in the world.

What three?

There is an individual you shouldn’t associate with, accompany, or attend.

There is an individual you should associate with, accompany, and attend.

There is an individual you should associate with, accompany, and attend with honor and respect.

Who is the individual you shouldn’t associate with, accompany, or attend?

It’s an individual who is inferior in terms of ethics, immersion, and wisdom.

You shouldn’t associate with, accompany, or attend such an individual, except out of kindness and sympathy.

Who is the individual you should associate with, accompany, and attend?

It’s an individual who is similar in terms of ethics, immersion, and wisdom.

You should associate with, accompany, and attend such an individual.

Why is that?

Thinking, ‘Since our ethical conduct is similar, we can discuss ethics, the conversation will flow, and we’ll both be at ease.

Since our immersion is similar, we can discuss immersion, the conversation will flow, and we’ll both be at ease.

Since our wisdom is similar, we can discuss wisdom, the conversation will flow, and we’ll both be at ease.’

That’s why you should associate with, accompany, and attend such an individual.

Who is the individual you should associate with, accompany, and attend with honor and respect?

It’s an individual who is superior in terms of ethics, immersion, and wisdom.

You should associate with, accompany, and attend such an individual with honor and respect.

Why is that?

Thinking, ‘I’ll fulfill the entire spectrum of ethical conduct I haven’t yet fulfilled, or support with wisdom in every situation the ethical conduct I’ve already fulfilled.

I’ll fulfill the entire spectrum of immersion I haven’t yet fulfilled, or support with wisdom in every situation the immersion I’ve already fulfilled.

I’ll fulfill the entire spectrum of wisdom I haven’t yet fulfilled, or support with wisdom in every situation the wisdom I’ve already fulfilled.’

That’s why you should associate with, accompany, and attend this individual with honor and respect.

These are the three individuals found in the world.

A man who associates with an inferior goes downhill,

but associating with an equal, you’ll never decline;

following the best, you’ll quickly rise up,

so you should keep company with people better than you.”

AN3.27

Numbered Discourses 3.27

1. Individuals

You Should be Disgusted

“These three individuals are found in the world.

What three?

There is an individual you should be disgusted by, and you shouldn’t associate with, accompany, or attend them.

There is an individual you should regard with equanimity, and you shouldn’t associate with, accompany, or attend them.

There is an individual you should associate with, accompany, and attend.

Who is the individual you should be disgusted by, and not associate with, accompany, or attend?

It’s an individual who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved.

You should be disgusted by such an individual, and you shouldn’t associate with, accompany, or attend them.

Why is that?

Even if you don’t follow the example of such an individual, you still get a bad reputation:

‘That individual has bad friends, companions, and associates.’

They’re like a snake that’s been living in a pile of dung. Even if it doesn’t bite, it’ll still rub off on you.

In the same way, even if you don’t follow the example of such an individual, you still get a bad reputation:

‘That individual has bad friends, companions, and associates.’

That’s why you should be disgusted by such an individual, and you shouldn’t associate with, accompany, or attend them.

Who is the individual you should regard with equanimity, and not associate with, accompany, or attend?

It’s an individual who is irritable and bad-tempered.

Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness.

They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more.

In the same way, someone is irritable and bad-tempered.

They’re like a firebrand of pale-moon ebony, which, when you hit it with a stick or a stone, sizzles and crackles even more.

In the same way, someone is irritable and bad-tempered.

They’re like a sewer, which, when you stir it with a stick or a stone, stinks even more.

In the same way, an individual is irritable and bad-tempered.

Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness.

You should regard such an individual with equanimity, and you shouldn’t associate with, accompany, or attend them.

Why is that?

Thinking, ‘They might abuse or insult me, or do me harm.’

That’s why you should regard such an individual with equanimity, and you shouldn’t associate with, accompany, or attend them.

Who is the individual you should associate with, accompany, and attend?

It’s an individual who is ethical, of good character.

You should associate with, accompany, and attend such an individual.

Why is that?

Even if you don’t follow the example of such an individual, you still get a good reputation:

‘That individual has good friends, companions, and associates.’

That’s why you should associate with, accompany, and attend such an individual.

These are the three individuals found in the world.

A man who associates with an inferior goes downhill,

but associating with an equal, you’ll never decline;

following the best, you’ll quickly rise up,

so you should keep company with people better than you.”

AN3.28

Numbered Discourses 3.28

1. Individuals

Speech like Dung

“These three individuals are found in the world.

What three?

One with speech like dung, one with speech like flowers, and one with speech like honey.

And who has speech like dung?

It’s an individual who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my man, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

This is called an individual with speech like dung.

And who has speech like flowers?

It’s an individual who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my man, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

This is called an individual with speech like flowers.

And who has speech like honey?

It’s an individual who gives up harsh speech.

They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.

This is called an individual with speech like honey.

These are the three individuals found in the world.”

AN3.29

Numbered Discourses 3.29

1. Individuals

Blind

“These three individuals are found in the world.

What three?

The blind, the one-eyed, and the two-eyed.

Who is the blind individual?

It’s someone who doesn’t have the kind of vision that’s needed to acquire more wealth or to increase the wealth they’ve already acquired.

Nor do they have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those with a portion of dark or bright.

This is called a blind individual.

Who is the individual with one eye?

It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired.

But they don’t have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those with a portion of dark or bright.

This is called a one-eyed individual.

Who is the individual with two eyes?

It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired.

And they have the kind of vision that’s needed to know the difference between skillful and unskillful, blameworthy and blameless, inferior and superior, or qualities on the side of dark and bright.

This is called a two-eyed individual.

These are the three individuals found in the world.

Neither suitable wealth,

nor merit do they make.

They hold a losing hand on both counts,

those who are blind, with ruined eyes.

And now the one-eyed

individual is explained.

By methods good and bad,

that devious person seeks wealth.

Both by fraudulent, thieving deeds,

and also by lies,

the young man’s skilled at piling up money,

and enjoying sensual pleasures.

From here they go to hell—

the one-eyed person is ruined.

And now the two-eyed is explained,

the best individual.

Their wealth is earned legitimately,

money acquired by their own hard work.

They give with best of intentions,

that peaceful-hearted man.

They go to a good place,

where there is no sorrow.

The blind and the one-eyed,

you should avoid from afar.

But you should keep the two-eyed close,

the best individual.”

AN3.30

Numbered Discourses 3.30

1. Individuals

Upside-down

“These three individuals are found in the world.

What three?

One with upside-down wisdom, one with wisdom on their lap, and one with widespread wisdom.

And who is the individual with upside-down wisdom?

It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants.

The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.

But even while sitting there, that person doesn’t apply the mind to the beginning, middle, or end of the discussion.

And when they rise from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion.

It’s like when a pot full of water is tipped over, so the water drains out and doesn’t stay.

In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants.

The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.

But even while sitting there, that person doesn’t apply the mind to the discussion in the beginning, middle, or end.

And when they rise from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion.

This is called an individual with upside-down wisdom.

And who is the individual with wisdom on their lap?

It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants.

The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.

While sitting there, that person applies the mind to the discussion in the beginning, middle, and end.

But when they rise from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion.

It’s like a person who has different kinds of food crammed on their lap—

such as sesame, rice, sweets, or jujube—

so that if they rise from the seat without mindfulness, everything gets scattered.

In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants.

The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.

While sitting there, that person applies the mind to the discussion in the beginning, middle, and end.

But when they rise from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion.

This is called an individual with wisdom on their lap.

And who is the individual with widespread wisdom?

It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants.

The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.

While sitting there, they apply the mind to the discussion in the beginning, middle, and end.

And when they rise from their seat, they continue to apply the mind to the beginning, middle, or end of the discussion.

It’s like when a pot full of water is set straight, so the water stays and doesn’t drain out.

In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants.

The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.

While sitting there, they apply the mind to the discussion in the beginning, middle, and end.

And when they rise from their seat, they continue to apply the mind to the beginning, middle, or end of the discussion.

This is called an individual with widespread wisdom.

These are the three individuals found in the world.

A person with upside-down wisdom,

is a simpleton and cannot see,

and even if they frequently

go into the mendicants’ presence,

such a person can’t learn

the beginning, middle, or end

of the discussion,

for their wisdom is lacking.

the individual with wisdom on their lap

is better than that, it’s said;

but even if they frequently

go into the mendicants’ presence,

such a person can only learn

the beginning, middle, and end

while sitting in that seat;

but they’ve only grasped the phrasing,

for when they rise their understanding fails,

and what they’ve learned is lost.

The person with widespread wisdom

is better than that, it’s said;

and if they, too, frequently

go into the mendicants’ presence,

one such can learn

the beginning, middle, and end

while sitting in that seat;

and when they’ve grasped the phrasing,

they remember it with the best of intentions.

That peaceful-hearted man,

practicing in line with the teaching,

would make an end of suffering.”

AN3.31

Numbered Discourses 3.31

1. Messengers of the Gods

With Divinity

“Mendicants, a family where the children honor their parents in their home is said to live with divinity.

A family where the children honor their parents in their home is said to live with the first tutors.

A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods.

‘Divinity’ is a term for your parents.

‘First tutors’ is a term for your parents.

‘Worthy of offerings dedicated to the gods’ is a term for your parents.

Why is that?

Parents are very helpful to their children, they raise them, nurture them, and show them the world.

Parents are said to be ‘divinity’

and ‘first tutors’, it’s said.

They’re worthy of offerings dedicated to the gods from their children,

for they love their offspring.

Therefore an astute person

would revere them and honor them

with food and drink,

clothes and bedding,

anointing and bathing,

and by washing their feet.

Because they look after

their parents like this,

in this life they’re praised by the astute,

and they depart to rejoice in heaven.”

AN3.32

Numbered Discourses 3.32

1. Messengers of the Gods

With Ānanda

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Could it be, sir, that a mendicant might gain a state of immersion such that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for externally for all signs;

and that they’d live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more?”

“It could be, Ānanda, that a mendicant gains a state of immersion such that they have no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for externally for all signs;

and that they’d live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more.”

“But how could this be, sir?”

“Ānanda, it’s when a mendicant thinks:

‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

That’s how, Ānanda, a mendicant might gain a state of immersion such that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for externally for all signs;

and that they’d live having achieved the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more.

And Ānanda, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Puṇṇaka’ when I said:

‘Having appraised the world high and low,

there is nothing in the world that disturbs them.

Peaceful, unclouded, untroubled, with no need for hope—

they’ve crossed over rebirth and old age, I declare.’”

AN3.33

Numbered Discourses 3.33

1. Messengers of the Gods

With Sāriputta

Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,

“Maybe I’ll teach Dhamma in brief,

maybe in detail,

maybe both in brief and in detail.

But it’s hard to find anyone who understands.”

“Now is the time, Blessed One! Now is the time, Holy One!

Let the Buddha teach Dhamma in brief, in detail, and both in brief and in detail.

There will be those who understand the teaching!”

“So, Sāriputta, you should train like this:

‘There’ll be no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit externally for all signs; and we’ll live having achieved the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more.’

That’s how you should train.

When a mendicant has no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit externally for all signs; and they live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more—

they’re called

a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.

And Sāriputta, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Udaya’ when I said:

‘The giving up of both

sensual desires and displeasures,

the casting aside of dullness,

and the prevention of remorse;

pure equanimity and mindfulness,

preceded by investigation of principles—

this, I declare, is liberation by enlightenment,

the smashing of ignorance.’”

AN3.34

Numbered Discourses 3.34

1. Messengers of the Gods

Sources

“Mendicants, there are these three sources that give rise to deeds.

What three?

Greed, hate, and delusion are sources that give rise to deeds.

Any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new incarnation is born.

And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Any deed that emerges from hate—born, sourced, and originated from hate—ripens where that new incarnation is born.

And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new incarnation is born.

And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field,

and the heavens provide plenty of rain.

Then those seeds would grow, increase, and mature.

In the same way, any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new incarnation is born.

And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Any deed that emerges from hate …

Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new incarnation is born.

And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

These are three sources that give rise to deeds.

Mendicants, there are these three sources that give rise to deeds.

What three?

Contentment, love, and understanding are sources that give rise to deeds.

Any deed that emerges from contentment—born, sourced, and originated from contentment—is given up when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Any deed that emerges from love—born, sourced, and originated from love—is abandoned when hate is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept.

But someone would burn them with fire,

reduce them to ashes,

and whisk away the ashes in a strong wind, or glide them down a swift stream.

Then those seeds would be cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

In the same way, any deed that emerges from contentment—born, sourced, and originated from contentment—is abandoned when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Any deed that emerges from love …

Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with.

It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

These are three sources that give rise to deeds.

When an ignorant person acts

out of greed, hate, or delusion,

any deeds they have done,

a little or a lot,

are to be experienced right here,

not in any other place.

So a wise person,

a mendicant arousing knowledge

of the outcome of greed, hate, and delusion,

would abandon all bad destinies.”

AN3.35

Numbered Discourses 3.35

1. Messengers of the Gods

With Hatthaka

So I have heard.

At one time the Buddha was staying near Āḷavī, on a mat of leaves by a cow-path in a rosewood grove.

Then as Hatthaka of Āḷavī was going for a walk he saw the Buddha sitting on that mat of leaves.

He went up to the Buddha, bowed, sat down to one side, and said,

“Sir, I trust the Buddha slept well?”

“Yes, prince, I slept well.

I am one of those who sleep at ease in the world.”

“The winter nights are cold, sir, and it’s the week of mid-winter, when the snow falls. Rough is the ground trampled under the cows’ hooves, and thin is the mat of leaves. The leaves are sparse on the trees, the ocher robes are cold, and cold blows the north wind.

And yet the Buddha says,

‘Yes, prince, I slept well.

I am one of those who sleep at ease in the world.’”

“Well then, prince, I’ll ask you about this in return, and you can answer as you like.

What do you think? Take the case of a householder or his son, who lives in a bungalow, plastered inside and out, draft-free, with door fastened and window shuttered.

His couch is spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide. It has a canopy above and red pillows at both ends.

An oil lamp is burning there,

while his four wives attend to him in all manner of agreeable ways.

What do you think, prince, would he sleep at ease, or not?

Or how do you see this?”

“He would sleep at ease, sir.

Of those who sleep at ease in the world, he would be one.”

“What do you think, prince?

Is it not possible that a fever born of greed—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?”

“Yes, sir.”

“The greed that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future.

That’s why I sleep at ease.

What do you think, prince?

Is it not possible that a fever born of hate …

or a fever born of delusion—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?”

“Yes, sir.”

“The delusion that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future.

That’s why I sleep at ease.

A brahmin who is fully quenched

always sleeps at ease.

Sensual pleasures slip off them,

they’re cooled, free of attachments.

Since they’ve cut off all clinging,

and removed the stress from the heart,

the peaceful sleep at ease,

having found peace of mind.”

AN3.36

Numbered Discourses 3.36

1. Messengers of the Gods

Messengers of the Gods

“There are, mendicants, these three messengers of the gods.

What three?

Firstly, someone does bad things by way of body, speech, and mind.

When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

The wardens of hell take them by the arms and present them to King Yama, saying,

‘Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family.

May Your Majesty punish them!’

King Yama pursues, presses, and grills them about the first messenger of the gods:

‘My man, did you not see the first messenger of the gods that appeared among human beings?’

They say,

‘I saw nothing, sir.’

King Yama says to them,

‘My man, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’

They say,

‘I saw that, sir.’

King Yama says to them,

‘My man, did it not occur to you—being sensible and mature—

“I, too, am liable to grow old. I’m not exempt from old age. I’d better do good by way of body, speech, and mind”?’

They say,

‘I couldn’t, sir. I was negligent.’

King Yama says to them,

‘My man, because you were negligent, you didn’t do good by way of body, speech, and mind.

Well, they’ll definitely punish you to fit your negligence.

That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.

That bad deed was done by you alone, and you alone will experience the result.’

King Yama grills them about the second messenger of the gods:

‘My man, did you not see the second messenger of the gods that appeared among human beings?’

They say,

‘I saw nothing, sir.’

King Yama says to them,

‘My man, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’

They say,

‘I saw that, sir.’

King Yama says to them,

‘My man, did it not occur to you—being sensible and mature—

“I, too, am liable to become sick. I’m not exempt from sickness. I’d better do good by way of body, speech, and mind”?’

They say,

‘I couldn’t, sir. I was negligent.’

King Yama says to them,

‘My man, because you were negligent, you didn’t do good by way of body, speech, and mind.

Well, they’ll definitely punish you to fit your negligence.

That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.

That bad deed was done by you alone, and you alone will experience the result.’

King Yama grills them about the third messenger of the gods:

‘My man, did you not see the third messenger of the gods that appeared among human beings?’

They say,

‘I saw nothing, sir.’

King Yama says to them,

‘My man, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?’

They say,

‘I saw that, sir.’

King Yama says to them,

‘My man, did it not occur to you—being sensible and mature—

“I, too, am liable to die. I’m not exempt from death. I’d better do good by way of body, speech, and mind”?’

They say,

‘I couldn’t, sir. I was negligent.’

King Yama says to them,

‘My man, because you were negligent, you didn’t do good by way of body, speech, and mind.

Well, they’ll definitely punish you to fit your negligence.

That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.

That bad deed was done by you alone, and you alone will experience the result.’

After grilling them about the third messenger of the gods, King Yama falls silent.

The wardens of hell punish them with the five-fold crucifixion.

They drive red-hot stakes through the hands and feet, and another in the middle of the chest.

And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

The wardens of hell throw them down and hack them with axes. …

They hang them upside-down and hack them with hatchets. …

They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. …

They make them climb up and down a big mountain of burning coals, blazing and glowing. …

The wardens of hell turn them upside down and throw them in a red-hot copper pot, burning, blazing, and glowing.

There they’re seared in boiling scum, and they’re swept up and down and round and round.

And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

The wardens of hell toss them into the Great Hell.

Now, about that Great Hell:

‘Four are its corners, four its doors,

neatly divided section by section.

Surrounded by an iron wall,

of iron is its roof.

The ground is even made of iron,

it burns with fierce fire.

The heat forever radiates

a hundred leagues around.’

Once upon a time, King Yama thought,

‘Those who do such bad deeds in the world receive these many different punishments.

Oh, I hope I may be reborn as a human being! And that a Realized One—a perfected one, a fully awakened Buddha—arises in the world! And that I may pay homage to the Buddha!

Let that Buddha teach me Dhamma, so that I may understand his teaching!’

Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.

When warned by the gods’ messengers,

those sons of Manu who are negligent

sorrow for a long time

when they go to that wretched place.

When warned by the gods’ messengers,

the good and true persons here

never neglect

the teaching of the Noble One.

Seeing the danger in grasping,

the origin of birth and death,

the unattached are freed

with the ending of birth and death.

Happy, they’ve come to a safe place,

quenched in this very life.

They’ve gone beyond all enmities and fears,

and risen above all suffering.”

AN3.37

Numbered Discourses 3.37

1. Messengers of the Gods

The Four Great Kings (1st)

“On the eighth day of the fortnight, mendicants, the ministers and councillors of the four great kings wander about the world, thinking:

‘Hopefully most humans are paying due respect to their parents, ascetics and brahmins, honoring the elders in their families, observing and keeping vigil on the sabbath, and making merit.’

And on the fourteenth day of the fortnight, the sons of the four great kings wander about the world, thinking:

‘Hopefully most humans are paying due respect to their parents … and making merit.’

And on the fifteenth day sabbath, the four great kings themselves wander about the world, thinking:

‘Hopefully most humans are paying due respect to their parents … and making merit.’

If only a few humans are paying due respect to their parents … and making merit,

the four great kings address the gods of the thirty-three, seated together in the Hall of Clear Right:

‘Only a few humans are paying due respect to their parents … and making merit.’

Then the gods of the thirty-three are disappointed, thinking,

‘The heavenly hosts will dwindle, while the titan hosts will swell!’

But if many humans are paying due respect to their parents … and making merit,

the four great kings address the gods of the thirty-three, seated together in the Hall of Clear Right:

‘Many humans are paying due respect to their parents … and making merit.’

Then the gods of the thirty-three are pleased, thinking,

‘The heavenly hosts will swell, while the titan hosts will dwindle!’

Once upon a time, Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse:

‘Whoever wants to be like me

would observe the sabbath

complete in all eight factors,

on the fourteenth and the fifteenth days,

and the eighth day of the fortnight,

as well as on the fortnightly special displays.’

But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken.

Why is that?

Because Sakka, lord of gods, is not free of greed, hate, and delusion.

But for a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—it is appropriate to say:

‘Whoever wants to be like me

would observe the sabbath,

complete in all eight factors,

on the fourteenth and the fifteenth days,

and the eighth day of the fortnight,

as well as on the fortnightly special displays.’

Why is that?

Because that mendicant is free of greed, hate, and delusion.”

AN3.38

Numbered Discourses 3.38

1. Messengers of the Gods

The Four Great Kings (2nd)

“Once upon a time, mendicants, Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse:

‘Whoever wants to be like me

would observe the sabbath

complete in all eight factors,

on the fourteenth and the fifteenth days,

and the eighth day of the fortnight,

as well as on the fortnightly special displays.’

But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken.

Why is that?

Because Sakka, lord of gods, is not exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is not exempt from suffering, I say.

But for a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—it is appropriate to say:

‘Whoever wants to be like me

would observe the sabbath,

complete in all eight factors,

on the fourteenth and the fifteenth days,

and the eighth day of the fortnight,

as well as on the fortnightly special displays.’

Why is that?

