---
title: "Numbered Discourses: The Threes · Aṅguttara Nikāya · Tikanipāta"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
url: https://scriptura.si/works/pali-anguttara-nikaya-3/
cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Threes · Aṅguttara Nikāya · Tikanipāta. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-3/"
---

# Numbered Discourses: The Threes · Aṅguttara Nikāya · Tikanipāta

*The Buddha, tr. Bhikkhu Sujato*

Teachings grouped in threes: the Kālāma discourse on what to believe, the three fires, the messengers of the gods.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## Contents

1. [Fools · AN 3.1–3.10](https://scriptura.si/works/pali-anguttara-nikaya-3/1.md)
2. [The Chariot-Maker · AN 3.11–3.20](https://scriptura.si/works/pali-anguttara-nikaya-3/2.md)
3. [Individuals · AN 3.21–3.29](https://scriptura.si/works/pali-anguttara-nikaya-3/3.md)
4. [Individuals · AN 3.30](https://scriptura.si/works/pali-anguttara-nikaya-3/4.md)
5. [Messengers of the Gods · AN 3.31–3.38](https://scriptura.si/works/pali-anguttara-nikaya-3/5.md)
6. [Messengers of the Gods · AN 3.39](https://scriptura.si/works/pali-anguttara-nikaya-3/6.md)
7. [Messengers from the Gods · AN 3.40](https://scriptura.si/works/pali-anguttara-nikaya-3/7.md)
8. [The Lesser Chapter · AN 3.41–3.50](https://scriptura.si/works/pali-anguttara-nikaya-3/8.md)
9. [Brahmins · AN 3.51–3.59](https://scriptura.si/works/pali-anguttara-nikaya-3/9.md)
10. [Brahmins · AN 3.60](https://scriptura.si/works/pali-anguttara-nikaya-3/10.md)
11. [The Great Chapter · AN 3.61–3.63](https://scriptura.si/works/pali-anguttara-nikaya-3/11.md)
12. [The Great Chapter · AN 3.64–3.67](https://scriptura.si/works/pali-anguttara-nikaya-3/12.md)
13. [The Great Chapter · AN 3.68–3.69](https://scriptura.si/works/pali-anguttara-nikaya-3/13.md)
14. [The Great Chapter · AN 3.70](https://scriptura.si/works/pali-anguttara-nikaya-3/14.md)
15. [Ānanda · AN 3.71–3.80](https://scriptura.si/works/pali-anguttara-nikaya-3/15.md)
16. [Ascetics · AN 3.81–3.91](https://scriptura.si/works/pali-anguttara-nikaya-3/16.md)
17. [A Lump of Salt · AN 3.92–3.100](https://scriptura.si/works/pali-anguttara-nikaya-3/17.md)
18. [A Lump of Salt · AN 3.101–3.102](https://scriptura.si/works/pali-anguttara-nikaya-3/18.md)
19. [Awakening · AN 3.103–3.111](https://scriptura.si/works/pali-anguttara-nikaya-3/19.md)
20. [Bound for Loss · AN 3.113–3.122](https://scriptura.si/works/pali-anguttara-nikaya-3/20.md)
21. [Kusinārā · AN 3.123](https://scriptura.si/works/pali-anguttara-nikaya-3/21.md)
22. [At Kusinārā · AN 3.124–3.125](https://scriptura.si/works/pali-anguttara-nikaya-3/22.md)
23. [Kusinārā · AN 3.126–3.132](https://scriptura.si/works/pali-anguttara-nikaya-3/23.md)
24. [A Warrior · AN 3.133–3.144](https://scriptura.si/works/pali-anguttara-nikaya-3/24.md)
25. [Good Fortune · AN 3.146–3.155](https://scriptura.si/works/pali-anguttara-nikaya-3/25.md)
26. [Untitled Discourses on Three Practices · AN 3.156–3.162](https://scriptura.si/works/pali-anguttara-nikaya-3/26.md)
27. [Untitled Discourses on Three Qualities · AN 3.163–3.181](https://scriptura.si/works/pali-anguttara-nikaya-3/27.md)
28. [The Chapter on Abbreviated Texts Beginning with Greed · AN 3.183–352](https://scriptura.si/works/pali-anguttara-nikaya-3/28.md)

## 1. Fools · AN 3.1–3.10

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/1/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/1/#p-N

[¶0] AN 3.1 · Perils

> Pali: AN 3.1 · Bhayasutta

[¶1] 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!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “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.

> Pali: “Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato. Ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi ḍahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni; evamevaṁ kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato. Ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.

[¶4] 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.

> Pali: Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito. Saupaddavo bālo, anupaddavo paṇḍito. Saupasaggo bālo, anupasaggo paṇḍito. Natthi, bhikkhave, paṇḍitato bhayaṁ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo.

[¶5] 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.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶6] > Pali: Paṭhamaṁ.

[¶7] AN 3.2 · Characteristics

> Pali: AN 3.2 · Lakkhaṇasutta

[¶8] “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.

> Pali: “Kammalakkhaṇo, bhikkhave, bālo, kammalakkhaṇo paṇḍito, apadānasobhanī paññāti. Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena.

[¶9] These are the three things by which a fool is known.

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.

[¶10] An astute person is known by three things. What three? Good conduct by way of body, speech, and mind.

> Pali: Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo. Katamehi tīhi? Kāyasucaritena, vacīsucaritena, manosucaritena.

[¶11] These are the three things by which an astute person is known.

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo.

[¶12] 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.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶13] > Pali: Dutiyaṁ.

[¶14] AN 3.3 · Thinking

> Pali: AN 3.3 · Cintīsutta

[¶15] “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.

> Pali: “Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. Katamāni tīṇi? Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca. No cedaṁ, bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca, kena naṁ paṇḍitā jāneyyuṁ: ‘bālo ayaṁ bhavaṁ asappuriso’ti? Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṁ paṇḍitā jānanti: ‘bālo ayaṁ bhavaṁ asappuriso’ti. Imāni kho, bhikkhave, tīṇi bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.

[¶16] 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 …”

> Pali: Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. Katamāni tīṇi? Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca. No cedaṁ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṁ paṇḍitā jāneyyuṁ: ‘paṇḍito ayaṁ bhavaṁ sappuriso’ti? Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṁ paṇḍitā jānanti: ‘paṇḍito ayaṁ bhavaṁ sappuriso’ti. Imāni kho, bhikkhave, tīṇi paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. Tasmātiha …pe….

[¶17] > Pali: Tatiyaṁ.

[¶18] AN 3.4 · Mistakes

> Pali: AN 3.4 · Accayasutta

[¶19] “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.

> Pali: “Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Accayaṁ accayato na passati, accayaṁ accayato disvā yathādhammaṁ nappaṭikaroti, parassa kho pana accayaṁ desentassa yathādhammaṁ nappaṭiggaṇhāti.

[¶20] These are the three things by which a fool is known.

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.

[¶21] 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.

> Pali: Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo. Katamehi tīhi? Accayaṁ accayato passati, accayaṁ accayato disvā yathādhammaṁ paṭikaroti, parassa kho pana accayaṁ desentassa yathādhammaṁ paṭiggaṇhāti.

[¶22] These are the three things by which an astute person is known. So you should train …”

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo. Tasmātiha …pe….

[¶23] > Pali: Catutthaṁ.

[¶24] AN 3.5 · Irrational

> Pali: AN 3.5 · Ayonisosutta

[¶25] “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.

> Pali: “Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Ayoniso pañhaṁ kattā hoti, ayoniso pañhaṁ vissajjetā hoti, parassa kho pana yoniso pañhaṁ vissajjitaṁ parimaṇḍalehi padabyañjanehi siliṭṭhehi upagatehi nābbhanumoditā hoti.