Because that mendicant is exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is exempt from suffering, I say.”

AN3.39

Numbered Discourses 3.39

1. Messengers of the Gods

A Delicate Lifestyle

“My lifestyle was delicate, mendicants, most delicate, extremely delicate.

In my father’s home, lotus ponds were made just for me.

In some, blue water lilies blossomed, while in others, there were pink or white lotuses, just for my benefit.

I only used sandalwood from Kāsi, and my turbans, jackets, sarongs, and upper robes also came from Kāsi.

And a white parasol was held over me night and day, with the thought:

‘Don’t let cold, heat, grass, dust, or damp bother him.’

I had three stilt longhouses—one for the winter, one for the summer, and one for the rainy season.

I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men.

While the bondservants, workers, and staff in other houses are given sour gruel with false black pepper to eat, in my father’s home they are given fine rice with meat.

Amid such prosperity and such a delicate lifestyle, I thought:

‘When an unlearned ordinary person—who is liable to grow old, not being exempt from old age—sees someone else who is old, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation.

But since I, too, am liable to grow old, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is old.’

Reflecting like this, I entirely gave up the vanity of youth.

‘When an unlearned ordinary person—who is liable to get sick, not being exempt from sickness—sees someone else who is sick, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation.

But since I, too, am liable to get sick, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is sick.’

Reflecting like this, I entirely gave up the vanity of health.

‘When an unlearned ordinary person—who is liable to die, not being exempt from death—sees someone else who is dead, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation.

But since I, too, am liable to die, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is dead.’

Reflecting like this, I entirely gave up the vanity of life.

There are these three vanities.

What three?

The vanity of youth, of health, and of life.

Intoxicated with the vanity of youth, an unlearned ordinary person does bad things by way of body, speech, and mind.

When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Intoxicated with the vanity of health …

Intoxicated with the vanity of life, an unlearned ordinary person does bad things by way of body, speech, and mind.

When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Intoxicated with the vanity of youth, health, or life, a mendicant resigns the training and returns to a lesser life.

For others, sickness is natural,

and so are old age and death.

Though this is how their nature is,

ordinary people feel disgusted.

If I were to be disgusted

with creatures whose nature is such,

it would not be appropriate for me,

since my life is just the same.

Living in such a way,

I understood the truth without attachments.

I mastered all vanities—

of health, of youth,

and even of life—

seeing renunciation as sanctuary.

Zeal sprang up in me

as I looked to extinguishment.

Now I’m unable

to indulge in sensual pleasures;

there’s no turning back,

I’m committed to the spiritual life.”

AN3.40

Numbered Discourses 3.40

1. Messengers from the Gods

In Charge

“There are, mendicants, these three things to put in charge.

What three?

Putting oneself, the world, or the teaching in charge.

And what, mendicants, is putting oneself in charge?

It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:

‘I didn’t go forth from the lay life to homelessness for the sake of a robe,

almsfood, lodgings, or rebirth in this or that state.

But I was swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering.

And I thought, “Hopefully I can make an end to this entire mass of suffering.”

But it would not be appropriate for me to seek sensual pleasures like those I abandoned when I went forth, or even worse.’

Then they reflect:

‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’

Putting themselves in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure.

This is called putting oneself in charge.

And what, mendicants, is putting the world in charge?

It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:

‘I didn’t go forth from the lay life to homelessness for the sake of a robe,

almsfood, lodgings, or rebirth in this or that state.

But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering.

And I thought, “Hopefully I can make an end to this entire mass of suffering.”

And now, since I’ve now gone forth, I might have sensual, malicious, or cruel thoughts. But the population of the world is large,

and there are ascetics and brahmins who have psychic power—they’re clairvoyant, and can read the minds of others.

They see far without being seen, even by those close; and they understand the minds of others.

They would know me:

“Look at this gentleman; he’s gone forth out of faith from the lay life to homelessness, but he’s living mixed up with bad, unskillful qualities.”

And there are deities, too, who have psychic power—they’re clairvoyant, and can read the minds of others.

They see far without being seen, even by those close; and they understand the minds of others.

They would know me:

“Look at this gentleman; he’s gone forth out of faith from the lay life to homelessness, but he’s living mixed up with bad, unskillful qualities.”’

Then they reflect:

‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’

Putting the world in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure.

This is called putting the world in charge.

And what, mendicants, is putting the teaching in charge?

It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:

‘I didn’t go forth from the lay life to homelessness for the sake of a robe,

almsfood, lodgings, or rebirth in this or that state.

But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering.

And I thought, “Hopefully I can make an end to this entire mass of suffering.”

The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

I have spiritual companions who live knowing and seeing.

Now that I’ve gone forth in this well explained teaching and training, it would not be appropriate for me to live lazy and heedless.’

Then they reflect:

‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’

Putting the teaching in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure.

This is called putting the teaching in charge.

These are the three things to put in charge.

There’s no privacy in the world,

for someone who does bad deeds.

You’ll know for yourself,

whether you’ve lied or told the truth.

When you witness your good self,

you despise it;

while you disguise

your bad self inside yourself.

The gods and the Realized One see

the fool who lives unjustly in the world.

So with yourself in charge, live mindfully;

with the world in charge, be alert and practice absorption;

with the teaching in charge, live in line with that teaching:

a sage who tries for the truth doesn’t deteriorate.

Māra’s conquered; the terminator’s overcome:

one who strives reaches the end of rebirth.

Unaffected, intelligent, knowing the world—

that sage is determined by nothing at all.”

AN3.41

Numbered Discourses 3.41

1. The Lesser Chapter

Present

“Mendicants, when three things are present, a faithful gentleman brims with much merit.

What three?

When faith is present,

when a gift to give is present,

and when those worthy of a religious donation are present.

When these three things are present, a faithful gentleman brims with much merit.”

AN3.42

Numbered Discourses 3.42

1. The Lesser Chapter

Three Grounds

“There are three grounds, mendicants, by which a person with faith and confidence can be known.

What three?

They like to see ethical people. They like to hear the true teaching. And they live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.

These are the three grounds by which a person with faith and confidence can be known.

They like to see ethical people;

they want to hear the true teaching;

they’ve driven out the stain of stinginess:

that’s who’s called an individual of faith.”

AN3.43

Numbered Discourses 3.43

1. The Lesser Chapter

Good Reasons

“Mendicants, taking three reasons into consideration provides quite enough motivation to teach Dhamma to another.

What three?

When the teacher understands the meaning and the teaching.

When the audience understands the meaning and the teaching.

When both the teacher and the audience understand the meaning and the teaching.

Taking these three reasons into consideration provides quite enough motivation to teach Dhamma to another.”

AN3.44

Numbered Discourses 3.44

1. The Lesser Chapter

When Conversation Flows

“In three situations, mendicants, conversation flows.

What three?

When the teacher understands the meaning and the teaching.

When the audience understands the meaning and the teaching.

When both the teacher and the audience understand the meaning and the teaching.

These are the three situations in which conversation flows.”

AN3.45

Numbered Discourses 3.45

1. The Lesser Chapter

Recommended by the Astute

“Mendicants, these three things are recommended by astute true persons.

What three?

Giving,

going forth,

and taking care of your mother and father.

These are the three things recommended by astute true persons.

The virtuous recommend giving,

harmlessness, restraint, and self-control;

caring for mother and father,

and peaceful spiritual practitioners.

These are the things recommended by the good,

which the astute should cultivate.

A noble one, having vision,

will enjoy a world of grace.”

AN3.46

Numbered Discourses 3.46

1. The Lesser Chapter

Ethical

“Mendicants, when ethical renunciates are supported by a town or village,

the people there brim with much merit in three ways.

What three?

By way of body, speech, and mind.

When ethical renunciates are supported by a town or village,

the people there brim with much merit in these three ways.”

AN3.47

Numbered Discourses 3.47

1. The Lesser Chapter

Characteristics of the Conditioned

“Mendicants, the conditioned has these three characteristics.

What three?

Arising is evident, vanishing is evident, and change while persisting is evident.

These are the three characteristics of the conditioned.”

Characteristics of the Unconditioned

“The unconditioned has these three characteristics.

What three?

No arising is evident, no vanishing is evident, and no change while persisting is evident.

These are the three characteristics of the unconditioned.”

AN3.48

Numbered Discourses 3.48

1. The Lesser Chapter

The King of Mountains

“Mendicants, great sal trees grow in three ways supported by the Himalayas, the king of mountains.

What three?

The branches, leaves, and foliage; the bark and shoots; and the softwood and heartwood.

Great sal trees grow in these three ways supported by the Himalayas, the king of mountains.

In the same way, a family grows in three ways supported by a family head with faith.

What three?

Faith, ethics, and wisdom.

A family grows in these three ways supported by a family head with faith.

Supported by the rocky mountain

in the wilds, the formidable forest,

the tree grows

to become lord of the forest.

So too, when the family head

is ethical and faithful,

supported by them, they grow:

children, partners, and kin,

colleagues, relatives,

and those dependent for their livelihood.

Seeing the ethical conduct of the virtuous,

the generosity and good deeds,

those who see clearly

do likewise.

Having practiced the teaching here,

the path that goes to a good place,

they delight in the heavenly realm,

enjoying all the pleasures they desire.”

AN3.49

Numbered Discourses 3.49

1. The Lesser Chapter

Keen

“In three situations, mendicants, you should be keen.

What three?

You should be keen to prevent bad, unskillful qualities from arising. You should be keen to give rise to skillful qualities. And you should be keen to endure physical pain—sharp, severe, acute, unpleasant, disagreeable, life-threatening.

In these three situations, you should be keen.

It’s a mendicant who is keen to prevent bad, unskillful qualities from arising. They’re keen to give rise to skillful qualities. And they’re keen to endure physical pain—sharp, severe, acute, unpleasant, disagreeable, life-threatening.

This is called a mendicant who is keen, alert, and mindful so as to rightly make an end of suffering.”

AN3.50

Numbered Discourses 3.50

1. The Lesser Chapter

A Master Thief

“Mendicants, a master thief with three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.

What three?

A master thief relies on uneven ground, on thick cover, and on the powerful.

And how does a master thief rely on uneven ground?

It’s when a master thief relies on inaccessible riverlands or rugged mountains.

That’s how a master thief relies on uneven ground.

And how does a master thief rely on thick cover?

It’s when a master thief relies on thick grass, thick trees, a blind spot, or a large forest grove.

That’s how a master thief relies on thick cover.

And how does a master thief rely on the powerful?

It’s when a master thief relies on rulers or their chief ministers.

They think:

‘If anyone accuses me of anything, these rulers or their chief ministers will speak in my defense in the case.’

And that’s exactly what happens.

That’s how a master thief relies on the powerful.

A master thief with these three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.

In the same way, when a bad mendicant has three factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

What three?

A bad mendicant relies on uneven ground, on thick cover, and on the powerful.

And how does a bad mendicant rely on uneven ground?

It’s when a bad mendicant has unethical conduct by way of body, speech, and mind.

That’s how a bad mendicant relies on uneven ground.

And how does a bad mendicant rely on thick cover?

It’s when a bad mendicant has wrong view, he’s attached to an extremist view.

That’s how a bad mendicant relies on thick cover.

And how does a bad mendicant rely on the powerful?

It’s when a bad mendicant relies on rulers or their chief ministers.

They think:

‘If anyone accuses me of anything, these rulers or their chief ministers will speak in my defense in the case.’

And that’s exactly what happens.

That’s how a bad mendicant relies on the powerful.

When a bad mendicant has these three qualities, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.”

AN3.51

Numbered Discourses 3.51

1. Brahmins

Two Brahmins (1st)

Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, a hundred and twenty years old—went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, they sat down to one side, and said to the Buddha:

“We brahmins, worthy Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old.

And we haven’t done what is good and skillful, nor have we made a shelter from fear.

Advise us, worthy Gotama, instruct us! It will be for our lasting welfare and happiness.”

“Indeed, brahmins, you’re old, elderly and senior.

And you haven’t done what is good and skillful, nor have you made a shelter from fear.

This world is led onward by old age, sickness, and death.

But restraint here by way of body, speech, and mind is the shelter, asylum, island, refuge, and final haven for the departed.

This life, so very short, is led onward.

One led on to old age has no shelter.

Seeing this peril in death,

do good deeds that bring you joy.

The restraint practiced here—

of body, speech, and mind—

leads the departed to happiness,

as the good deeds done while living.”

AN3.52

Numbered Discourses 3.52

1. Brahmins

Two Brahmins (2nd)

Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, a hundred and twenty years old—went up to the Buddha, bowed, sat down to one side, and said to him:

“We brahmins, worthy Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old.

And we haven’t done what is good and skillful, nor have we made a shelter from fear.

Advise us, worthy Gotama, instruct us! It will be for our lasting welfare and happiness.”

“Indeed, brahmins, you’re old, elderly and senior.

And you haven’t done what is good and skillful, nor have you made a shelter from fear.

This world is burning with old age, sickness, and death.

But restraint here by way of body, speech, and mind is the shelter, asylum, island, refuge, and final haven for the departed.

When your house is on fire,

you rescue the pot

that’s useful,

not the one that’s burnt.

And as the world is on fire

with old age and death,

you should rescue by giving,

for what’s given is rescued.

The restraint practiced here—

of body, speech, and mind—

leads the departed to happiness,

as the good deeds done while living.”

AN3.53

Numbered Discourses 3.53

1. Brahmins

A Certain Brahmin

Then a brahmin went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:

“Worthy Gotama, they speak of ‘a teaching apparent in the present life’.

In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

“A greedy person, overcome and overwhelmed by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.

When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.

This is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

A hateful person, overcome by hate, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.

When hate has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.

This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.

When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.

This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“Excellent, worthy Gotama! Excellent!

As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.

I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.

From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN3.54

Numbered Discourses 3.54

1. Brahmins

A Wanderer

Then a brahmin wanderer went up to the Buddha … Seated to one side he said to the Buddha:

“Worthy Gotama, they speak of ‘a teaching apparent in the present life’.

In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.

When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.

A greedy person does bad things by way of body, speech, and mind.

When greed has been given up, they don’t do bad things by way of body, speech, and mind.

A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both.

When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both.

This is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

A hateful person …

A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.

When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.

A deluded person does bad things by way of body, speech, and mind.

When delusion has been given up, they don’t do bad things by way of body, speech, and mind.

A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both.

When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both.

This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“Excellent, worthy Gotama! Excellent! …

From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN3.55

Numbered Discourses 3.55

1. Brahmins

Quenched

Then the brahmin Jānussoṇi went up to the Buddha, bowed, sat down to one side, and said to him:

“Worthy Gotama, they say that ‘extinguishment is apparent in the present life’.

In what way is extinguishment apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.

When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.

This is how extinguishment is apparent in the present life.

A hateful person …

A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.

When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.

This, too, is how extinguishment is apparent in the present life.

When you experience the ending of greed, hate, and delusion without remainder,

that’s how extinguishment is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“Excellent, worthy Gotama! Excellent! …

From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN3.56

Numbered Discourses 3.56

1. Brahmins

Breaking Apart

Then a certain well-to-do brahmin went up to the Buddha, and seated to one side he said to him:

“Worthy Gotama, I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said:

‘In the old days this world was so full of humans you’d think they were squashed together. The villages, towns, and capital cities were no more than a chicken’s flight apart.’

What is the cause, worthy Gotama, what is the reason why these days human numbers have dwindled, a decline in population is evident, and whole villages, towns, cities, and countries have disappeared?”

“These days, brahmin, humans just love illicit desire. They’re overcome by immoral greed, and mired in wrong religious teachings.

Taking up sharp knives, they murder each other. And so many people perish.

This is the cause, this is the reason why these days human numbers have dwindled.

Furthermore, because these days humans just love illicit desire …

the heavens don’t provide enough rain,

so there’s famine, a bad harvest, with crops blighted and turned to straw.

And so many people perish.

This is the cause, this is the reason why these days human numbers have dwindled.

Furthermore, because these days humans just love illicit desire …

native spirits let vicious monsters loose. And so many humans perish.

This is the cause, this is the reason why these days human numbers have dwindled.”

“Excellent, worthy Gotama! Excellent! …

From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN3.57

Numbered Discourses 3.57

1. Brahmins

With Vacchagotta

Then the wanderer Vacchagotta went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“I have heard, worthy Gotama, that the ascetic Gotama says this:

‘Gifts should only be given to me, not to others.

Gifts should only be given to my disciples, not to the disciples of others.

Only what is given to me is very fruitful, not what is given to others.

Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’

I trust those who say this repeat what the worthy Gotama has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?

For we don’t want to misrepresent the worthy Gotama.”

“Vaccha, those who say this

do not repeat what I have said. They misrepresent me with what is false and untrue.

Anyone who prevents another from giving makes an obstacle and a roadblock for three individuals.

What three?

The giver is obstructed from making merit. The receiver is obstructed from getting what is offered. And they’ve already broken and damaged themselves.

Anyone who prevents another from giving makes an obstacle and a roadblock for these three individuals.

Vaccha, this is what I say:

‘You even make merit by tipping out dish-washing water in a cesspool or a sump with living creatures in it, thinking,

“May any creatures here be nourished!”’

How much more then for human beings!

However, I also say that a gift to an ethical person is more fruitful than one to an unethical person. They’ve given up five factors, and possess five factors.

What are the five factors they’ve given up?

Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

These are the five factors they’ve given up.

What are the five factors they possess?

The entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom.

These are the five factors they possess.

I say that a gift to anyone who has given up these five factors and possesses these five factors is very fruitful.

Cows may be black or white,

red or tawny,

mottled or uniform,

or pigeon-colored.

But when one is born among them,

the bull that’s tamed—

a behemoth, powerful,

well-paced in pulling forward—

they yoke the load just to him,

regardless of his color.

So it is for humans,

wherever they may be born—

among aristocrats, brahmins, peasants,

menials, or corpse-workers and scavengers—

one is born among them,

tamed, true to their vows.

Firm in principle, accomplished in ethical conduct,

truthful, conscientious,

they’ve given up birth and death.

Complete in the spiritual journey,

with burden put down, detached,

they’ve completed the task and are free of defilements.

Gone beyond all things,

they’re quenched by not grasping.

In that flawless field,

a religious donation is abundant.

Fools who don’t understand—

unlearned simpletons—

give their gifts to those outside,

and don’t attend the peaceful ones.

But those who do attend the peaceful ones—

wise, esteemed as attentive—

and whose faith in the Holy One

has roots planted deep,

they go to the realm of the gods,

or are born here in a good family.

Gradually those astute ones

reach extinguishment.”

AN3.58

Numbered Discourses 3.58

1. Brahmins

With Tikaṇṇa

Then Tikaṇṇa the brahmin went up to the Buddha, and exchanged greetings with him.

Seated to one side, in front of the Buddha, Tikaṇṇa praised the brahmins who were proficient in the three Vedas,

“Such are the brahmins, masters of the three Vedic knowledges! Thus are the brahmins, masters of the three Vedic knowledges!”

“But brahmin, how do the brahmins describe a brahmin who is master of the three Vedic knowledges?”

“Worthy Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man.

That’s how the brahmins describe a brahmin who is master of the three Vedic knowledges.”

“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One.”

“But worthy Gotama, how is one a master of the three knowledges in the training of the Noble One?

Worthy Gotama, please teach me this.”

“Well then, brahmin, listen and apply your mind well, I will speak.”

“Yes, worthy sir,” Tikaṇṇa replied.

The Buddha said this:

“Brahmin, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

With the giving up of pleasure and pain, and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.

They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

This is the first knowledge that they attain.

Ignorance is banished and knowledge has arisen; darkness is banished and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.

With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.

This is the second knowledge that they attain.

Ignorance is banished and knowledge has arisen; darkness is banished and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.

They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.

When they’re freed, they know they’re freed.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

This is the third knowledge that they attain.

Ignorance is banished and knowledge has arisen; darkness is banished, and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

For someone whose ethical conduct doesn’t waver,

who is alert, practicing absorption;

whose mind is mastered,

unified, serene.

That attentive one dispels the darkness,

master of the three knowledges, conqueror of death.

For the welfare of gods and humans,

he has given up everything, they say.

Accomplished in the three knowledges,

living without confusion,

bearing the final body,

they revere the awakened Gotama.

One who knows their past lives,

sees heaven and places of loss,

and has attained the ending of rebirth,

a sage of perfect insight—

it’s because of these three knowledges

that a brahmin is a master of the three knowledges.

That’s who I call a three-knowledge master,

and not the other who repeats what they are told.

This, brahmin, is a master of the three knowledges in the training of the Noble One.”

“Worthy Gotama, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One.

And, worthy Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the Noble One.

Excellent, worthy Gotama! Excellent! …

From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN3.59

Numbered Discourses 3.59

1. Brahmins

With Jānussoṇi

Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:

“Worthy Gotama, whoever has a sacrifice, an offering of food for ancestors, a dish of milk-rice prepared for an auspicious ceremony, or a gift to give, should give it to the brahmins who have mastered the three Vedic knowledges.”

“But brahmin, how do the brahmins describe a brahmin who is proficient in the three Vedic knowledges?”

“Worthy Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man.

That’s how the brahmins describe a brahmin who is proficient in the three Vedic knowledges.”

“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One.”

“But worthy Gotama, how is one a master of the three knowledges in the training of the Noble One?

Worthy Gotama, please teach me this.”

“Well then, brahmin, listen and apply your mind well, I will speak.”

“Yes, worthy sir,” Jānussoṇi replied.

The Buddha said this:

“Brahmin, it’s when a mendicant, quite secluded from sensual pleasures …

enters and remains in the fourth absorption.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.

They recollect many kinds of past lives, with features and details.

This is the first knowledge that they attain.

Ignorance is banished and knowledge has arisen; darkness is banished and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.

With clairvoyance that is purified and surpasses the human, they understand how sentient beings pass on according to their deeds.

This is the second knowledge that they attain.

Ignorance is banished and knowledge has arisen; darkness is banished and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.

They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.

When they’re freed, they know they’re freed.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

This is the third knowledge that they attain.

Ignorance is banished and knowledge has arisen; darkness is banished and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

One who is perfect in precepts and observances,

resolute and serene,

whose mind is mastered,

unified, serene;

who knows their past lives,

sees heaven and places of loss,

and has attained the end of rebirth,

such a sage has perfect insight.

Because of these three knowledges

a brahmin is a master of the three knowledges.

That’s who I call a three-knowledge master,

and not the other who repeats what they are told.

This, brahmin, is a master of the three knowledges in the training of the Noble One.”

“Worthy Gotama, the master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One.

And, worthy Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the Noble One.

Excellent, worthy Gotama! Excellent! …

From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN3.60

Numbered Discourses 3.60

1. Brahmins

With Saṅgārava

Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Worthy Gotama, we who are called brahmins

make sacrifices and encourage others to make sacrifices.

Now, worthy Gotama, both of these people—the one who sacrifices and the one who encourages others to sacrifice—are doing good for many people on account of that sacrifice.

But, worthy Gotama, when someone has gone forth from the lay life to homelessness, they tame, calm, and extinguish themselves alone. That being so, they are doing good for just one person on account of that going forth.”

“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like.

What do you think, brahmin?

A Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.

He says,

‘Come, this is the path, this is the practice. Practicing like this, I realized the supreme objective of the spiritual life with my own insight, and I make it known.

Please, all of you, practice like this, and you too will realize the supreme objective of the spiritual life, and will live having realized it with your own insight.’

So the Teacher teaches Dhamma, and others practice accordingly, in their hundreds and thousands, and hundreds of thousands.

What do you think, brahmin?

This being so, are they doing good for just one person or for many people on account of going forth?”

“This being so, worthy Gotama, they are doing good for many people on account of going forth.”

When he said this, Venerable Ānanda said to Saṅgārava,

“Brahmin, which of these two practices do you believe has fewer obligations and undertakings, yet is more fruitful and beneficial?”

Saṅgārava said to Ānanda,

“Those such as the worthies Gotama and Ānanda

are honored and praised by me!”

For a second time, Ānanda said to Saṅgārava,

“Brahmin, I didn’t ask you

who you honor and praise.

I asked you

which of these two practices do you believe has fewer obligations and undertakings, yet is more fruitful and beneficial?”

For a second time Saṅgārava said to Ānanda,

“Those such as the worthies Gotama and Ānanda

are honored and praised by me!”

For a third time, Ānanda said to Saṅgārava,

“Brahmin, I didn’t ask you

who you honor and praise.

I asked you

which of these two practices do you believe has fewer obligations and undertakings, yet is more fruitful and beneficial?”

For a third time Saṅgārava said to Ānanda,

“Those such as the worthies Gotama and Ānanda

are honored and praised by me!”

Then it occurred to the Buddha,

“Though Ānanda asked him a sensible question three times, Saṅgārava falters without answering.

Why don’t I give him a way out?”

So the Buddha said to Saṅgārava,

“Brahmin, what came up in the conversation among the king’s retinue today, sitting together in the royal compound?”

“Worthy Gotama, this came up:

‘Formerly, it seems, there were fewer mendicants, but more of them displayed superhuman demonstrations of psychic power;

while these days, there are more mendicants, but fewer display superhuman demonstrations of psychic power.’

This is what came up in the conversation among the king’s retinue today, while sitting together in the royal compound.”

“Brahmin, there are three kinds of demonstration.

What three?

A demonstration of psychic power, a demonstration of revealing, and a demonstration of instruction.

And what is the demonstration of psychic power?

It’s when someone wields the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity.

This is called the demonstration of psychic power.

And what is the demonstration of revealing?

In one case, someone reveals by means of a sign:

‘This is what you’re thinking, such is your thought, and thus is your state of mind.’

And even if they reveal this many times, it turns out exactly so, not otherwise.

In another case, someone reveals after hearing it from humans or non-humans or deities:

‘This is what you’re thinking, such is your thought, and thus is your state of mind.’

And even if they reveal this many times, it turns out exactly so, not otherwise.

In another case, someone reveals by hearing the sound of thought spreading as someone thinks and considers:

‘This is what you’re thinking, such is your thought, and thus is your state of mind.’

And even if they reveal this many times, it turns out exactly so, not otherwise.

In another case, someone comprehends the mind of one who has attained the immersion that’s free of placing the mind and keeping it connected. They understand:

‘Judging by the way this worthy’s intentions are directed, immediately after this mind state, they’ll think this thought.’

And even if they reveal this many times, it turns out exactly so, not otherwise.

This is called the demonstration of revealing.

And what is a demonstration of instruction?

It’s when someone instructs others like this:

‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’

This is called a demonstration of instruction.

These are the three kinds of demonstration.

Of these three kinds of demonstration, which do you consider to be the finest?”

“Regarding this, worthy Gotama, a demonstration of psychic power

is experienced only by the one who performs it, occurring only to them.

This seems to me like an illusion.

And the demonstration where someone reveals something by means of a sign,

or after hearing it from humans, non-humans, or deities,

or by hearing the sound of thought spreading as someone thinks and considers,

or by comprehending the mind of another,

is also experienced only by the one who performs it, occurring only to them.

This also seems to me like an illusion.

But as to the demonstration where someone instructs others:

‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’

I prefer this demonstration, worthy Gotama. It’s the finest of the three kinds of demonstration.

It’s incredible, worthy Gotama, it’s amazing,

how well this was said by the worthy Gotama. We regard the worthy Gotama as someone who possesses these three kinds of demonstration.

For the worthy Gotama wields the many kinds of psychic power … controlling the body as far as the realm of divinity.

And Worthy Gotama comprehends the mind of another who has attained the immersion that is free of placing the mind and keeping it connected. He understands:

‘Judging by the way this worthy’s intentions are directed, immediately after this mind state they’ll think this thought.’

And the worthy Gotama instructs others like this:

‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”

“Your words are clearly invasive and intrusive, brahmin.

Nevertheless, I will answer you.

For I do wield the many kinds of psychic power … controlling the body as far as the realm of divinity.

And I do comprehend the mind of another individual who has attained the immersion that is free of placing the mind and keeping it connected. I understand:

‘Judging by the way this worthy’s intentions are directed, immediately after this mind state they’ll think this thought.’

And I do instruct others like this:

‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”

“But worthy Gotama, is there even one other mendicant who possesses these three kinds of demonstration, apart from the worthy Gotama?”

“There’s not just one hundred mendicants, brahmin, who possess these three kinds of demonstration, nor two, three, four, or five hundred, but many more than that.”

“But where are these mendicants now staying?”

“Right here, brahmin, in this Saṅgha of mendicants.”

“Excellent, worthy Gotama! Excellent!

As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.

I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.

From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN3.61

Numbered Discourses 3.61

1. The Great Chapter

Sectarian Tenets

“Mendicants, these three sectarian tenets—as pursued, pressed, and grilled by the astute—when taken to their conclusion, end with inaction.

What three?

There are some ascetics and brahmins who have this doctrine and view:

‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds.’

There are some ascetics and brahmins who have this doctrine and view:

‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of God Almighty’s creation.’

There are some ascetics and brahmins who have this doctrine and view:

‘Everything this individual person experiences—pleasurable, painful, or neutral—has no cause or reason.’

Regarding this, I went up to the ascetics and brahmins whose view is that

everything an individual person experiences is because of past deeds, and I said to them:

‘Is it really true that this is the venerables’ view?’

And they answered, ‘Yes’.

I said to them:

‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of past deeds.’

Those who believe that past deeds are the most important thing have no enthusiasm or effort, no idea that there are things that should and should not be done.

Not finding as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics.

This is my first legitimate refutation of the ascetics and brahmins who have this doctrine and view.

Regarding this, I went up to the ascetics and brahmins whose view is that

everything that an individual person experiences is because of God Almighty’s creation, and I said to them:

‘Is it really true that this is the venerables’ view?’

And they answered, ‘Yes’.

I said to them:

‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of God Almighty’s creation.’

Those who believe that God Almighty’s creative power is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done.

Not finding as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics.

This is my second legitimate refutation of the ascetics and brahmins who have this doctrine and view.

Regarding this, I went up to the ascetics and brahmins whose view is that

everything that an individual person experiences has no cause or reason, and I said to them:

‘Is it really true that this is the venerables’ view?’

And they answered, ‘Yes’.

I said to them:

‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all without cause or reason.’

Those who believe that the absence of cause or reason is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done.

Not finding as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics.

This is my third legitimate refutation of the ascetics and brahmins who have this doctrine and view.

These are the three sectarian tenets—as pursued, pressed, and grilled by the astute—which, when taken to their conclusion, end with inaction.

But the Dhamma that I’ve taught is irrefutable, uncorrupted, beyond reproach, and not scorned by sensible ascetics and brahmins.

What is the Dhamma that I’ve taught?

‘These are the six elements’: this is the Dhamma I’ve taught …

‘These are the six fields of contact’: this is the Dhamma I’ve taught …

‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …

‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.

‘“These are the six elements”: this is the Dhamma I’ve taught …’

That’s what I said,

but why did I say it?

There are these six elements:

the elements of earth, water, fire, air, space, and consciousness.

‘“These are the six elements”: this is the Dhamma I’ve taught …’

That’s what I said, and this is why I said it.

‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’

That’s what I said,

but why did I say it?

There are these six fields of contact:

eye, ear, nose, tongue, body, and mind contact.

‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’

That’s what I said, and this is why I said it.

‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’

This is what I said,

but why did I say it?

Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.

Hearing a sound with their ears …

Smelling an odor with their nose …

Tasting a flavor with their tongue …

Encountering a touch with their body …

Becoming conscious of an idea with their mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity.

‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’

That’s what I said, and this is why I said it.

‘“These are the four noble truths”: this is the Dhamma I’ve taught …’

That’s what I said,

but why did I say it?

Supported by the six elements, an embryo is conceived.

When it is conceived, there are name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling.

It’s for one who feels that I declare: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

And what is the noble truth of suffering?

Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.

This is called the noble truth of suffering.

And what is the noble truth of the origin of suffering?

Ignorance is a requirement for choices.

Choices are a requirement for consciousness.

Consciousness is a requirement for name and form.

Name and form are requirements for the six sense fields.

The six sense fields are requirements for contact.

Contact is a requirement for feeling.

Feeling is a requirement for craving.

Craving is a requirement for grasping.

Grasping is a requirement for continued existence.

Continued existence is a requirement for rebirth.

Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

That is how this entire mass of suffering originates.

This is called the noble truth of the origin of suffering.

And what is the noble truth of the cessation of suffering?

When ignorance fades away and ceases no residue left behind, choices cease.

When choices cease, consciousness ceases.

When consciousness ceases, name and form cease.

When name and form cease, the six sense fields cease.

When the six sense fields cease, contact ceases.

When contact ceases, feeling ceases.

When feeling ceases, craving ceases.

When craving ceases, grasping ceases.

When grasping ceases, continued existence ceases.

When continued existence ceases, rebirth ceases.

When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.

That is how this entire mass of suffering ceases.

This is called the noble truth of the cessation of suffering.

And what is the noble truth of the practice that leads to the cessation of suffering?

It is simply this noble eightfold path, that is:

right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

This is called the noble truth of the practice that leads to the cessation of suffering.

‘“These are the four noble truths”: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.’

That’s what I said, and this is why I said it.”

AN3.62

Numbered Discourses 3.62

1. The Great Chapter

Perils

“Mendicants, an unlearned ordinary person speaks of three perils that tear mothers and children apart.

What three?

There comes a time when a great fire flares up,

and it burns villages, towns, and cities.

When this happens, a mother can’t find her child, and a child can’t find their mother.

This is the first peril that tears mothers and children apart.

Furthermore, there comes a time when a great storm gathers,

and it unleashes a mighty flood

that sweeps away villages, towns, and cities.

When this happens, a mother can’t find her child, and a child can’t find their mother.

This is the second peril that tears mothers and children apart.

Furthermore, there comes a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere.

When this happens, a mother can’t find her child, and a child can’t find their mother.

This is the third peril that tears mothers and children apart.

These are the three perils an unlearned ordinary person speaks of that tear mothers and children apart.

Mendicants, an unlearned ordinary person speaks of three perils that don’t tear mothers and children apart.

What three?

There comes a time when a great fire flares up,

and it burns villages, towns, and cities.

When this happens, sometimes a mother can find her child, and a child can find their mother.

This is the first peril that doesn’t tear mothers and children apart.

Furthermore, there comes a time when a great storm gathers,

and it unleashes a mighty flood

that sweeps away villages, towns, and cities.

When this happens, sometimes a mother can find her child, and a child can find their mother.

This is the second peril that doesn’t tear mothers and children apart.

Furthermore, there comes a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere.

When this happens, sometimes a mother can find her child, and a child can find their mother.

This is the third peril that doesn’t tear mothers and children apart.

These are the three perils an unlearned ordinary person speaks of that don’t tear mothers and children apart.

There are three perils that tear mothers and children apart.

What three?

The perils of old age, sickness, and death.

When a child is growing old, a mother doesn’t get her wish:

‘Let me grow old, may my child not grow old!’

When a mother is growing old, a child doesn’t get their wish:

‘Let me grow old, may my mother not grow old!’

When a child is sick, a mother doesn’t get her wish:

‘Let me be sick, may my child not be sick!’

When a mother is sick, a child doesn’t get their wish:

‘Let me be sick, may my mother not be sick!’

When a child is dying, a mother doesn’t get her wish:

‘Let me die, may my child not die!’

When a mother is dying, a child doesn’t get their wish:

‘Let me die, may my mother not die!’

These are the three perils that tear mothers and children apart.

There is a path and a practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.

What is that path and practice?

It is simply this noble eightfold path, that is:

right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

This is the path, this is the practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.”

AN3.63

Numbered Discourses 3.63

1. The Great Chapter

At Venāgapura

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Venāgapura.

The brahmins and householders of Venāgapura heard:

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Venāgapura.

He has this good reputation:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

It’s good to see such perfected ones.”

Then the brahmins and householders of Venāgapura went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. Then the brahmin Vacchagotta of Venāgapura said to the Buddha:

“It’s incredible, worthy Gotama, it’s amazing,

how your faculties are so very clear, and the complexion of your skin is pure and bright.

It’s like a golden brown jujube in the autumn,

or a ripe palmyra fruit freshly plucked from the stalk,

or a pendant of Black Plum River gold, fashioned by a deft smith, well-wrought in the forge, and placed on a cream rug where it shines and glows and dazzles.

In the same way, your faculties are so very clear, and the complexion of your skin is pure and bright.

Surely the worthy Gotama gets when he wants, without trouble or difficulty, various kinds of high and luxurious bedding, such as:

sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double or single fringed—and silk covers studded with gems, as well as silken sheets, wollen carpets, rugs for elephants, horses, or chariots, black antelope hides and woven rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.”

“Brahmin, these various kinds of high and luxurious bedding

are hard for renunciates to find. And even if they do get them, they’re not allowed.

There are, brahmin, these three high and luxurious beds that I get these days when I want, without trouble or difficulty.

What three?

The heavenly high and luxurious bed, the divine high and luxurious bed, and the noble high and luxurious bed.

These are the three high and luxurious beds that I get these days when I want, without trouble or difficulty.”

“But what, worthy Gotama, is the heavenly high and luxurious bed?”

“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms.

After the meal, on my return from almsround, I enter within a forest.

I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and bringing mindfulness to the present.

Quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

As the placing of the mind and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

And with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

With the giving up of pleasure and pain, and the disappearance of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

When I’m practicing like this, if I walk, at that time my walking is heavenly.

When I’m practicing like this, if I stand, at that time my standing is heavenly.

When I’m practicing like this, if I sit, at that time my sitting is heavenly.

When I’m practicing like this, if I lie down, at that time my lying is heavenly.

This is the heavenly high and luxurious bed that I get these days when I want, without trouble or difficulty.”

“It’s incredible, worthy Gotama, it’s amazing!

Who but the worthy Gotama could get such a heavenly high and luxurious bed when he wants, without trouble or difficulty?

But what, worthy Gotama, is the divine high and luxurious bed?”

“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms.

After the meal, on my return from almsround, I enter within a forest.

I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and bringing mindfulness to the present.

I meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

I meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.

I meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.

I meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

When I’m practicing like this, if I walk, at that time my walking is divine.

… my standing is divine.

… my sitting is divine.

When I’m practicing like this, if I lie down, at that time my lying is divine.

This is the divine high and luxurious bed that I get these days when I want, without trouble or difficulty.”

“It’s incredible, worthy Gotama, it’s amazing!

Who but the worthy Gotama could get such a divine high and luxurious bed when he wants, without trouble or difficulty?

But what, worthy Gotama, is the noble high and luxurious bed?”

“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms.

After the meal, on my return from almsround, I enter within a forest.

I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and bringing mindfulness to the present.

I know this:

‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’

When I’m practicing like this, if I walk, at that time my walking is noble.

… my standing is noble.

… my sitting is noble.

When I’m practicing like this, if I lie down, at that time my lying is noble.

This is the noble high and luxurious bed that I get these days when I want, without trouble or difficulty.”

“It’s incredible, worthy Gotama, it’s amazing!

Who but the worthy Gotama could get such a noble high and luxurious bed when he wants, without trouble or difficulty?

Excellent, worthy Gotama! Excellent!

As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.

We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.

From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

AN3.64

Numbered Discourses 3.64

1. The Great Chapter

With Sarabha

So I have heard.

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

Now at that time a wanderer named Sarabha had recently left this teaching and training.

He was telling a crowd in Rājagaha,

“I learned the teaching of the ascetics who follow the Sakyan,

then I left their teaching and training.”

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Rājagaha for alms.

They heard what Sarabha was saying.

Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and said to him,

“The wanderer named Sarabha has recently left this teaching and training.

He was telling a crowd in Rājagaha:

‘I learned the teaching of the ascetics who follow the Sakyan,

then I left their teaching and training.’

Worthy sir, please go to the wanderers’ monastery on the bank of the Serpentine River to see Sarabha the wanderer out of sympathy.”

The Buddha consented with silence.

Then in the late afternoon, the Buddha came out of retreat and went to the wanderers’ monastery on the bank of the Serpentine River to visit Sarabha the wanderer. He sat down on the seat spread out and said to the wanderer Sarabha,

“Is it really true, Sarabha, that you’ve been saying:

‘I learned the teaching of the ascetics who follow the Sakyan,

then I left their teaching and training.’”

When he said this, Sarabha kept silent.

For a second time, the Buddha said to Sarabha,

“Tell me, Sarabha, what exactly have you learned of the teachings of the ascetics who follow the Sakyan?

If you’ve not learned it fully, I’ll fill you in.

But if you have learned it fully, I’ll agree.”

For a second time, Sarabha kept silent.

For a third time, the Buddha said to Sarabha,

“Sarabha, the teachings of the ascetics who follow the Sakyan are clear to me. What exactly have you learned of the teachings of the ascetics who follow the Sakyan?

If you’ve not learned it fully, I’ll fill you in.

But if you have learned it fully, I’ll agree.”

For a third time, Sarabha kept silent.

Then those wanderers said to Sarabha,

“The ascetic Gotama has offered to tell you anything you ask for.

Speak, reverend Sarabha, what exactly have you learned of the teachings of the ascetics who follow the Sakyan?

If you’ve not learned it fully, he’ll fill you in.

But if you have learned it fully, he’ll agree.”

When this was said, Sarabha sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.

Knowing this, the Buddha said to the wanderers:

“Wanderers, someone might say to me:

‘You claim to be a fully awakened Buddha, but you don’t understand these things.’ Then I’d carefully pursue, press, and grill them on that point.

When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.

Wanderers, someone might say to me:

‘You claim to have ended all defilements, but you still have these defilements.’ Then I’d carefully pursue, press, and grill them on that point.

When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.

Wanderers, someone might say to me:

‘Regardless of your goal in teaching the Dhamma, it does not deliver one who applies it to the complete ending of suffering.’ Then I’d carefully pursue, press, and grill them on that point.

When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.”

Then the Buddha, having roared his lion’s roar three times in the monastery for the wanderers on the bank of the Serpentine River, rose into the air and flew away.

Soon after the Buddha left, those wanderers beset Sarabha on all sides with sneering and jeering.

“Reverend Sarabha, you’re just like an old jackal in the formidable wilderness who thinks, ‘I’ll roar a lion’s roar!’ but they still only manage to squeal and yelp like a jackal.

In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll roar a lion’s roar!’ but you only managed to squeal and yelp like a jackal.

You’re just like a marsh hen who thinks, ‘I’ll cry like a cuckoo!’ but they still only manage to cry like a marsh hen.

In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll cry like a cuckoo!’ but you still only managed to cry like a marsh hen.

You’re just like a bull that thinks to bellow only when the cowstall is empty.

In the same way, you only thought to bellow when the ascetic Gotama wasn’t here.”

That’s how those wanderers beset Sarabha on all sides with sneering and jeering.

AN3.65

Numbered Discourses 3.65

1. The Great Chapter

With the Kālāmas of Kesamutta

So I have heard.