[¶26] These are the three things by which a fool is known.

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.

[¶27] 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.

> Pali: Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo. Katamehi tīhi? Yoniso pañhaṁ kattā hoti, yoniso pañhaṁ vissajjetā hoti, parassa kho pana yoniso pañhaṁ vissajjitaṁ parimaṇḍalehi padabyañjanehi siliṭṭhehi upagatehi abbhanumoditā hoti.

[¶28] These are the three things by which an astute person is known. So you should train …”

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo. Tasmātiha …pe….

[¶29] > Pali: Pañcamaṁ.

[¶30] AN 3.6 · Unskillful

> Pali: AN 3.6 · Akusalasutta

[¶31] “A fool is known by three things. What three? Unskillful deeds by way of body, speech, and mind.

> Pali: “Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Akusalena kāyakammena, akusalena vacīkammena, akusalena manokammena.

[¶32] These are the three things by which a fool is known.

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.

[¶33] An astute person is known by three things. What three? Skillful deeds by way of body, speech, and mind.

> Pali: Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo. Katamehi tīhi? Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena.

[¶34] These are the three things by which an astute person is known. So you should train …”

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo. Tasmātiha …pe….

[¶35] > Pali: Chaṭṭhaṁ.

[¶36] AN 3.7 · Blameworthy

> Pali: AN 3.7 · Sāvajjasutta

[¶37] “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. …”

> Pali: “Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena …pe… anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena …pe….

[¶38] > Pali: Sattamaṁ.

[¶39] AN 3.8 · Hurtful

> Pali: AN 3.8 · Sabyābajjhasutta

[¶40] “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.

> Pali: “Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Sabyābajjhena kāyakammena, sabyābajjhena vacīkammena, sabyābajjhena manokammena …pe… abyābajjhena kāyakammena, abyābajjhena vacīkammena, abyābajjhena manokammena. Imehi, kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo.

[¶41] 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.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶42] > Pali: Aṭṭhamaṁ.

[¶43] AN 3.9 · Broken

> Pali: AN 3.9 · Khatasutta

[¶44] “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.

> Pali: “Tīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. Katamehi tīhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena.

[¶45] 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.

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati.

[¶46] 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.

> Pali: Tīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. Katamehi tīhi? Kāyasucaritena, vacīsucaritena, manosucaritena.

[¶47] 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.”

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavatī”ti.

[¶48] > Pali: Navamaṁ.

[¶49] AN 3.10 · Stains

> Pali: AN 3.10 · Malasutta

[¶50] “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.

> Pali: “Tīhi, bhikkhave, dhammehi samannāgato tayo male appahāya yathābhataṁ nikkhitto evaṁ niraye. Katamehi tīhi? Dussīlo ca hoti, dussīlyamalañcassa appahīnaṁ hoti; issukī ca hoti, issāmalañcassa appahīnaṁ hoti; maccharī ca hoti, maccheramalañcassa appahīnaṁ hoti.

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

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato ime tayo male appahāya yathābhataṁ nikkhitto evaṁ niraye.

[¶52] 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.

> Pali: Tīhi, bhikkhave, dhammehi samannāgato tayo male pahāya yathābhataṁ nikkhitto evaṁ sagge. Katamehi tīhi? Sīlavā ca hoti, dussīlyamalañcassa pahīnaṁ hoti; anissukī ca hoti, issāmalañcassa pahīnaṁ hoti; amaccharī ca hoti, maccheramalañcassa pahīnaṁ hoti.

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

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato ime tayo male pahāya yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶54] > Pali: Dasamaṁ.

[¶55] > Pali: Bālavaggo paṭhamo.

[¶56] > Pali: Tassuddānaṁ

[¶57] > Pali: Bhayaṁ lakkhaṇacintī ca,
accayañca ayoniso;
Akusalañca sāvajjaṁ,
sabyābajjhakhataṁ malanti.

## 2. The Chariot-Maker · AN 3.11–3.20

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/2/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/2/#p-N

[¶0] AN 3.11 · Well-known

> Pali: AN 3.11 · Ñātasutta

[¶1] “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.

> Pali: “Tīhi, bhikkhave, dhammehi samannāgato ñāto bhikkhu bahujanaahitāya paṭipanno hoti bahujanadukkhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Katamehi tīhi? Ananulomike kāyakamme samādapeti, ananulomike vacīkamme samādapeti, ananulomikesu dhammesu samādapeti.

[¶2] 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.

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato ñāto bhikkhu bahujanaahitāya paṭipanno hoti bahujanadukkhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.

[¶3] 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.

> Pali: Tīhi, bhikkhave, dhammehi samannāgato ñāto bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. Katamehi tīhi? Anulomike kāyakamme samādapeti, anulomike vacīkamme samādapeti, anulomikesu dhammesu samādapeti.

[¶4] 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.”

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato ñāto bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] AN 3.12 · Commemoration

> Pali: AN 3.12 · Sāraṇīyasutta

[¶7] “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.

> Pali: “Tīṇimāni, bhikkhave, rañño khattiyassa muddhāvasittassa yāvajīvaṁ sāraṇīyāni bhavanti. Katamāni tīṇi? Yasmiṁ, bhikkhave, padese rājā khattiyo muddhāvasitto jāto hoti. Idaṁ, bhikkhave, paṭhamaṁ rañño khattiyassa muddhāvasittassa yāvajīvaṁ sāraṇīyaṁ hoti.

[¶8] The place he was anointed as king. This is the second place.

> Pali: Puna caparaṁ, bhikkhave, yasmiṁ padese rājā khattiyo muddhāvasitto hoti. Idaṁ, bhikkhave, dutiyaṁ rañño khattiyassa muddhāvasittassa yāvajīvaṁ sāraṇīyaṁ hoti.

[¶9] 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.

> Pali: Puna caparaṁ, bhikkhave, yasmiṁ padese rājā khattiyo muddhāvasitto saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati. Idaṁ, bhikkhave, tatiyaṁ rañño khattiyassa muddhāvasittassa yāvajīvaṁ sāraṇīyaṁ hoti. Imāni kho, bhikkhave, tīṇi rañño khattiyassa muddhāvasittassa yāvajīvaṁ sāraṇīyāni bhavanti.

[¶10] 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.

> Pali: Evamevaṁ kho, bhikkhave, tīṇimāni bhikkhussa yāvajīvaṁ sāraṇīyāni bhavanti. Katamāni tīṇi? Yasmiṁ, bhikkhave, padese bhikkhu kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito hoti. Idaṁ, bhikkhave, paṭhamaṁ bhikkhussa yāvajīvaṁ sāraṇīyaṁ hoti.

[¶11] 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.

> Pali: Puna caparaṁ, bhikkhave, yasmiṁ padese bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Idaṁ, bhikkhave, dutiyaṁ bhikkhussa yāvajīvaṁ sāraṇīyaṁ hoti.

[¶12] 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.”

> Pali: Puna caparaṁ, bhikkhave, yasmiṁ padese bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Idaṁ, bhikkhave, tatiyaṁ bhikkhussa yāvajīvaṁ sāraṇīyaṁ hoti. Imāni kho, bhikkhave, tīṇi bhikkhussa yāvajīvaṁ sāraṇīyāni bhavantī”ti.

[¶13] > Pali: Dutiyaṁ.

[¶14] AN 3.13 · Hopes

> Pali: AN 3.13 · Āsaṁsasutta

[¶15] “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.

> Pali: “Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Nirāso, āsaṁso, vigatāso. Katamo ca, bhikkhave puggalo nirāso? Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So suṇāti: ‘itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisitto’ti. Tassa na evaṁ hoti: ‘kudāssu nāma mampi khattiyā khattiyābhisekena abhisiñcissantī’ti. Ayaṁ vuccati, bhikkhave, puggalo nirāso.