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kālāmas named Kesamutta.

The Kālāmas of Kesamutta heard:

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Kesamutta.

He has this good reputation:

‘That Blessed One is perfected, a fully awakened Buddha …’

It’s good to see such perfected ones.”

Then the Kālāmas went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side the Kālāmas said to the Buddha:

“There are, sir, some ascetics and brahmins who come to Kesamutta.

They explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others.

Then some other ascetics and brahmins come to Kesamutta.

They too explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others.

So, sir, we’re doubting and uncertain:

‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’”

“It is enough, Kālāmas, for you to be doubting and uncertain.

Doubt has come up in you about an uncertain matter.

Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’

But when you know for yourselves:

‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.

What do you think, Kālāmas?

Does greed come up in a person for their welfare or harm?”

“Harm, sir.”

“A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Kālāmas?

Does hate come up in a person for their welfare or harm?”

“Harm, sir.”

“A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Kālāmas?

Does delusion come up in a person for their welfare or harm?”

“Harm, sir.”

“A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Kālāmas, are these things skillful or unskillful?”

“Unskillful, sir.”

“Blameworthy or blameless?”

“Blameworthy, sir.”

“Criticized or praised by sensible people?”

“Criticized by sensible people, sir.”

“When you undertake them, do they lead to harm and suffering, or not?

Or how do you see this?”

“When you undertake them, they lead to harm and suffering.

That’s how we see it.”

“So, Kālāmas, when I said:

‘Please,

don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”

But when you know for yourselves:

“These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’

That’s what I said, and this is why I said it.

Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’

But when you know for yourselves:

‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.

What do you think, Kālāmas?

Does contentment come up in a person for their welfare or harm?”

“Welfare, sir.”

“An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

“Yes, sir.”

“What do you think, Kālāmas?

Does love come up in a person for their welfare or harm? …

Does understanding come up in a person for their welfare or harm? …

Is that for their lasting welfare and happiness?”

“Yes, sir.”

“What do you think, Kālāmas, are these things skillful or unskillful?”

“Skillful, sir.”

“Blameworthy or blameless?”

“Blameless, sir.”

“Criticized or praised by sensible people?”

“Praised by sensible people, sir.”

“When you undertake them, do they lead to welfare and happiness, or not?

Or how do you see this?”

“When you undertake them, they lead to welfare and happiness.

That’s how we see it.”

“So, Kālāmas, when I said:

‘Please,

don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”

But when you know for yourselves:

“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’

That’s what I said, and this is why I said it.

Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

They meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.

They meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.

They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified,

they’ve won four consolations in this very life.

‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won.

‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in this very life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won.

‘If it turns out that bad things happen to people who do bad things, then since I have no bad intentions,

and since I’m not doing anything bad, how can suffering touch me?’ This is the third consolation they’ve won.

‘If it turns out that bad things don’t happen to people who do bad things, then I still see myself pure on both sides.’ This is the fourth consolation they’ve won.

When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified,

they’ve won these four consolations in this very life.”

“That’s so true, Blessed One! That’s so true, Holy One!

When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified,

they’ve won these four consolations in this very life. …

Excellent, sir! Excellent! …

We go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

From this day forth, may the Buddha remember us as lay followers who have gone for refuge for life.”

AN3.66

Numbered Discourses 3.66

1. The Great Chapter

With Sāḷha and His Friend

So I have heard.

Now at that time Venerable Nandaka was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.

Then Sāḷha, Migāra’s grandson, and Rohaṇa, Pekhuṇiya’s grandson went up to Venerable Nandaka, bowed, and sat down to one side. Then Venerable Nandaka said to Sāḷha:

“Please, Sāḷha and friend, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’

But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.

What do you think, Sāḷha?

Is greed real?”

“Yes, sir.”

“‘Covetousness’ is what I mean by this.

A person who is greedy and covetous kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Sāḷha?

Is hate real?”

“Yes, sir.”

“‘Malice’ is what I mean by this.

A hateful and malicious person kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Sāḷha?

Is delusion real?”

“Yes, sir.”

“‘Ignorance’ is what I mean by this.

A person who is deluded and ignorant kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Sāḷha, are these things skillful or unskillful?”

“Unskillful, sir.”

“Blameworthy or blameless?”

“Blameworthy, sir.”

“Criticized or praised by sensible people?”

“Criticized by sensible people, sir.”

“When you undertake them, do they lead to harm and suffering, or not?

Or how do you see this?”

“When you undertake them, they lead to harm and suffering.

That’s how we see it.”

“So, Sāḷha and friend, when I said:

‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”

But when you know for yourselves:

“These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’

That’s what I said, and this is why I said it.

Please, Sāḷha and friend, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’

But when you know for yourselves:

‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.

What do you think? Is contentment real?”

“Yes, sir.”

“‘Satisfaction’ is what I mean by this.

A person who is content and satisfied doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

“Yes, sir.”

“What do you think? Is love real?”

“Yes, sir.”

“‘Kindness’ is what I mean by this.

A loving and kind-hearted person doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

“Yes, sir.”

“What do you think, Sāḷha?

Is understanding real?”

“Yes, sir.”

“‘Knowledge’ is what I mean by this.

A person who understands and knows doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

“Yes, sir.”

“What do you think, Sāḷha, are these things skillful or unskillful?”

“Skillful, sir.”

“Blameworthy or blameless?”

“Blameless, sir.”

“Criticized or praised by sensible people?”

“Praised by sensible people, sir.”

“When you undertake them, do they lead to welfare and happiness, or not?

Or how do you see this?”

“When you undertake them, they lead to welfare and happiness.

That’s how we see it.”

“So, Sāḷha and friend, when I said:

‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”

But when you know for yourselves:

“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’

That’s what I said, and this is why I said it.

Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love …

compassion …

rejoicing …

equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

They understand:

‘There is this, there is what is worse than this, there is what is better than this, and there is an escape beyond the scope of perception.’

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.

When they’re freed, they know they’re freed.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

They understand:

‘Formerly there was greed, which was unskillful. Now there is none, so that’s skillful.

Formerly there was hate, which was unskillful. Now there is none, so that’s skillful.

Formerly there was delusion, which was unskillful. Now there is none, so that’s skillful.’

So they live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.”

AN3.67

Numbered Discourses 3.67

1. The Great Chapter

Topics of Discussion

“There are, mendicants, these three topics of discussion.

What three?

You might discuss the past:

‘That is how it was in the past.’

You might discuss the future:

‘That is how it will be in the future.’

Or you might discuss the present:

‘This is how it is at present.’

You can know whether or not an individual is competent to hold a discussion by seeing how they take part in a discussion.

When an individual is asked a question, if it needs to be answered categorically and they don’t answer it categorically; or if it needs analysis and they answer without analyzing it; or if it needs a counter-question and they answer without a counter-question; or if it should be set aside and they don’t set it aside, then that individual is not competent to hold a discussion.

When an individual is asked a question, if it needs to be answered categorically and they answer it categorically; or if it needs analysis and they answer after analyzing it; or if it needs a counter-question and they answer with a counter-question; or if it should be set aside and they set it aside, then that individual is competent to hold a discussion.

You can know whether or not an individual is competent to hold a discussion by seeing how they take part in a discussion.

When an individual is asked a question, if they’re not consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that individual is not competent to hold a discussion.

When an individual is asked a question, if they are consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that individual is competent to hold a discussion.

You can know whether or not an individual is competent to hold a discussion by seeing how they take part in a discussion.

When an individual is asked a question, if they dodge the issue; distract the discussion with irrelevant points; or display annoyance, hate, and bitterness, then that individual is not competent to hold a discussion.

When an individual is asked a question, if they don’t dodge the issue; distract the discussion with irrelevant points; or display annoyance, hate, and bitterness, then that individual is competent to hold a discussion.

You can know whether or not an individual is competent to hold a discussion by seeing how they take part in a discussion.

When an individual is asked a question, if they intimidate, crush, mock, or seize on trivial mistakes, then that individual is not competent to hold a discussion.

When an individual is asked a question, if they don’t intimidate, crush, mock, or seize on trivial mistakes, then that individual is competent to hold a discussion.

You can know whether or not an individual has what’s required by seeing how they take part in a discussion.

If they actively listen they have what’s required; if they don’t actively listen they don’t have what’s required.

Someone who has what’s required directly knows one thing, completely understands one thing, gives up one thing, and realizes one thing—

and then they experience complete freedom.

This is the purpose of discussion,

consultation,

sitting close,

and listening well, that is, the liberation of the mind by not grasping.

Those who converse with hostility,

too sure of themselves, arrogant,

ignoble, attacking virtues,

they look for flaws in each other.

They rejoice together when their opponent

speaks poorly and makes a mistake,

becoming confused and defeated—

but the noble ones don’t discuss like this.

If an astute person wants to hold a discussion

connected with the teaching and its meaning—

the kind of discussion that noble ones hold—

then that attentive one should start the discussion,

knowing when the time is right,

neither hostile nor arrogant.

Not over-excited,

contemptuous, or aggressive,

or with a mind full of jealousy,

they’d speak from what they rightly know.

They agree with what was well spoken,

without criticizing what was poorly said.

They’d not persist in finding faults,

nor seize on trivial mistakes,

neither intimidating nor crushing the other,

nor would they speak suggestively.

Good people consult

for the sake of knowledge and clarity.

That’s how the noble ones consult,

this is a noble consultation.

Knowing this, an intelligent person

would consult without arrogance.”

AN3.68

Numbered Discourses 3.68

1. The Great Chapter

Followers of Other Religions

“Mendicants, if wanderers of other religions were to ask:

‘There are these three things.

What three?

Greed, hate, and delusion.

These are the three things.

What’s the difference between them?’

How would you answer them?”

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Well then, mendicants, listen and apply your mind well, I will speak.”

“Yes, sir,” they replied.

The Buddha said this:

“Mendicants, if wanderers of other religions were to ask:

‘There are these three things.

What three?

Greed, hate, and delusion.

These are the three things.

What’s the difference between them?’

You should answer them:

‘Greed, reverends, is mildly blameworthy, but slow to fade away. Hate is very blameworthy, but quick to fade away. Delusion is very blameworthy, and slow to fade away.’

And if they ask: ‘What is the cause, what is the reason why greed arises, and once arisen it increases and grows?’

You should say: ‘The feature of beauty.

When you apply the mind irrationally to the feature of beauty, greed arises, and once arisen it increases and grows.

This is the cause, this is the reason why greed arises, and once arisen it increases and grows.’

And if they ask: ‘What is the cause, what is the reason why hate arises, and once arisen it increases and grows?’

You should say: ‘The feature of aversion.

When you apply the mind irrationally to the feature of aversion, hate arises, and once arisen it increases and grows.

This is the cause, this is the reason why hate arises, and once arisen it increases and grows.’

And if they ask: ‘What is the cause, what is the reason why delusion arises, and once arisen it increases and grows?’

You should say: ‘Irrational application of mind.

When you apply the mind irrationally, delusion arises, and once arisen it increases and grows.

This is the cause, this is the reason why delusion arises, and once arisen it increases and grows.’

And if they ask, ‘What is the cause, what is the reason why greed doesn’t arise, or if it’s already arisen it’s given up?’

You should say: ‘The feature of ugliness.

When you apply the mind rationally on the ugly feature of things, greed doesn’t arise, or if it’s already arisen it’s given up.

This is the cause, this is the reason why greed doesn’t arise, or if it’s already arisen it’s given up.’

And if they ask, ‘What is the cause, what is the reason why hate doesn’t arise, or if it’s already arisen it’s given up?’

You should say: ‘The heart’s release by love.

When you apply the mind rationally on the heart’s release by love, hate doesn’t arise, or if it’s already arisen it’s given up.

This is the cause, this is the reason why hate doesn’t arise, or if it’s already arisen it’s given up.’

And if they ask, ‘What is the cause, what is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up?’

You should say: ‘Rational application of mind.

When you apply the mind rationally, delusion doesn’t arise, or if it’s already arisen it’s given up.

This is the cause, this is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up.’”

AN3.69

Numbered Discourses 3.69

1. The Great Chapter

Unskillful Roots

“Mendicants, there are these three unskillful roots.

What three?

Greed, hate, and delusion.

Greed is a root of the unskillful.

When a greedy person chooses to act by way of body, speech, or mind, that too is unskillful.

When a greedy person, overcome by greed, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful.

And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by greed.

Hate is a root of the unskillful.

When a hateful person chooses to act by way of body, speech, or mind, that too is unskillful.

When a hateful person, overcome by hate, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful.

And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by hate.

Delusion is a root of the unskillful.

When a deluded person chooses to act by way of body, speech, or mind, that too is unskillful.

When a deluded person, overcome by delusion, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful.

And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by delusion.

Such an individual is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.

Why is this?

This individual causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’.

So when someone makes a valid criticism, they’re scornful and admit nothing.

When someone makes a baseless criticism, they make no effort to explain, ‘This is why that’s untrue, this is why that’s false.’

That’s why such an individual is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.

Such an individual—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in this very life, with distress, anguish, and fever.

And when the body breaks up, after death, they can expect to be reborn in a bad place.

Suppose a sal, axlewood, or sandan tree was choked and enveloped by three camel’s foot creepers. It would fall to ruin and disaster.

In the same way, such an individual—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in this very life, with distress, anguish, and fever.

And when the body breaks up, after death, they can expect to be reborn in a bad place.

These are the three unskillful roots.

There are these three skillful roots.

What three?

Contentment, love, and understanding.

Contentment is a root of the skillful.

When a contented person chooses to act by way of body, speech, or mind, that too is skillful.

When a contented person, not overcome by greed, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful.

And so these many skillful things are produced in them, born, sourced, originated, and conditioned by contentment.

Love is a root of the skillful.

When a loving person chooses to act by way of body, speech, or mind, that too is skillful.

When a loving person, not overcome by hate, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful.

And so these many skillful things are produced in them, born, sourced, originated, and conditioned by love.

Understanding is a root of the skillful.

When an understanding person chooses to act by way of body, speech, or mind, that too is skillful.

When an understanding person, not overcome by delusion, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful.

And so these many skillful things are produced in them, born, sourced, originated, and conditioned by understanding.

Such an individual is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.

Why is this?

This individual doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’.

So when someone makes a valid criticism, they admit it and aren’t scornful.

When someone makes a baseless criticism, they make an effort to explain,

‘This is why that’s untrue, this is why that’s false.’

That’s why such an individual is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.

For such an individual, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

In this very life they’re happy, free of distress, anguish, and fever,

and they’re also extinguished in this very life.

Suppose a sal, axlewood, or sandan tree was choked and enveloped by three camel’s foot creepers.

Then along comes a person with a spade and basket.

They’d cut the creeper out by the roots, dig them up, and pull them out, down to the fibers and stems.

Then they’d split the creeper apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d whisk away the ashes in a strong wind, or glide them down a swift stream.

So those camel’s foot creepers would be cut off at the root, made like a palm stump, and obliterated, unable to arise in the future.

In the same way, for such an individual, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

In this very life they’re happy, free of distress, anguish, and fever,

and they’re also extinguished in this very life.

These are the three skillful roots.”

AN3.70

Numbered Discourses 3.70

1. The Great Chapter

Sabbath

So I have heard.

At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.

Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her,

“So, Visākhā, where are you coming from in the middle of the day?”

“Today, sir, I’m observing the sabbath.”

“There are, Visākhā, these three sabbaths.

What three?

The sabbath of the cowherds, the sabbath of the Jains, and the sabbath of the noble ones.

And what is the sabbath of the cowherds?

It’s just like a cowherd who, in the late afternoon, takes the cows back to their owners. They reflect:

‘Today the cows grazed in this spot and that, and they drank in this spot and that.

Tomorrow the cows will graze in this spot and that, and drink in this spot and that.’

In the same way, someone keeping the sabbath reflects:

‘Today I ate this and that, and had a meal of this and that.

Tomorrow I’ll eat this and that, and have a meal of this and that.’

And so they spend their day with a mind full of covetousness.

That’s the sabbath of the cowherds.

When the cowherd’s sabbath is observed like this it’s not very fruitful or beneficial or brilliant or bountiful.

And what is the sabbath of the Jains?

There’s a kind of ascetic belonging to a group called the Jains.

They encourage their disciple:

‘Please, my man, don’t hurt any living creatures more than a hundred leagues away to the east.

Don’t hurt any living creatures more than a hundred leagues away to the west.

Don’t hurt any living creatures more than a hundred leagues away to the north.

Don’t hurt any living creatures more than a hundred leagues away to the south.’

So they encourage kindness and sympathy for some creatures and not others.

On the sabbath, they encourage their disciple:

‘Please, my man, take off all your clothes and say:

“I don’t belong to anyone anywhere! And nothing belongs to me anywhere!”’

But their mother and father still know,

‘This is our child.’

And they know,

‘This is my mother and father.’

Partner and child still know,

‘This is our supporter.’

And they know,

‘This is my partner and child.’

Bondservants, workers, and staff still know:

‘This is our master.’

And they know,

‘These are my bondservants, workers, and staff.’

So, at a time when they should be encouraged to speak the truth, the Jains encourage them to lie.

This, I say, is lying.

When the night has passed they use their possessions once more, though they’ve not been given back to them.

This, I say, is stealing.

That’s the sabbath of the Jains.

When the Jain’s sabbath is observed like this it’s not very fruitful or beneficial or brilliant or bountiful.

And what is the sabbath of the noble ones?

A corrupt mind is cleaned by exertion.

And how is a corrupt mind cleaned by exertion?

It’s when a noble disciple recollects the Realized One:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty head by exertion.

And how is a dirty head cleaned by exertion?

With cleansing paste, clay, and water, and by applying the appropriate effort.

In the same way, a corrupt mind is cleaned by exertion.

And how is a corrupt mind cleaned by exertion?

It’s when a noble disciple recollects the Realized One:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up.

This is called:

‘A noble disciple who observes the sabbath of the divinity, living together with the divinity. And because they think of the divinity their mind becomes clear, joy arises, and mental corruptions are given up.’

That’s how a corrupt mind is cleaned by exertion.

A corrupt mind is cleaned by exertion.

And how is a corrupt mind cleaned by exertion?

It’s when a noble disciple recollects the teaching:

‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty body by exertion.

And how is a dirty body cleaned by exertion?

With cleanser and powder, water, and by applying the appropriate effort.

That’s how a dirty body is cleaned by exertion.

In the same way, a corrupt mind is cleaned by exertion.

And how is a corrupt mind cleaned by exertion?

It’s when a noble disciple recollects the teaching:

‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up.

This is called: ‘A noble disciple who observes the sabbath of Dhamma, living together with Dhamma. And because they think of the Dhamma their mind becomes clear, joy arises, and mental corruptions are given up.’

That’s how a corrupt mind is cleaned by exertion.

A corrupt mind is cleaned by exertion.

And how is a corrupt mind cleaned by exertion?

It’s when a noble disciple recollects the Saṅgha:

‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’

As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty cloth by exertion.

And how is a dirty cloth cleaned by applying effort?

With salt, lye, cow dung, and water, and by applying the appropriate effort.

That’s how a dirty cloth is cleaned by exertion.

In the same way, a corrupt mind is cleaned by exertion.

And how is a corrupt mind cleaned by exertion?

It’s when a noble disciple recollects the Saṅgha:

‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, and worthy of veneration with cupped palms. It is the supreme field of merit for the world.’

As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up.

This is called: ‘A noble disciple who observes the sabbath of the Saṅgha, living together with the Saṅgha. And because they think of the Saṅgha their mind becomes clear, joy arises, and mental corruptions are given up.’

That’s how a corrupt mind is cleaned by exertion.

A corrupt mind is cleaned by exertion.

And how is a corrupt mind cleaned by exertion?

It’s when a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty mirror by exertion.

And how is a dirty mirror cleaned by exertion?

With oil, ash, a rolled-up cloth, and by applying the appropriate effort.

That’s how a dirty mirror is cleaned by exertion.

In the same way, a corrupt mind is cleaned by exertion.

And how is a corrupt mind cleaned by exertion?

It’s when a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up.

This is called: ‘A noble disciple who observes the sabbath of ethical conduct, living together with ethics. And because they think of their ethical conduct their mind becomes clear, joy arises, and mental corruptions are given up.’

That’s how a corrupt mind is cleaned by exertion.

A corrupt mind is cleaned by exertion.

And how is a corrupt mind cleaned by exertion?

It’s when a noble disciple recollects the deities:

‘There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to create, the gods who control what is created by others, the gods of the Divinity’s host, and gods even higher than these.

When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’

As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleansing corrupt native gold by exertion.

And how is corrupt native gold cleansed by applying effort?

With a furnace, flux, a blowpipe, and tongs, and by applying the appropriate effort.

That’s how corrupt native gold is cleansed by exertion.

In the same way, a corrupt mind is cleaned by applying effort.

And how is a corrupt mind cleaned by exertion?

It’s when a noble disciple recollects the deities:

‘There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to imagine, the gods who control what is imagined by others, the gods of the Divinity’s host, and gods even higher than these.

When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’

As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up.

This is called: ‘A noble disciple who observes the sabbath of the deities, living together with the deities. And because they think of the deities their mind becomes clear, joy arises, and mental corruptions are given up.’

That’s how a corrupt mind is cleaned by applying effort.

Then that noble disciple reflects:

‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of sympathy for all living beings.

I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of sympathy for all living beings.

I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.

I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving.

I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live, the perfected ones give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.

I, too, for this day and night will give up unchastity. I will be chaste, set apart, refraining from the vulgar act of sex.

I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.

I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and dependable, and won’t trick the world with my words.

I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live, the perfected ones give up intoxicants of beer, wine, and liquor.

I, too, for this day and night will give up intoxicants of beer, wine, and liquor.

I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time.

I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time.

I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live, the perfected ones refrain from seeing shows of dancing, singing, and music; and attiring and adorning themselves with garlands, fragrance, and makeup.

I, too, for this day and night will refrain from seeing shows of dancing, singing, and music; and attiring and adorning myself with garlands, fragrance, and makeup.

I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a cot or a grass mat.

I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a cot or a grass mat.

I will observe the sabbath by doing as the perfected ones do in this respect.’

That’s the sabbath of the noble ones.

When the sabbath of the noble ones is observed like this it’s very fruitful and beneficial and brilliant and bountiful.

How much so?

Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Persia—full of the seven treasures.

This wouldn’t be worth a sixteenth part of the sabbath with its eight factors.

Why is that?

Because human kingship is a poor thing compared to the happiness of the gods.

Fifty years in the human realm is one day and night for the gods of the four great kings.

Thirty such days make up a month.

Twelve such months make up a year.

The lifespan of the gods of the four great kings is five hundred of these heavenly years.

It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the four great kings.

This is what I was referring to when I said:

‘Human kingship is a poor thing compared to the happiness of the gods.’

A hundred years in the human realm is one day and night for the gods of the thirty-three.

Thirty such days make up a month.

Twelve such months make up a year.

The lifespan of the gods of the thirty-three is a thousand of these heavenly years.

It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the thirty-three.

This is what I was referring to when I said:

‘Human kingship is a poor thing compared to the happiness of the gods.’

Two hundred years in the human realm is one day and night for the gods of Yama.

Thirty such days make up a month.

Twelve such months make up a year.

The lifespan of the gods of Yama is two thousand of these heavenly years.

It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of Yama.

This is what I was referring to when I said:

‘Human kingship is a poor thing compared to the happiness of the gods.’

Four hundred years in the human realm is one day and night for the joyful gods.

Thirty such days make up a month.

Twelve such months make up a year.

The lifespan of the joyful gods is four thousand of these heavenly years.

It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the joyful gods.

This is what I was referring to when I said:

‘Human kingship is a poor thing compared to the happiness of the gods.’

Eight hundred years in the human realm is one day and night for the gods who love to create.

Thirty such days make up a month.

Twelve such months make up a year.

The lifespan of the gods who love to create is eight thousand of these heavenly years.

It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who love to create.

This is what I was referring to when I said:

‘Human kingship is a poor thing compared to the happiness of the gods.’

Sixteen hundred years in the human realm is one day and night for the gods who control what is created by others.

Thirty such days make up a month.

Twelve such months make up a year.

The lifespan of the gods who control what is created by others is sixteen thousand of these heavenly years.

It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control what is created by others.

This is what I was referring to when I said:

‘Human kingship is a poor thing compared to the happiness of the gods.’

You shouldn’t kill living creatures, or steal,

or lie, or drink liquor.

Be chaste, refraining from sex,

and don’t eat at night, the wrong time.

Not wearing garlands or applying fragrance,

you should sleep on a low bed, or a mat on the ground.

This is the eight-factored sabbath, they say,

revealed by the Buddha, who has gone to suffering’s end.

The moon and sun are both fair to see,

radiating as far as they revolve.

Those dispellers of darkness, travelers in midair,

shine in the firmament, dazzling the quarters.

All of the wealth that’s found in this realm—

pearls, gems, fine beryl too,

mountain gold or lustrous gold,

or the native gold called ‘coruscant’—

they’re not worth a sixteenth part

of the sabbath with its eight factors,

as starlight cannot rival the moon.

So an ethical woman or man,

who has observed the eight-factored sabbath,

having made merit whose outcome is happiness,

blameless, they go to a heavenly place.”

AN3.71

Numbered Discourses 3.71

1. Ānanda

With Channa

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then the wanderer Channa went up to Venerable Ānanda and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

“Reverend Ānanda, do you advocate giving up greed, hate, and delusion?”

“We do, reverend.”

“But what drawbacks have you seen, Reverend Ānanda, that you advocate giving up greed, hate, and delusion?”

“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.

When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.

A greedy person does bad things by way of body, speech, and mind.

When greed has been given up, they don’t do bad things by way of body, speech, and mind.

A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both.

When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both.

Greed is a destroyer of sight, vision, and knowledge. It blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment.

A hateful person, overcome by hate, intends to hurt themselves, hurt others, and hurt both. …

A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.

When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.

A deluded person does bad things by way of body, speech, and mind.

When delusion has been given up, they don’t do bad things by way of body, speech, and mind.

A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both.

When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both.

Delusion is a destroyer of sight, vision, and knowledge; it blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment.

This is the drawback we’ve seen in greed, hate, and delusion, and this is why we advocate giving them up.”

“But, reverend, is there a path and a practice for giving up that greed, hate, and delusion?”

“There is, reverend, a path and a practice for giving up that greed, hate, and delusion.”

“Well, what is it?”

“It is simply this noble eightfold path, that is:

right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

This is the path, this is the practice for giving up that greed, hate, and delusion.”

“This is a fine path, a fine practice, for giving up that greed, hate, and delusion.

Just this much is enough for diligence.”

AN3.72

Numbered Discourses 3.72

1. Ānanda

A Disciple of the Ājīvakas

At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery.

Then a householder who was a disciple of the Ājīvaka ascetics went up to Venerable Ānanda, bowed, sat down to one side, and said to Ānanda:

“Honorable Ānanda, whose teaching is well explained?

Who in the world is practicing well?

Who in the world has done well?”

“Well then, householder, I’ll ask you about this in return, and you can answer as you like.

What do you think, householder?

Is the teaching of those who teach for giving up greed, hate, and delusion well explained or not?

Or how do you see this?”

“The teaching of those who teach for giving up greed, hate, and delusion is well explained.

That’s how I see it.”

“What do you think, householder?

Are those who practice for giving up greed, hate, and delusion practicing well or not?

Or how do you see this?”

“Those who practice for giving up greed, hate, and delusion are practicing well.

That’s how I see it.”

“What do you think, householder?

Have those who’ve given up greed, hate, and delusion—so they’re cut off at the root, made like a palm stump, obliterated, and unable to arise in the future—done well in the world, or not?

Or how do you see this?”

“Those who’ve given up greed, hate, and delusion have done well in the world.

That’s how I see it.”

“So, householder, you’ve declared:

‘The teaching of those who teach for giving up greed, hate, and delusion is well explained.’

And you’ve declared:

‘Those who practice for giving up greed, hate, and delusion are practicing well.’

And you’ve declared:

‘Those who’ve given up greed, hate, and delusion have done well in the world.’”

“It’s incredible, sir, it’s amazing!

There’s no acclaiming your own teaching or disrespecting someone else’s,

just teaching what’s relevant in that context. The goal is spoken of, but the self is not involved.

You, sir, teach Dhamma for giving up greed, hate, and delusion.

Your teaching is well explained.

You, sir, practice for giving up greed, hate, and delusion.

You in the world are practicing well.

You’ve given up greed, hate, and delusion.

You in the world have done well.

Excellent, sir! Excellent!

As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Ānanda has made the teaching clear in many ways.

I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

From this day forth, may Master Ānanda remember me as a lay follower who has gone for refuge for life.”

AN3.73

Numbered Discourses 3.73

1. Ānanda

With Mahānāma the Sakyan

So I have heard.

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

Now at that time the Buddha had recently recovered from an illness.

Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:

“For a long time, sir, I have understood your teaching like this:

‘Knowledge is for those with immersion, not those without immersion.’

But, sir, does immersion come first, then knowledge?

Or does knowledge come first, then immersion?”

Then Venerable Ānanda thought,

“The Buddha has recently recovered from an illness,

and this Mahānāma asks him a question that’s too deep.

Why don’t I take him off to one side and teach him the Dhamma?”

Then Ānanda took Mahānāma by the arm, led him off to one side, and said to him,

“Mahānāma, the Buddha has spoken of the ethics, immersion, and wisdom of a trainee; and the ethics, immersion, and wisdom of an adept.

What is the ethics of a trainee?

It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

This is called the ethics of a trainee.

And what is the immersion of a trainee?

It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

This is called the immersion of a trainee.

And what is the wisdom of a trainee?

They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

This is called the wisdom of a trainee.

Then a noble disciple—accomplished in ethics, immersion, and wisdom—realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

In this way the Buddha has spoken of the ethics, immersion, and wisdom of both a trainee and an adept.”

AN3.74

Numbered Discourses 3.74

1. Ānanda

Jains

At one time Venerable Ānanda was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then the Licchavis Abhaya and Paṇḍitakumāra went up to Venerable Ānanda, bowed, sat down to one side, and said to him:

“Sir, the Jain ascetic of the Ñātika clan claims to be all-knowing and all-seeing, to know and see everything without exception, thus:

‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’

He advocates the elimination of past deeds by fervent mortification, and breaking the bridge by not doing any new deeds.

So with the ending of deeds, suffering ends; with the ending of suffering, feeling ends; and with the ending of feeling, all suffering will have been worn away.

This is how to go beyond suffering by means of this purification by wearing away in the present life.

What, sir, does the Buddha say about this?”

“Abhaya, these three kinds of purification by wearing away have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.

What three?

It’s when, Abhaya, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.

This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

Then a mendicant accomplished in ethics, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.

This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

Then a mendicant accomplished in immersion realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.

This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

These are the three kinds of purification by wearing away that have been rightly explained by the Buddha … in order to realize extinguishment.”

When he said this, Paṇḍitakumāra said to Abhaya,

“Dear Abhaya, is there anything in what Ānanda has said so well that you would disagree with?”

“How could I not agree with what was said so well by Ānanda?

If anyone didn’t agree with him, their head would explode!”

AN3.75

Numbered Discourses 3.75

1. Ānanda

Support

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Ānanda, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in three things.

What three?

Experiential confidence in the Buddha:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

Experiential confidence in the teaching:

‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

Experiential confidence in the Saṅgha:

‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’

There might be change in the four principal states—

earth, water, air, and fire—but a noble disciple with experiential confidence in the Buddha would never change.

In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible.

There might be change in the four principal states—

earth, water, air, and fire—but a noble disciple with experiential confidence in the teaching …

or the Saṅgha would never change.

In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible.

Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established by you in these three things.”

AN3.76

Numbered Discourses 3.76

1. Ānanda

Continued Existence (1st)

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of this thing called ‘continued existence’.

How is continued existence defined?”

“If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?”

“No, sir.”

“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.

The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is regeneration into a new state of existence in the future.

If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?”

“No, sir.”

“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.

The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is regeneration into a new state of existence in the future.

If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?”

“No, sir.”

“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.

The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is regeneration into a new state of existence in the future.

That’s how continued existence is defined.”

AN3.77

Numbered Discourses 3.77

1. Ānanda

Continued Existence (2nd)

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of this thing called ‘continued existence’.

How is continued existence defined?”

“If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?”

“No, sir.”

“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.

The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is regeneration into a new state of existence in the future.

If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?”

“No, sir.”

“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.

The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is regeneration into a new state of existence in the future.

If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?”

“No, sir.”

“So, deeds are the field, consciousness is the seed, and craving is the moisture.

The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is regeneration into a new state of existence in the future.

That’s how continued existence is defined.”

AN3.78

Numbered Discourses 3.78

1. Ānanda

Precepts and Observances

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Ānanda, are all precepts and observances, lifestyles, and spiritual paths fruitful when taken as the essence?”

“This matter is not categorical, sir.”

“Well then, Ānanda, break it down.”

“Take the case of someone who cultivates precepts and observances, a lifestyle, and a spiritual path, taking this as the essence. If unskillful qualities grow while skillful qualities decline, that’s not fruitful.

However, if unskillful qualities decline while skillful qualities grow, that is fruitful.”

That is what Venerable Ānanda said,

and the Teacher concurred.

Then Ānanda, knowing that the Teacher concurred, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Then, not long after Ānanda had left, the Buddha addressed the mendicants:

“Mendicants, Ānanda is a trainee,

but it’s not easy to find his equal in wisdom.”

AN3.79

Numbered Discourses 3.79

1. Ānanda

Fragrances

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, there are these three kinds of fragrance that spread only with the wind, not against it.

What three?

The fragrance of roots, heartwood, and flowers.

These are the three kinds of fragrance that spread only with the wind, not against it.

Is there a kind of fragrance that spreads with the wind, and against it, and both ways?”

“There is, Ānanda, such a kind of fragrance.”

“So what, sir, is that kind of fragrance?”

“It’s when, Ānanda, in some village or town, a woman or man has gone for refuge to the Buddha, the teaching, and the Saṅgha.

They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. They’re ethical, of good character.

They live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.

Ascetics and brahmins everywhere praise them for these good qualities;

even the deities praise them.

This is the kind of fragrance that spreads with the wind, and against it, and both.

The fragrance of flowers doesn’t spread against the wind,

nor sandalwood, pinwheel flowers, or jasmine;

but the fragrance of the good spreads against the wind;

a true person’s virtue spreads in every direction.”

AN3.80

Numbered Discourses 3.80

1. Ānanda

Lesser

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, I have heard and learned this in the presence of the Buddha:

‘Ānanda, the Buddha Sikhī had a disciple named Abhibhū. Standing in the realm of divinity, he could make his voice heard throughout the thousandfold galaxy.’

I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?”

“He was a disciple, Ānanda. Realized Ones are immeasurable.”

For a second time …

For a third time, Ānanda said to the Buddha:

“… I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?”

“Ānanda, have you heard of a thousandfold lesser world system, a galaxy?”

“Now is the time, Blessed One! Now is the time, Holy One!

Let the Buddha speak. The mendicants will listen and remember it.”

“Well then, Ānanda, listen and apply your mind well, I will speak.”

“Yes, sir,” Ānanda replied.

The Buddha said this:

“Ānanda, a galaxy extends a thousand times as far as the moon and sun revolve and the dazzling ones light up the quarters.

In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Black Plum Tree Lands, a thousand lands west of Godāvarī, a thousand lands north of Kuru, a thousand lands east of Videha, four thousand oceans, four thousand great kings, a thousand realms of the gods of the four great kings, a thousand realms of the gods of the thirty-three, of the gods of Yama, of the joyful gods, of the gods who love to create, of the gods who control what is created by others, and a thousand realms of divinity.

This is called a thousandfold lesser world system, a ‘galaxy’.

A world system that extends for a thousand galaxies

is called a millionfold middling world system, a ‘galactic cluster’.

A world system that extends for a thousand galactic clusters

is called a billionfold great world system, a ‘galactic supercluster’.

If he wished, Ānanda, a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.”

“But how would the Buddha make his voice heard so far?”

“First, Ānanda, a Realized One would fill the galactic supercluster with light.

When sentient beings saw the light, the Realized One would project his call so that they’d hear the sound.

That’s how a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.”

When he said this, Venerable Ānanda said,

“I’m so fortunate, so very fortunate,

to have a teacher with such power and might!”

When he said this, Venerable Udāyī said to Venerable Ānanda,

“What is it to you, Reverend Ānanda, if your teacher has such power and might?”

When he said this, the Buddha said to Venerable Udāyī,

“Not so, Udāyī, not so!

If Ānanda were to die while still not free of greed, he would rule as king of the gods for seven lifetimes, or as king of the Black Plum Tree Land for seven lifetimes, because of the confidence of his heart.

However, Ānanda will be fully extinguished in this very life.”

AN3.81

Numbered Discourses 3.81

1. Ascetics

Ascetics

“Mendicants, there are three duties of an ascetic.

What three?

Undertaking the training in the higher ethics, the higher mind, and the higher wisdom.

These are the three duties of an ascetic.

So you should train like this:

‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’

That’s how you should train.”

AN3.82

Numbered Discourses 3.82

1. Ascetics

The Donkey

“Suppose, mendicants, a donkey followed behind a herd of cattle, thinking:

‘I can moo too! I can moo too!’

But it doesn’t look like a cow, or sound like a cow, or leave a footprint like a cow.

Still it follows behind a herd of cattle, thinking:

‘I can moo too! I can moo too!’

In the same way, some mendicant follows behind the mendicant Saṅgha, thinking:

‘I’m a monk too! I’m a monk too!’

But they don’t have the same enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom as the other mendicants.

Still they follow behind the mendicant Saṇgha, thinking:

‘I’m a monk too! I’m a monk too!’

So you should train like this:

‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’

That’s how you should train.”

AN3.83

Numbered Discourses 3.83

1. Ascetics

Fields

“Mendicants, a farmer has three primary duties.

What three?

A farmer first of all makes sure the field is well ploughed and tilled.

Next they plant seeds in season.

When the time is right, they irrigate the field and then drain it.

These are the three primary duties of a farmer.

In the same way, a mendicant has three primary duties.

What three?

Undertaking the training in the higher ethics, the higher mind, and the higher wisdom.

These are the three primary duties of a mendicant.

So you should train like this:

‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’

That’s how you should train.”

AN3.84

Numbered Discourses 3.84

1. Ascetics

The Vajji

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then a certain Vajji monk went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, each fortnight over a hundred and fifty training rules are recited.

I’m not able to train in them.”

“But monk, are you able to train in three trainings:

the higher ethics, the higher mind, and the higher wisdom?”

“I am, sir.”

“So, monk, you should train in these three trainings:

the higher ethics, the higher mind, and the higher wisdom.

As you train in these, you will give up greed, hate, and delusion.

Then you won’t do anything unskillful, or practice anything bad.”

After some time that monk trained in the higher ethics, the higher mind, and the higher wisdom.

He gave up greed, hate, and delusion.

Then he didn’t do anything unskillful, or practice anything bad.

AN3.85

Numbered Discourses 3.85

1. Ascetics

A Trainee

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of the one called ‘a trainee’.

How is a trainee defined?”

“They train, mendicant, that’s why they’re called ‘a trainee’.

What is their training?

They train in the higher ethics, the higher mind, and the higher wisdom.

They train, that’s why they’re called ‘a trainee’.

As a trainee trains,

following the straight road,

first they know about ending;

enlightenment follows in the same lifetime.

Then the knowledge comes

such a one, freed through enlightenment,

with the end of the fetters of continued existence:

‘My freedom is unshakable.’”

AN3.86

Numbered Discourses 3.86

1. Ascetics

Training (1st)

“Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which gentlemen who desire self-knowledge train.

These are all included in the three trainings.

What three?

The training in the higher ethics, the higher mind, and the higher wisdom.

These are the three trainings that include them all.

Take the case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom.

They break some lesser and minor training rules, but are restored.

Why is that?

Because I don’t say they’re incapable of that.

But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken.

With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.

Take another case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom.

They break some lesser and minor training rules, but are restored.

Why is that?

Because I don’t say they’re incapable of that.

But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken.

With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.

Take another case of a mendicant who has fulfilled their ethics and immersion, but has limited wisdom.

They break some lesser and minor training rules, but are restored.

Why is that?

Because I don’t say they’re incapable of that.

But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken.

With the ending of the five lower fetters they’re reborn spontaneously. They are extinguished there, and are not liable to return from that world.

Take another case of a mendicant who has fulfilled their ethics, immersion, and wisdom.

They break some lesser and minor training rules, but are restored.

Why is that?

Because I don’t say they’re incapable of that.

But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully.

But in any case, these training rules are not barren, I say.”

AN3.87

Numbered Discourses 3.87

1. Ascetics

Training (2nd)

“Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which gentlemen who desire self-knowledge train.

These are all included in the three trainings.

What three?

The training in the higher ethics, the higher mind, and the higher wisdom.

These are the three trainings that include them all.

Take the case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom.

They break some lesser and minor training rules, but are restored.

Why is that?

Because I don’t say they’re incapable of that.

But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual life. They keep the rules they’ve undertaken.

With the ending of three fetters they have at most seven rebirths.

They will transmigrate at most seven times among gods and humans and then make an end of suffering.

With the ending of three fetters, they go from family to family. They will transmigrate between two or three families and then make an end of suffering.

With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering.

With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.

Take another case of a mendicant who has fulfilled their ethics and immersion, but has limited wisdom.

They break some lesser and minor training rules, but are restored.

Why is that?

Because I don’t say they’re incapable of that.

But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken.

With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.

With the ending of the five lower fetters they’re extinguished with extra effort.

With the ending of the five lower fetters they’re extinguished without extra effort.

With the ending of the five lower fetters they’re extinguished upon landing.

With the ending of the five lower fetters they’re extinguished between one life and the next.

Take another case of a mendicant who has fulfilled their ethics, immersion, and wisdom.

They break some lesser and minor training rules, but are restored.

Why is that?

Because I don’t say they’re incapable of that.

But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully. But in any case, these training rules are not barren, I say.”

AN3.88

Numbered Discourses 3.88

1. Ascetics

Training (3rd)

“Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which gentlemen who desire self-knowledge train.

These are all included in the three trainings.

What three?

The training in the higher ethics, the higher mind, and the higher wisdom.

These are the three trainings that include them all.

Take the case of a mendicant who has fulfilled their ethics, immersion, and wisdom.

They break some lesser and minor training rules, but are restored.

Why is that?

Because I don’t say they’re incapable of that.

But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished between one life and the next.

If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished upon landing.

If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished without extra effort.

If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished with extra effort.

If they don’t penetrate so far, with the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.

If they don’t penetrate so far, with the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.

If they don’t penetrate so far, with the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering.