[¶16] 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.

> Pali: Katamo ca, bhikkhave, puggalo āsaṁso? Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto hoti ābhiseko anabhisitto acalappatto. So suṇāti: ‘itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisitto’ti. Tassa evaṁ hoti: ‘kudāssu nāma mampi khattiyā khattiyābhisekena abhisiñcissantī’ti. Ayaṁ vuccati, bhikkhave, puggalo āsaṁso.

[¶17] 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.

> Pali: Katamo ca, bhikkhave, puggalo vigatāso? Idha, bhikkhave, rājā hoti khattiyo muddhāvasitto. So suṇāti: ‘itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisitto’ti. Tassa na evaṁ hoti: ‘kudāssu nāma mampi khattiyā khattiyābhisekena abhisiñcissantī’ti. Taṁ kissa hetu? Yā hissa, bhikkhave, pubbe anabhisittassa abhisekāsā sā paṭippassaddhā. Ayaṁ vuccati, bhikkhave, puggalo vigatāso.

[¶18] These are the three individuals found in the world.

> Pali: Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasmiṁ.

[¶19] 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.

> Pali: Evamevaṁ kho, bhikkhave, tayo puggalā santo saṁvijjamānā bhikkhūsu. Katame tayo? Nirāso, āsaṁso, vigatāso. Katamo ca, bhikkhave, puggalo nirāso? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. So suṇāti: ‘itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa na evaṁ hoti: ‘kudāssu nāma ahampi āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissāmī’ti. Ayaṁ vuccati, bhikkhave, puggalo nirāso.

[¶20] 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.

> Pali: Katamo ca, bhikkhave, puggalo āsaṁso? Idha, bhikkhave, bhikkhu sīlavā hoti kalyāṇadhammo. So suṇāti: ‘itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa evaṁ hoti: ‘kudāssu nāma ahampi āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissāmī’ti. Ayaṁ vuccati, bhikkhave, puggalo āsaṁso.

[¶21] 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.

> Pali: Katamo ca, bhikkhave, puggalo vigatāso? Idha, bhikkhave, bhikkhu arahaṁ hoti khīṇāsavo. So suṇāti: ‘itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa na evaṁ hoti: ‘kudāssu nāma ahampi āsavānaṁ khayā …pe… sacchikatvā upasampajja viharissāmī’ti. Taṁ kissa hetu? Yā hissa, bhikkhave, pubbe avimuttassa vimuttāsā sā paṭippassaddhā. Ayaṁ vuccati, bhikkhave, puggalo vigatāso.

[¶22] These are the three individuals found among the mendicants.”

> Pali: Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā bhikkhūsū”ti.

[¶23] > Pali: Tatiyaṁ.

[¶24] AN 3.14 · The Wheel-Turning Monarch

> Pali: AN 3.14 · Cakkavattisutta

[¶25] “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:

> Pali: “Yopi so, bhikkhave, rājā cakkavattī dhammiko dhammarājā sopi na arājakaṁ cakkaṁ vattetī”ti. Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:

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

> Pali: “ko pana, bhante, rañño cakkavattissa dhammikassa dhammarañño rājā”ti?

[¶27] “It is principle, monk,” said the Buddha.

> Pali: “Dhammo, bhikkhū”ti bhagavā avoca:

[¶28] “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.

> Pali: “idha, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati antojanasmiṁ.

[¶29] 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.

> Pali: Puna caparaṁ, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati khattiyesu, anuyantesu, balakāyasmiṁ, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu. Sa kho so bhikkhu rājā cakkavattī dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā antojanasmiṁ, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā khattiyesu …pe… anuyantesu, balakāyasmiṁ, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu, dhammeneva cakkaṁ vatteti. Taṁ hoti cakkaṁ appaṭivattiyaṁ kenaci manussabhūtena paccatthikena pāṇinā.

[¶30] 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.’

> Pali: Evamevaṁ kho, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati kāyakammasmiṁ: ‘evarūpaṁ kāyakammaṁ sevitabbaṁ, evarūpaṁ kāyakammaṁ na sevitabban’ti.

[¶31] 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.’

> Pali: Puna caparaṁ, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati vacīkammasmiṁ: ‘evarūpaṁ vacīkammaṁ sevitabbaṁ, evarūpaṁ vacīkammaṁ na sevitabban’ti …pe… manokammasmiṁ: ‘evarūpaṁ manokammaṁ sevitabbaṁ, evarūpaṁ manokammaṁ na sevitabban’ti.

[¶32] 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.”

> Pali: Sa kho so, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā kāyakammasmiṁ, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā vacīkammasmiṁ, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā manokammasmiṁ, dhammeneva anuttaraṁ dhammacakkaṁ pavatteti. Taṁ hoti cakkaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

[¶33] > Pali: Catutthaṁ.

[¶34] AN 3.15 · About Pacetana

> Pali: AN 3.15 · Sacetanasutta

[¶35] At one time the Buddha was staying near Varanasi in the deer park at Isipatana. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶36] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶37] “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?’

> Pali: “Bhūtapubbaṁ, bhikkhave, rājā ahosi sacetano nāma. Atha kho, bhikkhave, rājā sacetano rathakāraṁ āmantesi: ‘ito me, samma rathakāra, channaṁ māsānaṁ accayena saṅgāmo bhavissati. Sakkhissasi me, samma rathakāra, navaṁ cakkayugaṁ kātun’ti?

[¶38] ‘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.

> Pali: ‘Sakkomi, devā’ti kho, bhikkhave, rathakāro rañño sacetanassa paccassosi. Atha kho, bhikkhave, rathakāro chahi māsehi chārattūnehi ekaṁ cakkaṁ niṭṭhāpesi.

[¶39] Then King Pacetana addressed his chariot-maker, ‘In six days’ time there will be a battle. Is my new pair of wheels finished?’

> Pali: Atha kho, bhikkhave, rājā sacetano rathakāraṁ āmantesi: ‘ito me, samma rathakāra, channaṁ divasānaṁ accayena saṅgāmo bhavissati, niṭṭhitaṁ navaṁ cakkayugan’ti?

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

> Pali: ‘Imehi kho, deva, chahi māsehi chārattūnehi ekaṁ cakkaṁ niṭṭhitan’ti.

[¶41] ‘Are you able to finish the second wheel in these six days?’

> Pali: ‘Sakkhissasi pana me, samma rathakāra, imehi chahi divasehi dutiyaṁ cakkaṁ niṭṭhāpetun’ti?

[¶42] 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.’

> Pali: ‘Sakkomi, devā’ti kho, bhikkhave, rathakāro chahi divasehi dutiyaṁ cakkaṁ niṭṭhāpetvā navaṁ cakkayugaṁ ādāya yena rājā sacetano tenupasaṅkami; upasaṅkamitvā rājānaṁ sacetanaṁ etadavoca: ‘idaṁ te, deva, navaṁ cakkayugaṁ niṭṭhitan’ti.

[¶43] ‘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.’

> Pali: ‘Yañca te idaṁ, samma rathakāra, cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi yañca te idaṁ cakkaṁ chahi divasehi niṭṭhitaṁ, imesaṁ kiṁ nānākaraṇaṁ? Nesāhaṁ kiñci nānākaraṇaṁ passāmī’ti.

[¶44] ‘But, Your Majesty, there is a difference. See now what it is.’

> Pali: ‘Atthesaṁ, deva, nānākaraṇaṁ. Passatu devo nānākaraṇan’ti.

[¶45] 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.