If they don’t penetrate so far, with the ending of three fetters, they go from family to family. They will transmigrate between two or three families and then make an end of suffering.

If they don’t penetrate so far, with the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering.

So, mendicants, if you practice fully you succeed fully. If you practice partially you succeed partially.

But in any case, these training rules are not barren, I say.”

AN3.89

Numbered Discourses 3.89

1. Ascetics

Three Trainings (1st)

“Mendicants, these are the three trainings.

What three?

The training in the higher ethics, the higher mind, and the higher wisdom.

And what is the training in the higher ethics?

It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

This is called the training in the higher ethics.

And what is the training in the higher mind?

It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

This is called the training in the higher mind.

And what is the training in the higher wisdom?

They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

This is called the training in the higher wisdom.

These are the three trainings.”

AN3.90

Numbered Discourses 3.90

1. Ascetics

Three Trainings (2nd)

“Mendicants, these are the three trainings.

What three?

The training in the higher ethics, the higher mind, and the higher wisdom.

And what is the training in the higher ethics?

It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

This is called the training in the higher ethics.

And what is the training in the higher mind?

It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

This is called the training in the higher mind.

And what is the training in the higher wisdom?

It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

This is called the training in the higher wisdom.

These are the three trainings.

The higher ethics, the higher mind,

and the higher wisdom should be practiced

by those energetic, steadfast, and resolute,

practicing absorption, mindful, with guarded senses.

As before, so behind;

as behind, so before.

As below, so above;

as above, so below.

As by day, so by night;

as by night, so by day.

Having mastered every direction

with limitless immersion,

they call them a ‘trainee on the path’,

and ‘one living a pure life’.

But a wise one who has gone to the end of the path

they call a ‘Buddha’ in the world.

With the cessation of consciousness,

freed by the ending of craving,

the liberation of their heart

is like a lamp going out.”

AN3.91

Numbered Discourses 3.91

1. Ascetics

At Paṅkadhā

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. He arrived at a town of the Kosalans named Paṅkadhā,

and stayed there.

Now, at that time a monk named Kassapagotta was resident at Paṅkadhā.

There the Buddha educated, encouraged, fired up, and inspired the mendicants with a Dhamma talk about the training rules.

Kassapagotta became quite impatient and bitter, thinking,

“This ascetic is much too strict.”

When the Buddha had stayed in Paṅkadhā as long as he pleased, he set out for Rājagaha.

Traveling stage by stage, he arrived at Rājagaha,

and stayed there.

Soon after the Buddha left, Kassapagotta became quite remorseful and regretful, thinking,

“It’s my loss, my misfortune,

that when the Buddha was talking about the training rules I became quite impatient and bitter, thinking

he was much too strict.

Why don’t I go to the Buddha and confess my mistake to him?”

Then Kassapagotta set his lodgings in order and, taking his bowl and robe, set out for Rājagaha.

Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, sat down to one side, and told him what had happened, saying:

“I made a mistake, sir. It was foolish, stupid, and unskillful of me to become impatient and bitter when the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about the training rules, and to think,

‘This ascetic is much too strict.’

Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

“Indeed, Kassapa, you made a mistake.

But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.

For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.

Kassapa, take the case of a senior mendicant who is not eager to train and doesn’t praise taking up the training. They don’t encourage other mendicants who are not eager to train to take up the training. And they don’t truthfully and correctly praise at the right time those mendicants not eager to train. I don’t praise that kind of senior mendicant.

Why is that?

Because, hearing that I praised that mendicant, other mendicants might want to keep company with them. Then they might follow their example, which would be for their lasting harm and suffering.

That’s why I don’t praise that kind of senior mendicant.

Take the case of a middle mendicant who doesn’t want to train …

Take the case of a junior mendicant who is not eager to train …

That’s why I don’t praise that kind of junior mendicant.

Kassapa, take the case of a senior mendicant who is eager to train and praises taking up the training. They encourage other mendicants who are not eager to train to take up the training. And they truthfully and correctly praise at the right time those mendicants who are eager to train. I praise that kind of senior mendicant.

Why is that?

Because, hearing that I praised that mendicant, other mendicants might want to keep company with them. Then they might follow their example, which would be for their lasting welfare and happiness.

That’s why I praise that kind of senior mendicant.

Take the case of a middle mendicant who is eager to train …

Take the case of a junior mendicant who is eager to train …

That’s why I praise that kind of junior mendicant.”

AN3.92

Numbered Discourses 3.92

1. A Lump of Salt

Urgent

“Mendicants, a farmer has three urgent duties.

What three?

A farmer swiftly makes sure the field is well ploughed and tilled.

Next they swiftly plant seeds in season.

When the time is right, they swiftly irrigate or drain the field.

These are the three urgent duties of a farmer.

That farmer has no special power or ability to say:

‘Let the crops germinate today! Let them flower tomorrow! Let them ripen the day after!’

But there comes a time when that farmer’s crops germinate, flower, and ripen as the seasons change.

In the same way, a mendicant has three urgent duties.

What three?

Undertaking the training in the higher ethics, the higher mind, and the higher wisdom.

These are the three urgent duties of a mendicant.

That mendicant has no special power or ability to say:

‘Let my mind be freed from defilements by not grasping today! Or tomorrow! Or the day after!’

But there comes a time—as that mendicant trains in the higher ethics, the higher mind, and the higher wisdom—that their mind is freed from defilements by not grasping.

So you should train like this:

‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’

That’s how you should train.”

AN3.93

Numbered Discourses 3.93

1. A Lump of Salt

Seclusion

“Mendicants, wanderers of other religions advocate three kinds of seclusion.

What three?

Seclusion in robes, almsfood, and lodgings.

Wanderers of other religions advocate this kind of seclusion in robes. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.

This is what wanderers of other religions advocate for seclusion in robes.

Wanderers of other religions advocate this kind of seclusion in almsfood.

They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.

This is what the wanderers of other religions advocate for seclusion in almsfood.

Wanderers of other religions advocate this kind of seclusion in lodgings. They stay in a wilderness, at the root of a tree, in a charnel ground, a forest, the open air, a heap of straw, or a threshing-hut.

This is what wanderers of other religions advocate for seclusion in lodgings.

These are the three kinds of seclusion that wanderers of other religions advocate.

In this teaching and training, there are three kinds of seclusion for a mendicant.

What three?

Firstly, a mendicant is ethical, giving up unethical conduct, being secluded from it.

They have right view, giving up wrong view, being secluded from it.

They’ve ended defilements, giving up defilements, being secluded from them.

When a mendicant has these three kinds of seclusion,

they’re called a mendicant who has reached the peak and the pith, being pure and consolidated in the core.

When a farmer’s rice field is ripe,

they’d have the rice cut swiftly,

gathered swiftly,

transported swiftly,

made into heaps swiftly,

threshed swiftly,

the straw removed swiftly,

winnowed swiftly,

brought over swiftly,

pounded swiftly,

and have the husks removed swiftly.

In this way that farmer’s crop would reach the peak and the pith, being pure and consolidated in the core.

In the same way, when a mendicant is ethical, giving up unethical conduct, being secluded from it;

when they have right view, giving up wrong view, being secluded from it;

when they’ve ended defilements, giving up defilements, being secluded from them:

they’re called a mendicant who has reached the peak and the pith, being pure and consolidated in the core.”

AN3.94

Numbered Discourses 3.94

1. A Lump of Salt

Autumn

“In the autumn, the heavens are sunny and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and dazzles.

In the same way, when the stainless, immaculate vision of the teaching arises in a noble disciple, three fetters are given up:

substantialist view, doubt, and misapprehension of precepts and observances.

Afterwards they are delivered from two things: covetousness and ill will.

Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

If that noble disciple passed away at that time, they’re bound by no fetter that might return them to this world.”

AN3.95

Numbered Discourses 3.95

1. A Lump of Salt

Assemblies

“Mendicants, these are the three assemblies.

What three?

An assembly of the best, a divided assembly, and a harmonious assembly.

And what is an assembly of the best?

An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And those who come afterwards follow their example.

They too are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

This is called an assembly of the best.

And what is a divided assembly?

An assembly where the mendicants fight, quarrel, and dispute, continually wounding each other with barbed words. This is called a divided assembly.

And what is a harmonious assembly?

An assembly where the mendicants live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly.

When the mendicants live in harmony like this, they brim with much merit.

At that time the mendicants live in a divine dwelling, that is, the heart’s release by rejoicing.

When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.

In the same way, when the mendicants are in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes, they brim with much merit.

At that time the mendicants live in a divine dwelling, that is, the heart’s release by rejoicing.

When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

These are the three assemblies.”

AN3.96

Numbered Discourses 3.96

1. A Lump of Salt

The Thoroughbred (1st)

“Mendicants, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship.

What three?

It’s when a fine royal thoroughbred is beautiful, strong, and fast.

A fine royal thoroughbred with these three factors is worthy of a king. …

In the same way, a mendicant with three qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.

What three?

It’s when a mendicant is beautiful, strong, and fast.

And how is a mendicant beautiful?

It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

That’s how a mendicant is beautiful.

And how is a mendicant strong?

It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

That’s how a mendicant is strong.

And how is a mendicant fast?

It’s when a mendicant truly understands: ‘This is suffering’ …

‘This is the origin of suffering’ …

‘This is the cessation of suffering’ …

‘This is the practice that leads to the cessation of suffering’.

That’s how a mendicant is fast.

A mendicant with these three qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

AN3.97

Numbered Discourses 3.97

1. A Lump of Salt

The Thoroughbred (2nd)

“Mendicants, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and considered a factor of kingship.

What three?

It’s when a fine royal thoroughbred is beautiful, strong, and fast.

A fine royal thoroughbred with these three factors is worthy of a king, …

In the same way, a mendicant with three qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.

What three?

It’s when a mendicant is beautiful, strong, and fast.

And how is a mendicant beautiful?

It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

That’s how a mendicant is beautiful.

And how is a mendicant strong?

It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

That’s how a mendicant is strong.

And how is a mendicant fast?

It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world.

That’s how a mendicant is fast.

A mendicant with these three qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

AN3.98

Numbered Discourses 3.98

1. A Lump of Salt

The Thoroughbred (3rd)

“Mendicants, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and considered a factor of kingship.

What three?

It’s when a fine royal thoroughbred is beautiful, strong, and fast.

A fine royal thoroughbred with these three factors is worthy of a king. …

In the same way, a mendicant with three qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.

What three?

It’s when a mendicant is beautiful, strong, and fast.

And how is a mendicant beautiful?

It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

That’s how a mendicant is beautiful.

And how is a mendicant strong?

It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

That’s how a mendicant is strong.

And how is a mendicant fast?

It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

That’s how a mendicant is fast.

A mendicant with these three qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

AN3.99

Numbered Discourses 3.99

1. A Lump of Salt

Jute

“Jute canvas is ugly, unpleasant to touch, and worthless whether it’s new, worn in, or worn out.

They use worn out jute canvas for scrubbing cauldrons, or else they just throw it away on the rubbish heap.

In the same way, if a junior mendicant is unethical, of bad character,

this is how they’re ugly, I say.

That individual is just as ugly as jute canvas.

If you associate with, accompany, and attend to them, following their example, it’ll be for your lasting harm and suffering.

This is how they’re unpleasant to touch, I say.

That individual is just as unpleasant to touch as jute canvas.

Any robes, almsfood, lodgings, and medicines and supplies for the sick that they receive are not very fruitful or beneficial for the donor.

This is how they’re worthless, I say.

That individual is just as worthless as jute canvas.

If a middle mendicant is unethical, of bad character, this is how they’re ugly, I say. …

If a senior mendicant is unethical, of bad character, this is how they’re ugly, I say. …

If you associate with, accompany, and attend to them, following their example, it’ll be for your lasting harm and suffering. …

If such a senior mendicant speaks among the Saṅgha,

the mendicants say:

‘What’s an incompetent fool like you got to say?

How on earth could you imagine you’ve got something worth saying!’

They become angry and upset, and blurt out things that make the Saṅgha throw them out, as if they were throwing jute canvas away on the rubbish heap.

Cloth from Kāsi is beautiful, pleasant to touch, and valuable whether it’s new, worn in, or worn out.

They use worn out cloth from Kāsi for wrapping, or else they place it in a fragrant casket.

In the same way, if a junior mendicant is ethical, of good character, this is how they’re beautiful, I say.

That individual is just as beautiful as cloth from Kāsi.

If you associate with, accompany, and attend to such an individual, following their example, it will be for your lasting welfare and happiness.

This is how they’re pleasant to touch, I say.

That individual is just as pleasant to touch as cloth from Kāsi.

Any robes, almsfood, lodgings, and medicines and supplies for the sick that they receive are very fruitful and beneficial for the donor.

This is how they’re valuable, I say.

That individual is just as valuable as cloth from Kāsi.

If a middle mendicant is ethical, of good character, this is how they’re beautiful, I say. …

If a senior mendicant is ethical, of good character, this is how they’re beautiful, I say. …

If such a senior mendicant speaks in the midst of the Saṅgha,

the mendicants say:

‘Venerables, be quiet! The senior mendicant is speaking on the teaching and training.’

So you should train like this:

‘We will be like cloth from Kāsi, not like jute canvas.’

That’s how you should train.”

AN3.100

Numbered Discourses 3.100

1. A Lump of Salt

A Lump of Salt

“Mendicants, suppose you say:

‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering.

Suppose you say:

‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.

Take the case of the individual who does a trivial bad deed, but it lands them in hell.

Meanwhile, another individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot.

What kind of individual does a trivial bad deed, but it lands them in hell?

An individual who hasn’t developed their physical endurance, ethics, mind, or wisdom. They’re small-minded and mean-spirited, living in suffering.

That kind of individual does a trivial bad deed, but it lands them in hell.

What kind of individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot?

An individual who has developed their physical endurance, ethics, mind, and wisdom. They’re not small-minded, but are big-hearted, meditating on the immeasurables.

That kind of individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot.

Suppose a person was to drop a lump of salt into a mug of water.

What do you think, mendicants?

Would that mug of water become salty and undrinkable?”

“Yes, sir.

Why is that?

Because there is only a little water in the bowl.”

“Suppose a person was to drop a lump of salt into the Ganges River.

What do you think, mendicants?

Would the Ganges River become salty and undrinkable?”

“No, sir.

Why is that?

Because the Ganges River is a vast mass of water.”

“This is how it is in the case of an individual who does a trivial bad deed, but it lands them in hell.

Meanwhile, another individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot. …

Take the case of someone who is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.

While someone else isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.

What sort of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars?

Someone who is poor, with few possessions and little wealth.

That kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.

What sort of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars?

Someone who is rich, affluent, and wealthy.

That kind of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.

This is how it is in the case of an individual who does a trivial bad deed, but they go to hell.

Meanwhile, another individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot. …

It’s like a sheep dealer or butcher. They can execute, jail, fine, or otherwise punish one person who steals from them, but not another.

What sort of person can they punish?

Someone who is poor, with few possessions and little wealth.

That’s the kind of person they can punish.

What sort of person can’t they punish?

A ruler or their chief minister who is rich, affluent, and wealthy.

That’s the kind of person they can’t punish.

In fact, all they can do is raise their cupped palms and ask:

‘Please, good fellow, give me my sheep or pay me for it.’

This is how it is in the case of an individual who does a trivial bad deed, but it lands them in hell.

Meanwhile, another individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot. …

Mendicants, suppose you say:

‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering.

Suppose you say:

‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.”

AN3.101

Numbered Discourses 3.101

1. A Lump of Salt

A Panner

“Native gold has coarse corruptions: sand, soil, and gravel.

A panner or their apprentice pours it into a pan, where they wash, rinse, and clean it.

When that’s been eliminated, there are medium corruptions in the native gold: fine grit and coarse sand.

The panner washes it again.

When that’s been eliminated, there are fine corruptions in the native gold: fine sand and black grime.

The panner washes it again.

When that’s been eliminated, only golden flecks remain.

A goldsmith or their apprentice places the native gold in a crucible where they blow, melt, and smelt it.

Still the native gold is not settled and the dross is not totally gone. It’s not pliable, workable, or radiant, but is brittle and not completely ready for working.

But the goldsmith keeps on blowing, melting, and smelting it.

The native gold becomes pliable, workable, and radiant, not brittle, and ready to be worked.

Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

In the same way, a mendicant who is committed to the higher mind has coarse corruptions: bad bodily, verbal, and mental conduct. A sincere, proficient mendicant gives these up, dispels, eliminates, and obliterates them.

When they’ve been given up and eliminated, there are middling corruptions: sensual, malicious, or cruel thoughts. A sincere, proficient mendicant gives these up, dispels, eliminates, and obliterates them.

When they’ve been given up and eliminated, there are fine corruptions: thoughts of family, country, and status. A sincere, proficient mendicant gives these up, dispels, eliminates, and obliterates them.

When they’ve been given up and eliminated, only thoughts about the teaching are left.

That immersion is not peaceful or sublime or tranquil or unified, but is held in place by forceful suppression.

But there comes a time when that mind is stilled internally; it settles, unifies, and becomes immersed in samādhi.

That immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.

They extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.’

They are capable of realizing these things, since each and every one is within range.

If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’

They are capable of realizing these things, since each and every one is within range.

If they wish: ‘May I understand the minds of other beings and individuals, having encompassed them with my mind.

May I understand mind with greed as “mind with greed”,

and mind without greed as “mind without greed”;

mind with hate as “mind with hate”,

and mind without hate as “mind without hate”;

mind with delusion as “mind with delusion”,

and mind without delusion as “mind without delusion”;

constricted mind as “constricted mind”,

and scattered mind as “scattered mind”;

expansive mind as “expansive mind”,

and unexpansive mind as “unexpansive mind”;

mind that is not supreme as “mind that is not supreme”,

and mind that is supreme as “mind that is supreme”;

mind immersed in samādhi as “mind immersed in samādhi”,

and mind not immersed in samādhi as “mind not immersed in samādhi”;

freed mind as “freed mind”,

and unfreed mind as “unfreed mind”.’

They are capable of realizing these things, since each and every one is within range.

If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’

They are capable of realizing these things, since each and every one is within range.

If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings pass on according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings pass on according to their deeds.’

They are capable of realizing these things, since each and every one is within range.

If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’

They are capable of realizing these things, since each and every one is within range.”

AN3.102

Numbered Discourses 3.102

1. A Lump of Salt

Basis

“Mendicants, a mendicant committed to the higher mind should focus on three bases from time to time:

the basis of immersion, the basis of exertion, and the basis of equanimity.

If a mendicant dedicated to the higher mind focuses solely on the basis of immersion, it’s likely their mind will incline to laziness.

If they focus solely on the basis of exertion, it’s likely their mind will incline to restlessness.

If they focus solely on the basis of equanimity, it’s likely their mind won’t properly become immersed in samādhi for the ending of defilements.

But when a mendicant dedicated to the higher mind focuses from time to time on the basis of immersion, the basis of exertion, and the basis of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements.

It’s like when a goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some native gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it.

If they solely fanned it, the native gold would likely be scorched.

If they solely sprinkled water on it, the native gold would likely cool down.

If they solely watched over it, the native gold would likely not be properly processed.

But when that goldsmith fans it from time to time, sprinkles water on it from time to time, and watches over it from time to time, that native gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked.

Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

In the same way, a mendicant committed to the higher mind should focus on three bases from time to time:

the basis of immersion, the basis of exertion, and the basis of equanimity. …

When a mendicant dedicated to the higher mind focuses from time to time on the basis of immersion, the basis of exertion, and the basis of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements.

They extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

If they wish: ‘May I wield the many kinds of psychic power’ …

‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’ …

‘May I recollect many kinds of past lives.’ …

‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn.’ …

‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’

They are capable of realizing these things, since each and every one is within range.”

AN3.103

Numbered Discourses 3.103

1. Awakening

Before Awakening

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought:

‘What’s the gratification in the world? What’s the drawback? What’s the escape?’

Then it occurred to me:

‘The pleasure and happiness that arise from the world: this is its gratification.

That the world is impermanent, suffering, and perishable: this is its drawback.

Removing and giving up desire and greed for the world: this is its escape.’

As long as I didn’t truly understand the world’s gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

But when I did truly understand the world’s gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

Knowledge and vision arose in me:

‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

AN3.104

Numbered Discourses 3.104

1. Awakening

Gratification (1st)

“Mendicants, I went in search of the world’s gratification, and I found it.

I’ve seen clearly with wisdom the full extent of gratification in the world.

I went in search of the world’s drawbacks, and I found them.

I’ve seen clearly with wisdom the full extent of the drawbacks in the world.

I went in search of escape from the world, and I found it.

I’ve seen clearly with wisdom the full extent of escape from the world.

As long as I didn’t truly understand the world’s gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

But when I did truly understand the world’s gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

Knowledge and vision arose in me:

‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

AN3.105

Numbered Discourses 3.105

1. Awakening

Gratification (2nd)

“Mendicants, if there were no gratification in the world, sentient beings wouldn’t be aroused by it.

But because there is gratification in the world, sentient beings are aroused by it.

If the world had no drawback, sentient beings wouldn’t grow disillusioned with it.

But since the world has a drawback, sentient beings do grow disillusioned with it.

If there were no escape from the world, sentient beings wouldn’t escape from it.

But since there is an escape from the world, sentient beings do escape from it.

As long as sentient beings don’t truly understand the world’s gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with mind free of boundaries.

But when sentient beings truly understand the world’s gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with mind free of boundaries.”

AN3.106

Numbered Discourses 3.106

1. Awakening

Ascetics and Brahmins

“Mendicants, there are ascetics and brahmins who don’t truly understand the world’s gratification, drawback, and escape for what they are.

I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

There are ascetics and brahmins who do truly understand the world’s gratification, drawback, and escape for what they are.

I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

AN3.107

Numbered Discourses 3.107

1. Awakening

Wailing

“Singing is regarded as wailing in the training of the Noble One.

Dancing is regarded as madness.

Too much laughter, showing the teeth, is regarded as childish.

So break off singing and dancing; and when you’re appropriately pleased, it’s enough to simply smile.”

AN3.108

Numbered Discourses 3.108

1. Awakening

Satisfaction

“Mendicants, there are three indulgences that never satisfy.

What three?

Sleep,

drinking beer and wine,

and sexual intercourse.

These are the three indulgences that never satisfy.”

AN3.109

Numbered Discourses 3.109

1. Awakening

Unprotected

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, when the mind is unprotected, deeds of body, speech, and mind are unprotected.

When deeds are unprotected, they fester.

When deeds fester, they become rotten.

Someone whose deeds of body, speech, and mind are rotten will not have a good death.

It’s like a bungalow with a bad roof. The roof peak, rafters, and walls are unprotected.

They fester,

and become rotten.

In the same way, when the mind is unprotected, bodily, verbal, and mental deeds are unprotected. …

Someone whose deeds of body, speech, and mind are rotten will not have a good death.

When the mind is protected, bodily, verbal, and mental deeds are protected.

When deeds are protected, they don’t fester.

When deeds don’t fester, they don’t become rotten.

Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.

It’s like a bungalow with a good roof. The roof peak, rafters, and walls are protected.

They don’t get soaked,

and they don’t become rotten.

In the same way, when the mind is protected, bodily, verbal, and mental deeds are protected. …

Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.”

AN3.110

Numbered Discourses 3.110

1. Awakening

Fallen

Seated to one side, the Buddha said to the householder Anāthapiṇḍika:

“Householder, when the mind is fallen, bodily, verbal, and mental deeds are fallen.

Someone whose deeds of body, speech, and mind are fallen will not have a good death.

It’s like a bungalow with a bad roof. The roof peak, rafters, and walls fall in.

In the same way, when the mind is fallen, bodily, verbal, and mental deeds are fallen.

Someone whose deeds of body, speech, and mind are fallen will not have a good death.

When the mind is not fallen, bodily, verbal, and mental deeds are not fallen.

Someone whose deeds of body, speech, and mind are not fallen will have a good death.

It’s like a bungalow with a good roof. The roof peak, rafters, and walls are not fallen in.

In the same way, when the mind is not fallen, bodily, verbal, and mental deeds are not fallen.

Someone whose deeds of body, speech, and mind are not fallen will have a good death.”

AN3.111

Numbered Discourses 3.111

1. Awakening

Sources (1st)

“Mendicants, there are these three sources that give rise to deeds.

What three?

Greed, hate, and delusion are sources that give rise to deeds.

Any deed that emerges from greed, hate, or delusion—born, sourced, and originated from greed, hate, or delusion—is unskillful, blameworthy, results in suffering, and leads to the creation of more deeds, not their cessation.

These are three sources that give rise to deeds.

There are these three sources that give rise to deeds.

What three?

Contentment, love, and understanding are sources that give rise to deeds.

Any deed that emerges from contentment, love, or understanding—born, sourced, and originated from contentment, love, or understanding—is skillful, blameless, results in happiness, and leads to the cessation of more deeds, not their creation.

These are three sources that give rise to deeds.”

AN3.112

Numbered Discourses 3.112

1. Awakening

Sources (2nd)

“Mendicants, there are these three sources that give rise to deeds.

What three?

Desire comes up for things that stimulate desire and greed in the past, future, or present.

And how does desire come up for things that stimulate desire and greed in the past, future, or present?

In your heart you think about and consider things that stimulate desire and greed in the past, future, or present.

When you do this, desire comes up,

and you get attached to those things.

This lust in the heart is what I call a fetter.

That’s how desire comes up for things that stimulate desire and greed in the past, future, or present.

These are three sources that give rise to deeds.

There are these three sources that give rise to deeds.

What three?

Desire doesn’t come up for things that stimulate desire and greed in the past, future, or present.

And how does desire not come up for things that stimulate desire and greed in the past, future, or present?

You understand the future result of things that stimulate desire and greed in the past, future, or present.

When you know this, you grow disillusioned,

your heart becomes dispassionate, and you see it with penetrating wisdom.

That’s how desire doesn’t come up for things that stimulate desire and greed in the past, future, or present.

These are three sources that give rise to deeds.”

AN3.113

Numbered Discourses 3.113

1. Bound for Loss

Bound for Loss

“Mendicants, these three are bound for a place of loss, bound for hell, if they don’t give up this fault.

What three?

Someone who is unchaste, but claims to be chaste;

someone who makes a groundless accusation of unchastity against a person whose chastity is pure;

and someone who has the view, ‘There is nothing wrong with sensual pleasures,’ so they throw themselves into sensual pleasures.

These are the three who are bound for a place of loss, bound for hell, if they don’t give up this fault.”

AN3.114

Numbered Discourses 3.114

1. Bound for Loss

Rare

“Mendicants, the appearance of three individuals is rare in the world.

What three?

A Realized One, a perfected one, a fully awakened Buddha. A teacher of the teaching and training proclaimed by a Realized One. An individual who is grateful and thankful.

The appearance of these three individuals is rare in the world.”

AN3.115

Numbered Discourses 3.115

1. Bound for Loss

Immeasurable

“Mendicants, these three individuals are found in the world.

What three?

Someone easy to measure, someone hard to measure, and someone who is immeasurable.

And who is the individual easy to measure?

It’s an individual who is haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties.

This is called ‘an individual easy to measure’.

And who is the individual hard to measure?

It’s an individual who is not haughty, insolent, fickle, scurrilous, or loose-tongued. They have established mindfulness, situational awareness and immersion, with unified mind and restrained faculties.

This is called ‘an individual hard to measure’.

And who is the immeasurable individual?

It’s a mendicant who is perfected, and has ended defilements.

This is called ‘an immeasurable individual’.

These are the three individuals found in the world.”

AN3.116

Numbered Discourses 3.116

1. Bound for Loss

Imperturbable

“Mendicants, these three individuals are found in the world.

What three?

First, an individual, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.

They enjoy it and like it and find it rewarding. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite space.

The lifespan of the gods of infinite space is twenty thousand eons.

An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.

But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life.

This is the difference between a learned noble disciple and an unlearned ordinary person as regards their place of rebirth.

Furthermore, an individual, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.

They enjoy it and like it and find it rewarding. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite consciousness.

The lifespan of the gods of infinite consciousness is forty thousand eons.

An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.

But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life.

This is the difference between a learned noble disciple and an unlearned ordinary person as regards their place of rebirth.

Furthermore, an individual, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

They enjoy it and like it and find it rewarding. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of nothingness.

The lifespan of the gods of nothingness is sixty thousand eons.

An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.

But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life.

This is the difference between a learned noble disciple and an unlearned ordinary person as regards their place of rebirth.

These are the three individuals found in the world.”

AN3.117

Numbered Discourses 3.117

1. Bound for Loss

Failures and Accomplishments

“Mendicants, there are three failures.

What three?

Failure in ethics, mind, and view.

And what is failure in ethics?

It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical.

This is called ‘failure in ethics’.

And what is failure in mind?

It’s when someone is covetous and malicious.

This is called ‘failure in mind’.

And what is failure in view?

It’s when someone has wrong view, a distorted perspective, such as:

‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’

This is called ‘failure in view’.

Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics,

mind,

or view.

These are the three failures.

There are three accomplishments.

What three?

Accomplishment in ethics, mind, and view.

And what is accomplishment in ethics?

It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, backbiting, harsh, or nonsensical.

This is called accomplishment in ethics.

And what is accomplishment in mind?

It’s when someone is content and kind-hearted.

This is called accomplishment in mind.

And what is accomplishment in view?

It’s when someone has right view, an undistorted perspective, such as:

‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’

This is called accomplishment in view.

Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics,

mind,

or view.

These are the three accomplishments.”

AN3.118

Numbered Discourses 3.118

1. Bound for Loss

Sure-bet Dice

“Mendicants, there are three failures.

What three?

Failure in ethics, mind, and view.

And what is failure in ethics?

It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical.

This is called ‘failure in ethics’.

And what is failure in mind?

It’s when someone is covetous and malicious.

This is called ‘failure in mind’.

And what is failure in view?

It’s when someone has wrong view, a distorted perspective, such as:

‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’

This is called ‘failure in view’.

Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view.

It’s like throwing sure-bet dice: they always fall the right side up.

In the same way, some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view.

These are the three failures.

There are three accomplishments.

What three?

Accomplishment in ethics, mind, and view.

And what is accomplishment in ethics?

It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, backbiting, harsh, or nonsensical.

This is called accomplishment in ethics.

And what is accomplishment in mind?

It’s when someone is content and kind-hearted.

This is called accomplishment in mind.

And what is accomplishment in view?

It’s when someone has right view, an undistorted perspective, such as:

‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’

This is called accomplishment in view.

Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view.

It’s like throwing sure-bet dice: they always fall the right side up.

In the same way, some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view.

These are the three accomplishments.”

AN3.119

Numbered Discourses 3.119

1. Bound for Loss

Action

“Mendicants, there are three failures.

What three?

Failure in action, livelihood, and view.

And what is failure in action?

It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical.

This is called ‘failure in action’.

And what is failure in livelihood?

It’s when a noble disciple has wrong livelihood and earns a living by wrong livelihood.

This is called ‘failure in livelihood’.

And what is failure in view?

It’s when someone has wrong view, a distorted perspective, such as:

‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’

This is called ‘failure in view’.

These are the three failures.

There are three accomplishments.

What three?

Accomplishment in action, livelihood, and view.

And what is accomplishment in action?

It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, backbiting, harsh, or nonsensical.

This is called ‘accomplishment in action’.

And what is accomplishment in livelihood?

It’s when a noble disciple has right livelihood and earns a living by right livelihood.

This is called ‘accomplishment in livelihood’.

And what is accomplishment in view?

It’s when someone has right view, an undistorted perspective, such as:

‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’

This is called ‘accomplishment in view’.

These are the three accomplishments.”

AN3.120

Numbered Discourses 3.120

1. Bound for Loss

Purity (1st)

“Mendicants, there are these three kinds of purity.

What three?

Purity of body, speech, and mind.

And what is purity of body?

It’s when someone doesn’t kill living creatures, steal, or commit sexual misconduct.

This is called ‘purity of body’.

And what is purity of speech?

It’s when someone doesn’t use speech that’s false, backbiting, harsh, or nonsensical.

This is called ‘purity of speech’.

And what is purity of mind?

It’s when someone is content, kind-hearted, and has right view.

This is called ‘purity of mind’.

These are the three kinds of purity.”

AN3.121

Numbered Discourses 3.121

1. Bound for Loss

Purity (2nd)

“Mendicants, there are these three kinds of purity.

What three?

Purity of body, speech, and mind.

And what is purity of body?

It’s when a mendicant doesn’t kill living creatures, steal, or have sex.

This is called ‘purity of body’.

And what is purity of speech?

It’s when a mendicant doesn’t use speech that’s false, backbiting, harsh, or nonsensical.

This is called ‘purity of speech’.

And what is purity of mind?

It’s when a mendicant who has sensual desire in them understands ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

When they have ill will in them they understand ‘I have ill will in me’; and when they don’t have ill will in them they understand ‘I don’t have ill will in me’. They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

When they have dullness and drowsiness in them they understand ‘I have dullness and drowsiness in me’; and when they don’t have dullness and drowsiness in them they understand ‘I don’t have dullness and drowsiness in me’. They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.

When they have restlessness and remorse in them they understand ‘I have restlessness and remorse in me’; and when they don’t have restlessness and remorse in them they understand ‘I don’t have restlessness and remorse in me’. They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.

When they have doubt in them they understand ‘I have doubt in me’; and when they don’t have doubt in them they understand ‘I don’t have doubt in me’. They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

This is called ‘purity of mind’.

These are the three kinds of purity.

Purity of body, purity of speech,

and undefiled purity of heart.

A pure one, blessed with purity,

has washed off all bad things, they say.”

AN3.122

Numbered Discourses 3.122

1. Bound for Loss

Sagacity

“Mendicants, there are these three kinds of sagacity.

What three?

Sagacity of body, speech, and mind.

And what is sagacity of body?

It’s when a mendicant doesn’t kill living creatures, steal, or have sex.

This is called ‘sagacity of body’.

And what is sagacity of speech?

It’s when a mendicant doesn’t use speech that’s false, backbiting, harsh, or nonsensical.

This is called ‘sagacity of speech’.

And what is sagacity of mind?

It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

This is called ‘sagacity of mind’.

These are the three kinds of sagacity.

A sage in body, a sage in speech,

a sage undefiled in heart;

a sage, blessed with sagacity,

has given up everything, they say.”

AN3.123

Numbered Discourses 3.123

1. Kusinārā

At Kusinārā

At one time the Buddha was staying near Kusinārā in the Forest of Offerings.

There the Buddha addressed the mendicants,

“Mendicants!”

“Venerable sir,” they replied.

The Buddha said this:

“Mendicants, take the case of a mendicant living supported by a town or village.

A householder or their child approaches and invites them for the next day’s meal.

The mendicant accepts if they want.

When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out.

The householder or their child serves and satisfies them with their own hands with delicious fresh and cooked foods.

The mendicant thinks:

‘It’s so good that this householder serves me with delicious fresh and cooked foods.’

Then they think:

‘I really hope this householder serves me with delicious fresh and cooked foods in the future, too.’

They eat that food tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.

They think about it with sensual, malicious, or cruel thoughts.

A gift to such a mendicant is not very fruitful, I say.

Why is that?

Because that mendicant is negligent.

Take another case of a mendicant living supported by a town or village.

A householder or their child approaches and invites them for the next day’s meal.

The mendicant accepts if they want.

When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out.

The householder or their child serves and satisfies them with their own hands with delicious fresh and cooked foods.

It never occurs to them:

‘It’s so good that the householder or their child serves and satisfies me with their own hands with delicious fresh and cooked foods.’

They don’t think:

‘I really hope this householder serves me with delicious fresh and cooked foods in the future, too.’

They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.

They think about it with thoughts of renunciation, good will, or harmlessness.

A gift to such a mendicant is very fruitful, I say.

Why is that?

Because that mendicant is diligent.”

AN3.124

Numbered Discourses 3.124

1. At Kusinārā

Arguments

“Mendicants, I’m not even comfortable thinking about a place where mendicants fight—quarreling and disputing, continually wounding each other with barbed words—let alone going there.

I come to a conclusion about them:

‘Clearly those venerables have given up three things and cultivated three things.’

What three things have they given up?

Thoughts of renunciation, good will, and harmlessness.

What three things have they cultivated?

Sensual, malicious, and cruel thoughts. …

I come to a conclusion about them:

‘Clearly those venerables have given up three things and cultivated three things.’

I feel comfortable going to a place where the mendicants live in harmony—appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes—let alone thinking about it.

I come to a conclusion about them:

‘Clearly those venerables have given up three things and cultivated three things.’

What three things have they given up?

Sensual, malicious, and cruel thoughts.

What three things have they cultivated?

Thoughts of renunciation, good will, and harmlessness. …

I come to a conclusion about them:

‘Clearly those venerables have given up three things and cultivated three things.’”

AN3.125

Numbered Discourses 3.125

1. At Kusinārā

The Gotamaka Shrine

At one time the Buddha was staying near Vesālī, at the Gotamaka Shrine.

There the Buddha addressed the mendicants,

“Mendicants!”

“Venerable sir,” they replied.

The Buddha said this:

“Mendicants, I teach based on direct knowledge, not without direct knowledge.

I teach with reasons, not without them.

I teach with a demonstrable basis, not without it.

Since this is so, you should follow my advice and instruction.

This is enough for you to feel joyful, delighted, and happy:

‘The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!’”

That is what the Buddha said.

Satisfied, the mendicants approved what the Buddha said.

And while this discourse was being spoken, the thousandfold galaxy shook.

AN3.126

Numbered Discourses 3.126

1. Kusinārā

Bharaṇḍu Kālāma

At one time the Buddha was wandering in the land of the Kosalans when he arrived at Kapilavatthu.

Mahānāma the Sakyan heard that he had arrived.

He went up to the Buddha, bowed, and stood to one side. The Buddha said to him,

“Go into Kapilavatthu, Mahānāma, and check if there’s a suitable guest house where I can spend the night.”

“Yes, sir,” replied Mahānāma. He returned to Kapilavatthu and searched all over the city, but he couldn’t see a suitable guest house for the Buddha to spend the night.

Then Mahānāma went up to the Buddha, and said to him,

“Sir, there’s no suitable guest house in Kapilavatthu for you to spend the night.

But there is this Bharaṇḍu the Kālāma, who used to be the Buddha’s spiritual companion.

Why don’t you spend the night at his hermitage?”

“Go, Mahānāma, and set out a mat.”

“Yes, sir,” replied Mahānāma. He went to Bharaṇḍu’s hermitage, where he set out a mat, and got foot-washing water ready. Then he went back to the Buddha and said to him,

“The mat and foot-washing water are set out.

Please, sir, go at your convenience.”

Then the Buddha went to Bharaṇḍu’s hermitage, sat down on the seat spread out,

and washed his feet.

Then it occurred to Mahānāma,

“It’s too late to pay homage to the Buddha today.

He’s tired.

Tomorrow I’ll pay homage to the Buddha.” He bowed and respectfully circled the Buddha, keeping him on his right, before leaving.

Then, when the night had passed, Mahānāma the Sakyan went up to the Buddha, and sat down to one side. The Buddha said to him:

“Mahānāma, there are these three teachers found in the world.

What three?

One teacher advocates the complete understanding of sensual pleasures,

but not of forms or feelings.

One teacher advocates the complete understanding of sensual pleasures and forms,

but not of feelings.

One teacher advocates the complete understanding of sensual pleasures, forms, and feelings.

These are the three teachers found in the world.

Do these three teachers have the same end or different ends?”

When he said this, Bharaṇḍu said to Mahānāma,

“Say they’re the same, Mahānāma!”

The Buddha said,

“Say they’re different, Mahānāma!”

For a second time, Bharaṇḍu said,

“Say they’re the same, Mahānāma!”

The Buddha said,

“Say they’re different, Mahānāma!”

For a third time, Bharaṇḍu said,

“Say they’re the same, Mahānāma!”

The Buddha said,

“Say they’re different, Mahānāma!”

Then it occurred to Bharaṇḍu,

“The Buddha has rebuked me three times in front of this illustrious Mahānāma.

Why don’t I leave Kapilavatthu?”

Then Bharaṇḍu the Kālāma left Kapilavatthu,

never to return.

AN3.127

Numbered Discourses 3.127

1. Kusinārā

With Hatthaka

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then, late at night, the glorious godling Hatthaka, lighting up the entire Jeta’s Grove, went up to the Buddha. Thinking,

“I will stand before the Buddha,” he sank and melted down, and wasn’t able to stay still.

It’s like when ghee or oil is poured on sand, it sinks and melts down, and can’t remain stable.

Then the Buddha said to Hatthaka,

“Hatthaka, manifest a solid incarnation.”

“Yes, sir,” replied Hatthaka. He manifested a solid incarnation, bowed to the Buddha, and stood to one side.

The Buddha said to him,

“Hatthaka, I wonder whether you still promulgate now the teachings that you promulgated when you were a human being?”

“I still promulgate the teachings that I promulgated as a human being.

And I also promulgate teachings that I didn’t promulgate as a human being.

Just as the Buddha these days lives crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples,

so I live crowded by the godlings.

The godlings come from far away, thinking, ‘We’ll hear the teaching in the presence of Hatthaka.’

Sir, I passed away without getting enough of three things.

What three?

Seeing the Buddha;

hearing the true teaching;

and serving the Saṅgha.

I passed away without getting enough of these three things.

I could never get enough

of seeing the Buddha,

serving the Saṅgha,

or hearing the teaching.

Training in the higher ethics,

loving to hear the true teaching,

Hatthaka has gone to the Aviha realm

without getting enough of these three things.”

AN3.128

Numbered Discourses 3.128

1. Kusinārā

Bitter

At one time the Buddha was staying near Varanasi in the deer park at Isipatana.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Varanasi for alms.

While the Buddha was walking for alms near the cow-hitching place at the wavy leaf fig, he saw a disgruntled monk who was looking for pleasure in external things, unmindful, without situational awareness or immersion, with straying mind and undisciplined faculties.

The Buddha said to him,

“Monk, don’t be bitter.

If you’re bitter, festering with putrefaction, flies will, without a doubt, plague and infest you.”

Hearing this advice of the Buddha, that monk was struck with a sense of urgency.

Then, after the meal, on his return from almsround, the Buddha told the mendicants what had happened. …

When he said this, one of the mendicants said to the Buddha:

“Sir, what is this ‘bitterness’?

What is ‘putrefaction’?

And what are the ‘flies’?”

“Desire is bitterness;

ill will is the putrefaction;

and bad, unskillful thoughts are the flies.

If you’re bitter, festering with putrefaction, flies will, without a doubt, plague and infest you.

When your eyes and ears are unguarded,

and you’re not restrained in your sense faculties,

flies—those lustful thoughts—

will plague you.