> Pali: Atha kho, bhikkhave, rathakāro yaṁ taṁ cakkaṁ chahi divasehi niṭṭhitaṁ taṁ pavattesi. Taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati. Yaṁ pana taṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi taṁ pavattesi. Taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsi.

[¶46] ‘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?’

> Pali: ‘Ko nu kho, samma rathakāra, hetu ko paccayo yamidaṁ cakkaṁ chahi divasehi niṭṭhitaṁ taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati? Ko pana, samma rathakāra, hetu ko paccayo yamidaṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsī’ti?

[¶47] ‘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.’

> Pali: ‘Yamidaṁ, deva, cakkaṁ chahi divasehi niṭṭhitaṁ tassa nemipi savaṅkā sadosā sakasāvā, arāpi savaṅkā sadosā sakasāvā, nābhipi savaṅkā sadosā sakasāvā. Taṁ nemiyāpi savaṅkattā sadosattā sakasāvattā, arānampi savaṅkattā sadosattā sakasāvattā, nābhiyāpi savaṅkattā sadosattā sakasāvattā pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati. Yaṁ pana taṁ, deva, cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi tassa nemipi avaṅkā adosā akasāvā, arāpi avaṅkā adosā akasāvā, nābhipi avaṅkā adosā akasāvā. Taṁ nemiyāpi avaṅkattā adosattā akasāvattā, arānampi avaṅkattā adosattā akasāvattā, nābhiyāpi avaṅkattā adosattā akasāvattā pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsī’ti.

[¶48] 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.

> Pali: Siyā kho pana, bhikkhave, tumhākaṁ evamassa: ‘añño nūna tena samayena so rathakāro ahosī’ti. Na kho panetaṁ, bhikkhave, evaṁ daṭṭhabbaṁ. Ahaṁ tena samayena so rathakāro ahosiṁ. Tadāhaṁ, bhikkhave, kusalo dāruvaṅkānaṁ dārudosānaṁ dārukasāvānaṁ.

[¶49] 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.

> Pali: Etarahi kho panāhaṁ, bhikkhave, arahaṁ sammāsambuddho kusalo kāyavaṅkānaṁ kāyadosānaṁ kāyakasāvānaṁ, kusalo vacīvaṅkānaṁ vacīdosānaṁ vacīkasāvānaṁ, kusalo manovaṅkānaṁ manodosānaṁ manokasāvānaṁ. Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko appahīno kāyadoso kāyakasāvo, vacīvaṅko appahīno vacīdoso vacīkasāvo, manovaṅko appahīno manodoso manokasāvo, evaṁ papatitā te, bhikkhave, imasmā dhammavinayā, seyyathāpi taṁ cakkaṁ chahi divasehi niṭṭhitaṁ.

[¶50] 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.

> Pali: Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko pahīno kāyadoso kāyakasāvo, vacīvaṅko pahīno vacīdoso vacīkasāvo, manovaṅko pahīno manodoso manokasāvo, evaṁ patiṭṭhitā te, bhikkhave, imasmiṁ dhammavinaye, seyyathāpi taṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi.

[¶51] 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.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘kāyavaṅkaṁ pajahissāma kāyadosaṁ kāyakasāvaṁ, vacīvaṅkaṁ pajahissāma vacīdosaṁ vacīkasāvaṁ, manovaṅkaṁ pajahissāma manodosaṁ manokasāvan’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶52] > Pali: Pañcamaṁ.

[¶53] AN 3.16 · A Sure Bet

> Pali: AN 3.16 · Apaṇṇakasutta

[¶54] “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.

> Pali: “Tīhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāya. Katamehi tīhi? Idha, bhikkhave, bhikkhu indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṁ anuyutto hoti.

[¶55] 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.

> Pali: Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. Evaṁ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.

[¶56] 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.

> Pali: Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Evaṁ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.

[¶57] 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.

> Pali: Kathañca, bhikkhave, bhikkhu jāgariyaṁ anuyutto hoti? Idha, bhikkhave, bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā, rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. Evaṁ kho, bhikkhave, bhikkhu jāgariyaṁ anuyutto hoti.

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

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti.

[¶59] > Pali: Chaṭṭhaṁ.

[¶60] AN 3.17 · Hurting Yourself

> Pali: AN 3.17 · Attabyābādhasutta

[¶61] “These three things, mendicants, lead to hurting yourself, hurting others, and hurting both. What three? Bad conduct by way of body, speech, and mind.

> Pali: “Tayome, bhikkhave, dhammā attabyābādhāyapi saṁvattanti, parabyābādhāyapi saṁvattanti, ubhayabyābādhāyapi saṁvattanti. Katame tayo? Kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ.

[¶62] These are three things that lead to hurting yourself, hurting others, and hurting both.

> Pali: Ime kho, bhikkhave, tayo dhammā attabyābādhāyapi saṁvattanti, parabyābādhāyapi saṁvattanti, ubhayabyābādhāyapi saṁvattanti.

[¶63] 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.

> Pali: Tayome, bhikkhave, dhammā nevattabyābādhāyapi saṁvattanti, na parabyābādhāyapi saṁvattanti, na ubhayabyābādhāyapi saṁvattanti. Katame tayo? Kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ.

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

> Pali: Ime kho, bhikkhave, tayo dhammā nevattabyābādhāyapi saṁvattanti, na parabyābādhāyapi saṁvattanti, na ubhayabyābādhāyapi saṁvattantī”ti.

[¶65] > Pali: Sattamaṁ.

[¶66] AN 3.18 · The Realm of the Gods

> Pali: AN 3.18 · Devalokasutta

[¶67] “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?”

> Pali: “Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘devalokūpapattiyā, āvuso, samaṇe gotame brahmacariyaṁ vussathā’ti? Nanu tumhe, bhikkhave, evaṁ puṭṭhā aṭṭīyeyyātha harāyeyyātha jiguccheyyāthā”ti?

[¶68] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶69] “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.”

> Pali: “Iti kira tumhe, bhikkhave, dibbena āyunā aṭṭīyatha harāyatha jigucchatha, dibbena vaṇṇena dibbena sukhena dibbena yasena dibbenādhipateyyena aṭṭīyatha harāyatha jigucchatha; pageva kho pana, bhikkhave, tumhehi kāyaduccaritena aṭṭīyitabbaṁ harāyitabbaṁ jigucchitabbaṁ, vacīduccaritena … manoduccaritena aṭṭīyitabbaṁ harāyitabbaṁ jigucchitabban”ti.

[¶70] > Pali: Aṭṭhamaṁ.

[¶71] AN 3.19 · A Shopkeeper (1st)

> Pali: AN 3.19 · Paṭhamapāpaṇikasutta

[¶72] “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.

> Pali: “Tīhi, bhikkhave, aṅgehi samannāgato pāpaṇiko abhabbo anadhigataṁ vā bhogaṁ adhigantuṁ, adhigataṁ vā bhogaṁ phātiṁ kātuṁ. Katamehi tīhi? Idha, bhikkhave, pāpaṇiko pubbaṇhasamayaṁ na sakkaccaṁ kammantaṁ adhiṭṭhāti, majjhanhikasamayaṁ na sakkaccaṁ kammantaṁ adhiṭṭhāti, sāyanhasamayaṁ na sakkaccaṁ kammantaṁ adhiṭṭhāti. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato pāpaṇiko abhabbo anadhigataṁ vā bhogaṁ adhigantuṁ, adhigataṁ vā bhogaṁ phātiṁ kātuṁ.

[¶73] 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.