A mendicant who’s bitter,

festering with putrefaction,

is far from being extinguished,

distress is their lot.

Whether in village or wilderness,

if they don’t find serenity in themselves,

the fool, the simpleton departs,

honored only by flies.

But those who have ethics,

lovers of wisdom and peace,

they, being peaceful, sleep at ease,

since they’ve got rid of the flies.”

AN3.129

Numbered Discourses 3.129

1. Kusinārā

With Anuruddha (1st)

Then Venerable Anuruddha went up to the Buddha, bowed, sat down to one side, and said to him:

“Sometimes, sir, with my clairvoyance that is purified and superhuman, I see that females—when their body breaks up, after death—are mostly reborn in a place of loss, a bad place, the underworld, hell.

How many qualities do ladies have so that they’re reborn in a place of loss, a bad place, the underworld, hell?”

“When ladies have three qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.

What three?

A lady lives at home with a heart full of the stain of stinginess in the morning, jealousy at midday, and sexual desire in the evening.

When ladies possess these three qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.”

AN3.130

Numbered Discourses 3.130

1. Kusinārā

With Anuruddha (2nd)

Then Venerable Anuruddha went up to Venerable Sāriputta, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to him:

“Here’s the thing, Reverend Sāriputta. With clairvoyance that is purified and surpasses the human, I survey the thousandfold galaxy.

My energy is roused up and unflagging, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed and unified in samādhi.

But my mind is not freed from the defilements by not grasping.”

“Well, Reverend Anuruddha, when you say:

‘With clairvoyance that is purified and surpasses the human, I survey the thousandfold galaxy,’ that’s your conceit.

And when you say:

‘My energy is roused up and unflagging, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed in samādhi,’ that’s your restlessness.

And when you say:

‘But my mind is not freed from the defilements by not grasping,’ that’s your remorse.

It would be good to give up these three things. Ignore them and apply your mind to freedom from death.”

After some time Anuruddha gave up these three things. Ignoring them, he applied his mind to freedom from death.

Then Anuruddha, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”

And Venerable Anuruddha became one of the perfected.

AN3.131

Numbered Discourses 3.131

1. Kusinārā

Under Cover

“Mendicants, three things are conveyed under cover, not in the open.

What three?

Ladies are conveyed for marriage with a veil, not unveiled.

Hymns of the brahmins are conveyed under cover, not openly.

Wrong view is conveyed under cover, not in the open.

These three things are conveyed under cover, not in the open.

Three things dazzle in the open, not under cover.

What three?

The moon dazzles in the open, not under cover.

The sun dazzles in the open, not under cover.

The teaching and training proclaimed by a Realized One dazzle in the open, not under cover.

These three things dazzle in the open, not under cover.”

AN3.132

Numbered Discourses 3.132

1. Kusinārā

Etchings

“Mendicants, these three individuals are found in the world.

What three?

An individual like a line drawn in stone, an individual like a line drawn in sand, and an individual like a line drawn in water.

And who is the individual like a line drawn in stone?

It’s an individual who is often angry,

and their anger lingers for a long time.

It’s like a line drawn in stone, which isn’t quickly worn away by wind and water, but lasts for a long time.

In the same way, an individual is often angry,

and their anger lingers for a long time.

This is called an individual like a line drawn in stone.

And who is the individual like a line drawn in sand?

It’s an individual who is often angry,

but their anger doesn’t linger long.

It’s like a line drawn in sand, which is quickly worn away by wind and water, and doesn’t last long.

In the same way, an individual is often angry,

but their anger doesn’t linger long.

This is called an individual like a line drawn in sand.

And who is the individual like a line drawn in water?

It’s an individual who, though spoken to by someone in a rough, harsh, and disagreeable manner, still stays in touch, interacts with, and greets them.

It’s like a line drawn in water, which vanishes right away, and doesn’t last long.

In the same way, an individual, though spoken to by someone in a rough, harsh, and disagreeable manner, still stays in touch, interacts with, and greets them.

This is called an individual like a line drawn in water.

These are the three individuals found in the world.”

AN3.133

Numbered Discourses 3.133

1. A Warrior

A Warrior

“Mendicants, a warrior with three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship.

What three?

He’s a long-distance shooter, a marksman, one who shatters large objects.

A warrior with these three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship.

In the same way, a mendicant with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.

What three?

They’re a long-distance shooter, a marksman, and one who shatters large objects.

And how is a mendicant a long-distance shooter?

It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’

They truly see any kind of feeling at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’

They truly see any kind of perception at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’

They truly see any kind of choices at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’

They truly see any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

That’s how a mendicant is a long-distance shooter.

And how is a mendicant a marksman?

It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

That’s how a mendicant is a marksman.

And how does a mendicant shatter large objects?

It’s when a mendicant shatters the great mass of ignorance.

That’s how a mendicant shatters large objects.

A mendicant with these three qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

AN3.134

Numbered Discourses 3.134

1. A Warrior

Assemblies

“Mendicants, there are these three assemblies.

What three?

An assembly educated in fancy talk, an assembly educated in questioning, and an assembly educated to the fullest extent.

These are the three assemblies.”

AN3.135

Numbered Discourses 3.135

1. A Warrior

A Friend

“Mendicants, you should associate with a friend who has three factors.

What three?

They give what is hard to give, they do what is hard to do, and they endure what is hard to endure.

You should associate with a friend who has these three factors.”

AN3.136

Numbered Discourses 3.136

1. A Warrior

Arising

“Mendicants, whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles:

all conditions are impermanent.

A Realized One awakens to this and comprehends it,

then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it:

‘All conditions are impermanent.’

Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles:

all conditions are suffering.

A Realized One awakens to this and comprehends it,

then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it:

‘All conditions are suffering.’

Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles:

all things are not-self.

A Realized One awakens to this and comprehends it,

then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it:

‘All things are not-self.’”

AN3.137

Numbered Discourses 3.137

1. A Warrior

A Hair Blanket

“Mendicants, a hair blanket is said to be the worst kind of woven cloth.

It’s cold in the cold, hot in the heat, ugly, smelly, and unpleasant to touch.

In the same way, the teaching of the bamboo-staffed ascetic is said to be the worst of all the doctrines of the various ascetics and brahmins.

The bamboo-staffed ascetic, that futile man, has this doctrine and view:

‘There is no power in deeds, action, or energy.’

Those who were perfected ones, fully awakened Buddhas in the past also taught the efficacy of deeds, action, and energy.

But the bamboo-staffed ascetic opposes them by saying:

‘There is no power in deeds, action, or energy.’

Those who will be perfected ones, fully awakened Buddhas in the future will also teach the efficacy of deeds, action, and energy.

But the bamboo-staffed ascetic opposes them by saying:

‘There is no power in deeds, action, or energy.’

I too, the perfected one, the fully awakened Buddha in the present, teach the efficacy of deeds, action, and energy.

But the bamboo-staffed ascetic opposes me by saying:

‘There is no power in deeds, action, or energy.’

It’s like a trap set at the mouth of a river, which would bring harm, suffering, calamity, and disaster for many fish.

In the same way that futile man the bamboo-staffed ascetic is a trap for humans, it seems to me. He has come into the world for the harm, suffering, calamity, and disaster of many beings.”

AN3.138

Numbered Discourses 3.138

1. A Warrior

Accomplishment

“Mendicants, there are three accomplishments.

What three?

Accomplishment in faith, ethics, and wisdom.

These are the three accomplishments.”

AN3.139

Numbered Discourses 3.139

1. A Warrior

Growth

“Mendicants, there are three kinds of growth.

What three?

Growth in faith, ethics, and wisdom.

These are the three kinds of growth.”

AN3.140

Numbered Discourses 3.140

1. A Warrior

A Wild Colt

“Mendicants, I will teach you about three wild colts and three wild people.

Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied.

The Buddha said this:

“What are the three wild colts?

One wild colt is fast, but not beautiful or well proportioned.

Another wild colt is fast and beautiful, but not well proportioned.

While another wild colt is fast, beautiful, and well proportioned.

These are the three wild colts.

And what are the three wild people?

One wild person is fast, but not beautiful or well proportioned.

Another wild person is fast and beautiful, but not well proportioned.

While another wild person is fast, beautiful, and well proportioned.

And how is a wild person fast, but not beautiful or well proportioned?

It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

This is how they’re fast, I say.

But when asked a question about the teaching or training, they falter without answering.

This is how they’re not beautiful, I say.

And they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick.

This is how they’re not well proportioned, I say.

This is how a wild person is fast, but not beautiful or well proportioned.

And how is a wild person fast and beautiful, but not well proportioned?

It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

This is how they’re fast, I say.

When asked a question about the teaching or training, they answer without faltering.

This is how they’re beautiful, I say.

But they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick.

This is how they’re not well proportioned, I say.

This is how a wild person is fast and beautiful, but not well proportioned.

And how is a wild person fast, beautiful, and well proportioned?

It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

This is how they’re fast, I say.

When asked a question about the teaching or training, they answer without faltering.

This is how they’re beautiful, I say.

They receive robes, almsfood, lodgings, and medicines and supplies for the sick.

This is how they’re well proportioned, I say.

This is how a wild person is fast, beautiful, and well proportioned.

These are the three wild people.”

AN3.141

Numbered Discourses 3.141

1. A Warrior

Excellent Horses

“Mendicants, I will teach you the three excellent horses and the three excellent people.

Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied.

The Buddha said this:

“What are the three excellent horses?

One excellent horse is fast, but not beautiful or well proportioned.

Another excellent horse is fast and beautiful, but not well proportioned.

While another excellent horse is fast, beautiful, and well proportioned.

These are the three excellent horses.

What are the three excellent people?

One excellent person is fast, but not beautiful or well proportioned.

Another excellent person is fast and beautiful, but not well proportioned.

While another excellent person is fast, beautiful, and well proportioned.

And how is an excellent person fast, but not beautiful or well proportioned?

It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world.

This is how they’re fast, I say.

But when asked a question about the teaching or training, they falter without answering.

This is how they’re not beautiful, I say.

And they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick.

This is how they’re not well proportioned, I say. This is how an excellent person is fast,

but not beautiful or well proportioned.

And how is an excellent person fast and beautiful, but not well proportioned?

It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world.

This is how they’re fast, I say.

When asked a question about the teaching or training, they answer without faltering.

This is how they’re beautiful, I say.

But they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick.

This is how they’re not well proportioned, I say.

This is how an excellent person is fast and beautiful, but not well proportioned.

And how is an excellent person fast, beautiful, and well proportioned?

It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world.

This is how they’re fast, I say.

When asked a question about the teaching or training, they answer without faltering.

This is how they’re beautiful, I say.

They receive robes, almsfood, lodgings, and medicines and supplies for the sick.

This is how they’re well proportioned, I say.

This is how an excellent person is fast, beautiful, and well proportioned.

These are the three excellent people.”

AN3.142

Numbered Discourses 3.142

1. A Warrior

The Thoroughbred

“Mendicants, I will teach you the three fine thoroughbred horses, and the three fine thoroughbred people.

Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied.

The Buddha said this:

“What are the three fine thoroughbred horses?

One fine thoroughbred horse …

is fast, beautiful, and well proportioned.

These are the three fine thoroughbred horses.

And what are the three fine thoroughbred people?

One fine thoroughbred person …

is fast, beautiful, and well proportioned.

And how is a fine thoroughbred person …

fast, beautiful, and well proportioned?

It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

This is how they’re fast, I say.

When asked a question about the teaching or training, they answer without faltering.

This is how they’re beautiful, I say.

They receive robes, almsfood, lodgings, and medicines and supplies for the sick.

This is how they’re well proportioned, I say.

This is how a fine thoroughbred person is fast, beautiful, and well proportioned.

These are the three fine thoroughbred people.”

AN3.143

Numbered Discourses 3.143

1. A Warrior

At the Peacocks’ Feeding Ground (1st)

At one time the Buddha was staying near Rājagaha, at the monastery for the wanderers in the peacocks’ feeding ground.

There the Buddha addressed the mendicants,

“Mendicants!”

“Venerable sir,” they replied.

The Buddha said this:

“Mendicants, a mendicant with three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.

What three?

The entire spectrum of an adept’s ethics, immersion, and wisdom.

A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.”

AN3.144

Numbered Discourses 3.144

1. A Warrior

At the Peacocks’ Feeding Ground (2nd)

“Mendicants, a mendicant with three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.

What three?

A demonstration of psychic power, a demonstration of revealing, and a demonstration of instruction.

A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.”

AN3.145

Numbered Discourses 3.145

1. A Warrior

At the Peacocks’ Feeding Ground (3rd)

“Mendicants, a mendicant with three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.

What three?

Right view, right knowledge, and right freedom.

A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.”

AN3.146

Numbered Discourses 3.146

1. Good Fortune

Unskillful

“Someone with three qualities is placed in hell as if delivered there.

What three?

Unskillful deeds by way of body, speech, and mind.

Someone with these three qualities is placed in hell as if delivered there.

Someone with three qualities is placed in heaven as if delivered there.

What three?

Skillful deeds by way of body, speech, and mind.

Someone with these three qualities is placed in heaven as if delivered there.”

AN3.147

Numbered Discourses 3.147

1. Good Fortune

Blameworthy

“Someone with three qualities is placed in hell as if delivered there.

What three?

Blameworthy deeds by way of body, speech, and mind.

Someone with these three qualities is placed in hell as if delivered there.

Someone with three qualities is placed in heaven as if delivered there.

What three?

Blameless deeds by way of body, speech, and mind.

Someone with these three qualities is placed in heaven as if delivered there.”

AN3.148

Numbered Discourses 3.148

1. Good Fortune

Unethical

“Someone with three qualities is placed in hell as if delivered there. …

Unethical deeds by way of body, speech, and mind. …

Someone with three qualities is placed in heaven as if delivered there. …

Ethical deeds by way of body, speech, and mind. …”

AN3.149

Numbered Discourses 3.149

1. Good Fortune

Impure

“Someone with three qualities is placed in hell as if delivered there. …

Impure deeds by way of body, speech, and mind. …

Someone with three qualities is placed in heaven as if delivered there. …

Pure deeds by way of body, speech, and mind. …”

AN3.150

Numbered Discourses 3.150

1. Good Fortune

Broken (1st)

“When a foolish, incompetent untrue person has three qualities they keep themselves broken and damaged. They deserve to be blamed and reproved by sensible people, and they brim with much wickedness.

What three?

Unskillful deeds by way of body, speech, and mind. …

When an astute, competent true person has three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.

What three?

Skillful deeds by way of body, speech, and mind. …”

AN3.151

Numbered Discourses 3.151

1. Good Fortune

Broken (2nd)

“When a foolish, incompetent untrue person has three qualities they keep themselves broken and damaged. …

Blameworthy deeds by way of body, speech, and mind. …

When an astute, competent true person has three qualities they keep themselves intact and unscathed. …

Blameless deeds by way of body, speech, and mind. …”

AN3.152

Numbered Discourses 3.152

1. Good Fortune

Broken (3rd)

“When a foolish, incompetent untrue person has three qualities they keep themselves broken and damaged. …

Unethical deeds by way of body, speech, and mind. …

When an astute, competent true person has three qualities they keep themselves intact and unscathed. …

Ethical deeds by way of body, speech, and mind. …”

AN3.153

Numbered Discourses 3.153

1. Good Fortune

Broken (4th)

“When a foolish, incompetent untrue person has three qualities they keep themselves broken and damaged. …

Impure deeds by way of body, speech, and mind. …

When an astute, competent true person has three qualities they keep themselves intact and unscathed. …

Pure deeds by way of body, speech, and mind. …”

AN3.154

Numbered Discourses 3.154

1. Good Fortune

Homage

“Mendicants, there are three kinds of homage.

What three?

By way of body, speech, and mind.

These are the three kinds of homage.”

AN3.155

Numbered Discourses 3.155

1. Good Fortune

Morning

“Mendicants, those sentient beings who do good things in the morning by way of body, speech, and mind have a good morning.

Those sentient beings who do good things at midday by way of body, speech, and mind have a good midday.

Those sentient beings who do good things in the evening by way of body, speech, and mind have a good evening.

A good star, a good fortune,

a good sunup, a good rising,

a good moment, a good hour,

good gifts to spiritual practitioners.

Auspicious deeds of body,

verbal auspicious deeds,

auspicious deeds of mind,

auspicious resolutions:

when your deeds have been auspicious,

you get auspicious benefits.

Those happy with these benefits

flourish in the Buddha’s teaching.

May you and all your relatives

be healthy and happy!”

AN3.156-162

Numbered Discourses 3.156–162

The Chapter on Practices

Untitled Discourses on Three Practices

“Mendicants, there are three practices.

What three?

The addicted practice, the scorching practice, and the middle practice.

And what’s the addicted practice?

It’s when someone has this doctrine and view:

‘There’s nothing wrong with sensual pleasures’;

so they throw themselves into sensual pleasures.

This is called the addicted practice.

And what’s the scorching practice?

It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal.

They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel.

They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.

They feed on one saucer a day, two saucers a day, up to seven saucers a day.

They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals.

They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.

They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.

They tear out their hair and beard, committed to this practice.

They constantly stand, turning down seats.

They squat, committed to the endeavor of squatting.

They lie on a mat of thorns, making a mat of thorns their bed.

They’re devoted to ritual bathing three times a day, including at dusk.

And so they live pursuing these various ways of mortifying and tormenting the body.

This is called the scorching practice.

And what’s the middle practice?

It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

They meditate observing an aspect of feelings …

They meditate observing an aspect of the mind …

They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

This is called the middle practice.

These are the three practices.

Mendicants, there are three practices.

What three?

The addicted practice, the scorching practice, the middle practice.

And what’s the addicted practice? …

This is called the addicted practice.

And what is the scorching practice? …

This is called the scorching practice.

And what’s the middle practice?

It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. …

They develop the basis of psychic power that has immersion due to enthusiasm, and active effort.

They develop the basis of psychic power that has immersion due to energy, and active effort.

They develop the basis of psychic power that has immersion due to mental development, and active effort.

They develop the basis of psychic power that has immersion due to inquiry, and active effort. …

They develop the faculty of faith …

energy …

mindfulness …

immersion …

wisdom …

They develop the power of faith …

energy …

mindfulness …

immersion …

wisdom …

They develop the awakening factor of mindfulness …

investigation of principles …

energy …

rapture …

tranquility …

immersion …

equanimity …

They develop right view …

right purpose …

right speech …

right action …

right livelihood …

right effort …

right mindfulness …

right immersion …

This is called the middle practice.

These are the three practices.”

AN3.163-182

Numbered Discourses 3.163–182

The Chapter on Ways of Performing Deeds

Untitled Discourses on Three Qualities

“Someone with three qualities is placed in hell as if delivered there.

What three?

They themselves kill living creatures. They encourage others to kill living creatures. And they approve of killing living creatures.

Someone with these three qualities is placed in hell as if delivered there.

Someone with three qualities is placed in heaven as if delivered there.

What three?

They don’t themselves kill living creatures. They encourage others to not kill living creatures. And they approve of not killing living creatures. …

They themselves steal. They encourage others to steal. And they approve of stealing. …They don’t themselves steal. They encourage others to not steal. And they approve of not stealing. …They themselves commit sexual misconduct. They encourage others to commit sexual misconduct. And they approve of sexual misconduct. …They don’t themselves commit sexual misconduct. They encourage others to not commit sexual misconduct. And they approve of refraining from sexual misconduct. …They themselves lie. They encourage others to lie. And they approve of lying. …They don’t themselves lie. They encourage others to not lie. And they approve of not lying. …They themselves backbite. They encourage others to backbite. And they approve of backbiting. …They don’t themselves backbite. They encourage others to not backbite. And they approve of not backbiting. …They themselves speak harshly. They encourage others to speak harshly. And they approve of speaking harshly. …They don’t themselves speak harshly. They encourage others to not speak harshly. And they approve of not speaking harshly. …They themselves talk nonsense. They encourage others to talk nonsense. And they approve of talking nonsense. …They don’t themselves talk nonsense. They encourage others to not talk nonsense. And they approve of not talking nonsense. …They themselves are covetous. They encourage others to be covetous. And they approve of covetousness. …They themselves are content. They encourage others to be contented. And they approve of being contented. …They themselves have ill will. They encourage others to have ill will. And they approve of having ill will. …They themselves are kind-hearted. They encourage others to have good will. And they approve of good will. …They themselves have wrong view. They encourage others to have wrong view. And they approve of wrong view. …They themselves have right view. They encourage others to have right view. And they approve of right view.

Someone with these three qualities is placed in heaven as if delivered there.”

AN3.183-352

Numbered Discourses 3.183–352

The Chapter on Abbreviated Texts Beginning with Greed

Untitled Discourses on Greed, Etc.

“For insight into greed, three things should be developed.

What three?

Emptiness immersion; signless immersion; and undirected immersion.

For insight into greed, these three things should be developed.

For the complete understanding of greed …

complete ending …

giving up …

ending …

vanishing …

fading away …

cessation …

giving away …

letting go …

hate …

delusion …

anger …

acrimony …

disdain …

contempt …

jealousy …

stinginess …

deceitfulness …

deviousness …

obstinacy …

aggression …

conceit …

arrogance …

vanity …

negligence …

insight …

complete understanding …

complete ending …

giving up …

ending …

vanishing …

fading away …

cessation …

giving away …

For the letting go of negligence, these three things should be developed.”

That is what the Buddha said.

Satisfied, the mendicants approved what the Buddha said.

The Book of the Threes is finished.