> Pali: Evamevaṁ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu abhabbo anadhigataṁ vā kusalaṁ dhammaṁ adhigantuṁ, adhigataṁ vā kusalaṁ dhammaṁ phātiṁ kātuṁ. Katamehi tīhi? Idha, bhikkhave, bhikkhu pubbaṇhasamayaṁ na sakkaccaṁ samādhinimittaṁ adhiṭṭhāti, majjhanhikasamayaṁ na sakkaccaṁ samādhinimittaṁ adhiṭṭhāti, sāyanhasamayaṁ na sakkaccaṁ samādhinimittaṁ adhiṭṭhāti.

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

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu abhabbo anadhigataṁ vā kusalaṁ dhammaṁ adhigantuṁ, adhigataṁ vā kusalaṁ dhammaṁ phātiṁ kātuṁ.

[¶75] 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.

> Pali: Tīhi, bhikkhave, aṅgehi samannāgato pāpaṇiko bhabbo anadhigataṁ vā bhogaṁ adhigantuṁ, adhigataṁ vā bhogaṁ phātiṁ kātuṁ. Katamehi tīhi? Idha, bhikkhave, pāpaṇiko pubbaṇhasamayaṁ sakkaccaṁ kammantaṁ adhiṭṭhāti, majjhanhikasamayaṁ …pe… sāyanhasamayaṁ sakkaccaṁ kammantaṁ adhiṭṭhāti. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato pāpaṇiko bhabbo anadhigataṁ vā bhogaṁ adhigantuṁ, adhigataṁ vā bhogaṁ phātiṁ kātuṁ.

[¶76] 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.

> Pali: Evamevaṁ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu bhabbo anadhigataṁ vā kusalaṁ dhammaṁ adhigantuṁ, adhigataṁ vā kusalaṁ dhammaṁ phātiṁ kātuṁ. Katamehi tīhi? Idha, bhikkhave, bhikkhu pubbaṇhasamayaṁ sakkaccaṁ samādhinimittaṁ adhiṭṭhāti, majjhanhikasamayaṁ …pe… sāyanhasamayaṁ sakkaccaṁ samādhinimittaṁ adhiṭṭhāti.

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

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu bhabbo anadhigataṁ vā kusalaṁ dhammaṁ adhigantuṁ, adhigataṁ vā kusalaṁ dhammaṁ phātiṁ kātun”ti.

[¶78] > Pali: Navamaṁ.

[¶79] AN 3.20 · A Shopkeeper (2nd)

> Pali: AN 3.20 · Dutiyapāpaṇikasutta

[¶80] “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.

> Pali: “Tīhi, bhikkhave, aṅgehi samannāgato pāpaṇiko nacirasseva mahattaṁ vepullattaṁ pāpuṇāti bhogesu. Katamehi tīhi? Idha, bhikkhave, pāpaṇiko cakkhumā ca hoti vidhuro ca nissayasampanno ca.

[¶81] 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.

> Pali: Kathañca, bhikkhave, pāpaṇiko cakkhumā hoti? Idha, bhikkhave, pāpaṇiko paṇiyaṁ jānāti: ‘idaṁ paṇiyaṁ evaṁ kītaṁ, evaṁ vikkayamānaṁ, ettakaṁ mūlaṁ bhavissati, ettako udayo’ti. Evaṁ kho, bhikkhave, pāpaṇiko cakkhumā hoti.

[¶82] 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.

> Pali: Kathañca, bhikkhave, pāpaṇiko vidhuro hoti? Idha, bhikkhave, pāpaṇiko kusalo hoti paṇiyaṁ ketuñca vikketuñca. Evaṁ kho, bhikkhave, pāpaṇiko vidhuro hoti.

[¶83] 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.

> Pali: Kathañca, bhikkhave, pāpaṇiko nissayasampanno hoti? Idha, bhikkhave, pāpaṇikaṁ ye te gahapatī vā gahapatiputtā vā aḍḍhā mahaddhanā mahābhogā te evaṁ jānanti: ‘ayaṁ kho bhavaṁ pāpaṇiko cakkhumā vidhuro ca paṭibalo puttadārañca posetuṁ, amhākañca kālena kālaṁ anuppadātun’ti. Te naṁ bhogehi nipatanti: ‘ito, samma pāpaṇika, bhoge karitvā puttadārañca posehi, amhākañca kālena kālaṁ anuppadehī’ti. Evaṁ kho, bhikkhave, pāpaṇiko nissayasampanno hoti.

[¶84] A shopkeeper who has these three factors soon acquires great and abundant wealth.

> Pali: Imehi kho, bhikkhave, tīhi aṅgehi samannāgato pāpaṇiko nacirasseva mahattaṁ vepullattaṁ pāpuṇāti bhogesu.

[¶85] 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.

> Pali: Evamevaṁ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu nacirasseva mahattaṁ vepullattaṁ pāpuṇāti kusalesu dhammesu. Katamehi tīhi? Idha, bhikkhave, bhikkhu cakkhumā ca hoti vidhuro ca nissayasampanno ca.

[¶86] 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.

> Pali: Kathañca, bhikkhave, bhikkhu cakkhumā hoti? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu cakkhumā hoti.

[¶87] 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.

> Pali: Kathañca, bhikkhave, bhikkhu vidhuro hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṁ kho, bhikkhave, bhikkhu vidhuro hoti.

[¶88] 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.

> Pali: Kathañca, bhikkhave, bhikkhu nissayasampanno hoti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati: ‘idaṁ, bhante, kathaṁ, imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti. Evaṁ kho, bhikkhave, bhikkhu nissayasampanno hoti.

[¶89] A mendicant with these three qualities soon acquires great and abundant skillful qualities.”

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu nacirasseva mahattaṁ vepullattaṁ pāpuṇāti kusalesu dhammesū”ti.

[¶90] > Pali: Dasamaṁ.

[¶91] > Pali: Paṭhamabhāṇavāro niṭṭhito.

[¶92] > Pali: Rathakāravaggo dutiyo.

[¶93] > Pali: Tassuddānaṁ

[¶94] > Pali: Ñāto sāraṇīyo bhikkhu,
cakkavattī sacetano;
Apaṇṇakattā devo ca,
duve pāpaṇikena cāti.

## 3. Individuals · AN 3.21–3.29

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/3/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/3/#p-N

[¶0] AN 3.21 · With Saviṭṭha

> Pali: AN 3.21 · Samiddhasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶2] Then Venerable Saviṭṭha and Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him.

> Pali: Atha kho āyasmā ca samiddho āyasmā ca mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodiṁsu.

[¶3] 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?”

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho āyasmantaṁ samiddhaṁ āyasmā sāriputto etadavoca: “Tayome, āvuso samiddha, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Kāyasakkhī, diṭṭhippatto, saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?

[¶4] “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.”

> Pali: “Tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Kāyasakkhī, diṭṭhippatto, saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo saddhāvimutto, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Imassa, āvuso, puggalassa saddhindriyaṁ adhimattan”ti.

[¶5] 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?”

> Pali: Atha kho āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca: “tayome, āvuso koṭṭhika, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Kāyasakkhī, diṭṭhippatto, saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?

[¶6] “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.”

> Pali: “Tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Kāyasakkhī, diṭṭhippatto, saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo kāyasakkhī, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Imassa, āvuso, puggalassa samādhindriyaṁ adhimattan”ti.

[¶7] 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?”

> Pali: Atha kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca: “tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Kāyasakkhī, diṭṭhippatto, saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?

[¶8] “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.”

> Pali: “Tayome, āvuso koṭṭhika, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Kāyasakkhī, diṭṭhippatto, saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo diṭṭhippatto, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Imassa, āvuso, puggalassa paññindriyaṁ adhimattan”ti.

[¶9] 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.”

> Pali: Atha kho āyasmā sāriputto āyasmantañca samiddhaṁ āyasmantañca mahākoṭṭhikaṁ etadavoca: “byākataṁ kho, āvuso, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāma. Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti.

[¶10] “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.

> Pali: “Evamāvuso”ti kho āyasmā ca samiddho āyasmā ca mahākoṭṭhiko āyasmato sāriputtassa paccassosuṁ. Atha kho āyasmā ca sāriputto āyasmā ca samiddho āyasmā ca mahākoṭṭhiko yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā sāriputto yāvatako ahosi āyasmatā ca samiddhena āyasmatā ca mahākoṭṭhikena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.

[¶11] “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.

> Pali: “Na khvettha, sāriputta, sukaraṁ ekaṁsena byākātuṁ: ‘ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro cā’ti. Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo saddhāvimutto svāssa arahattāya paṭipanno, yvāyaṁ puggalo kāyasakkhī svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā.

[¶12] 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.

> Pali: Na khvettha, sāriputta, sukaraṁ ekaṁsena byākātuṁ: ‘ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro cā’ti. Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo kāyasakkhī svāssa arahattāya paṭipanno, yvāyaṁ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā.

[¶13] 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.

> Pali: Na khvettha, sāriputta, sukaraṁ ekaṁsena byākātuṁ: ‘ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro cā’ti. Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo diṭṭhippatto svāssa arahattāya paṭipanno, yvāyaṁ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo kāyasakkhī sopassa sakadāgāmī vā anāgāmī vā.

[¶14] In this matter, it’s not easy to categorically declare that one of these three individuals is finest.”

> Pali: Na khvettha, sāriputta, sukaraṁ ekaṁsena byākātuṁ: ‘ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro cā’”ti.

[¶15] > Pali: Paṭhamaṁ.

[¶16] AN 3.22 · Patients

> Pali: AN 3.22 · Gilānasutta

[¶17] “These three patients are found in the world. What three?

> Pali: “Tayome, bhikkhave, gilānā santo saṁvijjamānā lokasmiṁ. Katame tayo?

[¶18] 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.

> Pali: Idha, bhikkhave, ekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṁ upaṭṭhākaṁ alabhanto vā patirūpaṁ upaṭṭhākaṁ neva vuṭṭhāti tamhā ābādhā.

[¶19] 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.

> Pali: Idha pana, bhikkhave, ekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṁ upaṭṭhākaṁ alabhanto vā patirūpaṁ upaṭṭhākaṁ vuṭṭhāti tamhā ābādhā.

[¶20] 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.

> Pali: Idha pana, bhikkhave, ekacco gilāno labhantova sappāyāni bhojanāni no alabhanto, labhantova sappāyāni bhesajjāni no alabhanto, labhantova patirūpaṁ upaṭṭhākaṁ no alabhanto vuṭṭhāti tamhā ābādhā.

[¶21] 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.

> Pali: Tatra, bhikkhave, yvāyaṁ gilāno labhantova sappāyāni bhojanāni no alabhanto, labhantova sappāyāni bhesajjāni no alabhanto, labhantova patirūpaṁ upaṭṭhākaṁ no alabhanto vuṭṭhāti tamhā ābādhā, imaṁ kho, bhikkhave, gilānaṁ paṭicca gilānabhattaṁ anuññātaṁ gilānabhesajjaṁ anuññātaṁ gilānupaṭṭhāko anuññāto. Imañca pana, bhikkhave, gilānaṁ paṭicca aññepi gilānā upaṭṭhātabbā.

[¶22] These are the three kinds of patients found in the world.

> Pali: Ime kho, bhikkhave, tayo gilānā santo saṁvijjamānā lokasmiṁ.

[¶23] 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.

> Pali: Evamevaṁ kho, bhikkhave, tayome gilānūpamā puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Idha, bhikkhave, ekacco puggalo labhanto vā tathāgataṁ dassanāya alabhanto vā tathāgataṁ dassanāya, labhanto vā tathāgatappaveditaṁ dhammavinayaṁ savanāya alabhanto vā tathāgatappaveditaṁ dhammavinayaṁ savanāya neva okkamati niyāmaṁ kusalesu dhammesu sammattaṁ.

[¶24] 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.

> Pali: Idha, pana, bhikkhave, ekacco puggalo labhanto vā tathāgataṁ dassanāya alabhanto vā tathāgataṁ dassanāya, labhanto vā tathāgatappaveditaṁ dhammavinayaṁ savanāya alabhanto vā tathāgatappaveditaṁ dhammavinayaṁ savanāya okkamati niyāmaṁ kusalesu dhammesu sammattaṁ.

[¶25] 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.

> Pali: Idha pana, bhikkhave, ekacco puggalo labhantova tathāgataṁ dassanāya no alabhanto, labhantova tathāgatappaveditaṁ dhammavinayaṁ savanāya no alabhanto okkamati niyāmaṁ kusalesu dhammesu sammattaṁ.

[¶26] 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.

> Pali: Tatra, bhikkhave, yvāyaṁ puggalo labhantova tathāgataṁ dassanāya no alabhanto, labhantova tathāgatappaveditaṁ dhammavinayaṁ savanāya no alabhanto okkamati niyāmaṁ kusalesu dhammesu sammattaṁ, imaṁ kho, bhikkhave, puggalaṁ paṭicca dhammadesanā anuññātā. Imañca pana, bhikkhave, puggalaṁ paṭicca aññesampi dhammo desetabbo.

[¶27] These are the three individuals similar to patients found in the world.”

> Pali: Ime kho, bhikkhave, tayo gilānūpamā puggalā santo saṁvijjamānā lokasmin”ti.

[¶28] > Pali: Dutiyaṁ.

[¶29] AN 3.23 · Choices

> Pali: AN 3.23 · Saṅkhārasutta

[¶30] “These three individuals are found in the world. What three?

> Pali: “Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo?

[¶31] 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.

> Pali: Idha, bhikkhave, ekacco puggalo sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhaṁ lokaṁ upapajjati. Tamenaṁ sabyābajjhaṁ lokaṁ upapannaṁ samānaṁ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vedayati ekantadukkhaṁ, seyyathāpi sattā nerayikā.

[¶32] 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.

> Pali: Idha pana, bhikkhave, ekacco puggalo abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. Tamenaṁ abyābajjhaṁ lokaṁ upapannaṁ samānaṁ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vedayati ekantasukhaṁ, seyyathāpi devā subhakiṇhā.

[¶33] 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.

> Pali: Idha pana, bhikkhave, ekacco puggalo sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati. Tamenaṁ sabyābajjhampi abyābajjhampi lokaṁ upapannaṁ samānaṁ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vedayati vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.

[¶34] These are the three individuals found in the world.”

> Pali: Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasmin”ti.

[¶35] > Pali: Tatiyaṁ.

[¶36] AN 3.24 · Very Helpful

> Pali: AN 3.24 · Bahukārasutta

[¶37] “Mendicants, these three individuals are very helpful to another. What three?

> Pali: “Tayome, bhikkhave, puggalā puggalassa bahukārā. Katame tayo?

[¶38] 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.

> Pali: Yaṁ, bhikkhave, puggalaṁ āgamma puggalo buddhaṁ saraṇaṁ gato hoti, dhammaṁ saraṇaṁ gato hoti, saṅghaṁ saraṇaṁ gato hoti; ayaṁ, bhikkhave, puggalo imassa puggalassa bahukāro.

[¶39] 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.

> Pali: Puna caparaṁ, bhikkhave, yaṁ puggalaṁ āgamma puggalo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; ayaṁ, bhikkhave, puggalo imassa puggalassa bahukāro.

[¶40] 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.

> Pali: Puna caparaṁ, bhikkhave, yaṁ puggalaṁ āgamma puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati; ayaṁ, bhikkhave, puggalo imassa puggalassa bahukāro.

[¶41] These are the three individuals who are very helpful to another individual.

> Pali: Ime kho, bhikkhave, tayo puggalā puggalassa bahukārā.

[¶42] 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.”

> Pali: Imehi ca pana, bhikkhave, tīhi puggalehi imassa puggalassa natthañño puggalo bahukāroti vadāmi. Imesaṁ pana, bhikkhave, tiṇṇaṁ puggalānaṁ iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānuppadānenā”ti.

[¶43] > Pali: Catutthaṁ.

[¶44] AN 3.25 · Like Diamond

> Pali: AN 3.25 · Vajirūpamasutta

[¶45] “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.

> Pali: “Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Arukūpamacitto puggalo, vijjūpamacitto puggalo, vajirūpamacitto puggalo.

[¶46] 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.

> Pali: Katamo ca, bhikkhave, arukūpamacitto puggalo? Idha, bhikkhave, ekacco puggalo kodhano hoti upāyāsabahulo appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Seyyathāpi, bhikkhave, duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṁ deti; evamevaṁ kho, bhikkhave, idhekacco puggalo kodhano hoti upāyāsabahulo appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Ayaṁ vuccati, bhikkhave, arukūpamacitto puggalo.

[¶47] 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.

> Pali: Katamo ca, bhikkhave, vijjūpamacitto puggalo? Idha, bhikkhave, ekacco puggalo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Seyyathāpi, bhikkhave, cakkhumā puriso rattandhakāratimisāyaṁ vijjantarikāya rūpāni passeyya; evamevaṁ kho, bhikkhave, idhekacco puggalo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Ayaṁ vuccati, bhikkhave, vijjūpamacitto puggalo.

[¶48] 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.

> Pali: Katamo ca, bhikkhave, vajirūpamacitto puggalo? Idha, bhikkhave, ekacco puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Seyyathāpi, bhikkhave, vajirassa natthi kiñci abhejjaṁ maṇi vā pāsāṇo vā; evamevaṁ kho, bhikkhave, idhekacco puggalo āsavānaṁ khayā …pe… upasampajja viharati. Ayaṁ vuccati, bhikkhave, vajirūpamacitto puggalo.

[¶49] These are the three individuals found in the world.”

> Pali: Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasmin”ti.

[¶50] > Pali: Pañcamaṁ.

[¶51] AN 3.26 · Associates

> Pali: AN 3.26 · Sevitabbasutta

[¶52] “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.

> Pali: “Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Atthi, bhikkhave, puggalo na sevitabbo na bhajitabbo na payirupāsitabbo. Atthi, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo. Atthi, bhikkhave, puggalo sakkatvā garuṁ katvā sevitabbo bhajitabbo payirupāsitabbo.

[¶53] 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.

> Pali: Katamo ca, bhikkhave, puggalo na sevitabbo na bhajitabbo na payirupāsitabbo? Idha, bhikkhave, ekacco puggalo hīno hoti sīlena samādhinā paññāya. Evarūpo, bhikkhave, puggalo na sevitabbo na bhajitabbo na payirupāsitabbo aññatra anuddayā aññatra anukampā.

[¶54] 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.

> Pali: Katamo ca, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo? Idha, bhikkhave, ekacco puggalo sadiso hoti sīlena samādhinā paññāya. Evarūpo, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo. Taṁ kissa hetu? Sīlasāmaññagatānaṁ sataṁ sīlakathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissati. Samādhisāmaññagatānaṁ sataṁ samādhikathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissati. Paññāsāmaññagatānaṁ sataṁ paññākathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissatīti. Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo.

[¶55] 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.

> Pali: Katamo ca, bhikkhave, puggalo sakkatvā garuṁ katvā sevitabbo bhajitabbo payirupāsitabbo? Idha, bhikkhave, ekacco puggalo adhiko hoti sīlena samādhinā paññāya. Evarūpo, bhikkhave, puggalo sakkatvā garuṁ katvā sevitabbo bhajitabbo payirupāsitabbo. Taṁ kissa hetu? Iti aparipūraṁ vā sīlakkhandhaṁ paripūressāmi, paripūraṁ vā sīlakkhandhaṁ tattha tattha paññāya anuggahessāmi; aparipūraṁ vā samādhikkhandhaṁ paripūressāmi, paripūraṁ vā samādhikkhandhaṁ tattha tattha paññāya anuggahessāmi; aparipūraṁ vā paññākkhandhaṁ paripūressāmi, paripūraṁ vā paññākkhandhaṁ tattha tattha paññāya anuggahessāmīti. Tasmā evarūpo puggalo sakkatvā garuṁ katvā sevitabbo bhajitabbo payirupāsitabbo.

[¶56] These are the three individuals found in the world.

> Pali: Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasminti.

[¶57] 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 <j>with people better than you.”

> Pali: Nihīyati puriso nihīnasevī,
Na ca hāyetha kadāci tulyasevī;
Seṭṭhamupanamaṁ udeti khippaṁ,
Tasmā attano uttariṁ bhajethā”ti.

[¶58] > Pali: Chaṭṭhaṁ.

[¶59] AN 3.27 · You Should be Disgusted

> Pali: AN 3.27 · Jigucchitabbasutta

[¶60] “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.

> Pali: “Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Atthi, bhikkhave, puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Atthi, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Atthi, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo.

[¶61] 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.

> Pali: Katamo ca, bhikkhave, puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto, assamaṇo samaṇapaṭiñño, abrahmacārī brahmacāripaṭiñño, antopūti avassuto kasambujāto. Evarūpo, bhikkhave, puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṁ kissa hetu? Kiñcāpi, bhikkhave, evarūpassa puggalassa na diṭṭhānugatiṁ āpajjati, atha kho naṁ pāpako kittisaddo abbhuggacchati: ‘pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko’ti. Seyyathāpi, bhikkhave, ahi gūthagato kiñcāpi na daṁsati, atha kho naṁ makkheti; evamevaṁ kho, bhikkhave, kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṁ āpajjati, atha kho naṁ pāpako kittisaddo abbhuggacchati: ‘pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko’ti. Tasmā evarūpo puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.

[¶62] 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.

> Pali: Katamo ca, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo? Idha, bhikkhave, ekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi, bhikkhave, duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṁ deti; evamevaṁ kho, bhikkhave …pe… seyyathāpi, bhikkhave, tindukālātaṁ kaṭṭhena vā kaṭhalāya vā ghaṭṭitaṁ bhiyyoso mattāya cicciṭāyati ciṭiciṭāyati; evamevaṁ kho, bhikkhave …pe… seyyathāpi, bhikkhave, gūthakūpo kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya duggandho hoti; evamevaṁ kho, bhikkhave, idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Evarūpo, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṁ kissa hetu? Akkoseyyapi maṁ paribhāseyyapi maṁ anatthampi maṁ kareyyāti. Tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.

[¶63] 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.

> Pali: Katamo ca, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo? Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo. Evarūpo, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo. Taṁ kissa hetu? Kiñcāpi, bhikkhave, evarūpassa puggalassa na diṭṭhānugatiṁ āpajjati, atha kho naṁ kalyāṇo kittisaddo abbhuggacchati: ‘kalyāṇamitto purisapuggalo kalyāṇasahāyo kalyāṇasampavaṅko’ti. Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo.

[¶64] These are the three individuals found in the world.

> Pali: Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasminti.

[¶65] 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 <j>with people better than you.”

> Pali: Nihīyati puriso nihīnasevī,
Na ca hāyetha kadāci tulyasevī;
Seṭṭhamupanamaṁ udeti khippaṁ,
Tasmā attano uttariṁ bhajethā”ti.

[¶66] > Pali: Sattamaṁ.

[¶67] AN 3.28 · Speech like Dung

> Pali: AN 3.28 · Gūthabhāṇīsutta

[¶68] “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.

> Pali: “Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Gūthabhāṇī, pupphabhāṇī, madhubhāṇī.

[¶69] 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.

> Pali: Katamo ca, bhikkhave, puggalo gūthabhāṇī? Idha, bhikkhave, ekacco puggalo sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti. So ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti, apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti; iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti. Ayaṁ vuccati, bhikkhave, puggalo gūthabhāṇī.

[¶70] 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.

> Pali: Katamo ca, bhikkhave, puggalo pupphabhāṇī? Idha, bhikkhave, ekacco puggalo sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ pajānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti; iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. Ayaṁ vuccati, bhikkhave, puggalo pupphabhāṇī.

[¶71] 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.

> Pali: Katamo ca, bhikkhave, puggalo madhubhāṇī? Idha, bhikkhave, ekacco puggalo pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. Ayaṁ vuccati, bhikkhave, puggalo madhubhāṇī.

[¶72] These are the three individuals found in the world.”

> Pali: Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasmin”ti.

[¶73] > Pali: Aṭṭhamaṁ.

[¶74] AN 3.29 · Blind

> Pali: AN 3.29 · Andhasutta

[¶75] “These three individuals are found in the world. What three? The blind, the one-eyed, and the two-eyed.

> Pali: “Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Andho, ekacakkhu, dvicakkhu.

[¶76] 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.

> Pali: Katamo ca, bhikkhave, puggalo andho? Idha, bhikkhave, ekaccassa puggalassa tathārūpaṁ cakkhu na hoti yathārūpena cakkhunā anadhigataṁ vā bhogaṁ adhigaccheyya adhigataṁ vā bhogaṁ phātiṁ kareyya; tathārūpampissa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya. Ayaṁ vuccati, bhikkhave, puggalo andho.

[¶77] 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.

> Pali: Katamo ca, bhikkhave, puggalo ekacakkhu? Idha, bhikkhave, ekaccassa puggalassa tathārūpaṁ cakkhu hoti yathārūpena cakkhunā anadhigataṁ vā bhogaṁ adhigaccheyya adhigataṁ vā bhogaṁ phātiṁ kareyya; tathārūpaṁ panassa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya. Ayaṁ vuccati, bhikkhave, puggalo ekacakkhu.

[¶78] 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.

> Pali: Katamo ca, bhikkhave, puggalo dvicakkhu? Idha, bhikkhave, ekaccassa puggalassa tathārūpaṁ cakkhu hoti yathārūpena cakkhunā anadhigataṁ vā bhogaṁ adhigaccheyya, adhigataṁ vā bhogaṁ phātiṁ kareyya; tathārūpampissa cakkhu hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya; sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya. Ayaṁ vuccati, bhikkhave, puggalo dvicakkhu.

[¶79] These are the three individuals found in the world.

> Pali: Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasminti.

[¶80] Neither suitable wealth,
nor merit do they make.
They hold a losing hand on both counts,
those who are blind, with ruined eyes.

> Pali: Na ceva bhogā tathārūpā,
na ca puññāni kubbati;
Ubhayattha kaliggāho,
andhassa hatacakkhuno.

[¶81] And now the one-eyed
individual is explained.
By methods good and bad,
that devious person seeks wealth.

> Pali: Athāparāyaṁ akkhāto,
Ekacakkhu ca puggalo;
Dhammādhammena saṭhoso,
Bhogāni pariyesati.

[¶82] 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.

> Pali: Theyyena kūṭakammena,
musāvādena cūbhayaṁ;
Kusalo hoti saṅghātuṁ,
kāmabhogī ca mānavo;
Ito so nirayaṁ gantvā,
ekacakkhu vihaññati.

[¶83] And now the two-eyed is explained,
the best individual.
Their wealth is earned legitimately,
money acquired by their own hard work.

> Pali: Dvicakkhu pana akkhāto,
seṭṭho purisapuggalo;
Dhammaladdhehi bhogehi,
uṭṭhānādhigataṁ dhanaṁ.

[¶84] They give with best of intentions,
that peaceful-hearted man.
They go to a good place,
where there is no sorrow.

> Pali: Dadāti seṭṭhasaṅkappo,
abyaggamānaso naro;
Upeti bhaddakaṁ ṭhānaṁ,
yattha gantvā na socati.

[¶85] The blind and the one-eyed,
you should avoid from afar.
But you should keep the two-eyed close,
the best individual.”

> Pali: Andhañca ekacakkhuñca,
ārakā parivajjaye;
Dvicakkhuṁ pana sevetha,
seṭṭhaṁ purisapuggalan”ti.

[¶86] > Pali: Navamaṁ.

## 4. Individuals · AN 3.30

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/4/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/4/#p-N

[¶0] AN 3.30 · Upside-down

> Pali: AN 3.30 · Avakujjasutta

[¶1] “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.

> Pali: “Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Avakujjapañño puggalo, ucchaṅgapañño puggalo, puthupañño puggalo.

[¶2] 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.

> Pali: Katamo ca, bhikkhave, avakujjapañño puggalo? Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. So tasmiṁ āsane nisinno tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti; vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti. Seyyathāpi, bhikkhave, kumbho nikujjo tatra udakaṁ āsittaṁ vivaṭṭati, no saṇṭhāti; evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. So tasmiṁ āsane nisinno tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti; vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti. Ayaṁ vuccati, bhikkhave, avakujjapañño puggalo.

[¶3] 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.

> Pali: Katamo ca, bhikkhave, ucchaṅgapañño puggalo? Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti. Seyyathāpi, bhikkhave, purisassa ucchaṅge nānākhajjakāni ākiṇṇāni— tilā taṇḍulā modakā badarā. So tamhā āsanā vuṭṭhahanto satisammosā pakireyya. Evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti. Ayaṁ vuccati, bhikkhave, ucchaṅgapañño puggalo.

[¶4] 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.

> Pali: Katamo ca, bhikkhave, puthupañño puggalo? Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Seyyathāpi, bhikkhave, kumbho ukkujjo tatra udakaṁ āsittaṁ saṇṭhāti no vivaṭṭati; evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Ayaṁ vuccati, bhikkhave, puthupañño puggalo.

[¶5] These are the three individuals found in the world.

> Pali: Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasminti.

[¶6] A person with upside-down wisdom,
is a simpleton and cannot see,
and even if they frequently
go into the mendicants’ presence,

> Pali: Avakujjapañño puriso,
dummedho avicakkhaṇo;
Abhikkhaṇampi ce hoti,
gantā bhikkhūna santike.

[¶7] such a person can’t learn
the beginning, middle, or end
of the discussion,
for their wisdom is lacking.

> Pali: Ādiṁ kathāya majjhañca,
pariyosānañca tādiso;
Uggahetuṁ na sakkoti,
paññā hissa na vijjati.

[¶8] the individual with wisdom on their lap
is better than that, it’s said;
but even if they frequently
go into the mendicants’ presence,

> Pali: Ucchaṅgapañño puriso,
seyyo etena vuccati;
Abhikkhaṇampi ce hoti,
gantā bhikkhūna santike.

[¶9] 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.

> Pali: Ādiṁ kathāya majjhañca,
pariyosānañca tādiso;
Nisinno āsane tasmiṁ,
uggahetvāna byañjanaṁ;
Vuṭṭhito nappajānāti,
gahitaṁ hissa mussati.

[¶10] The person with widespread wisdom
is better than that, it’s said;
and if they, too, frequently
go into the mendicants’ presence,

> Pali: Puthupañño ca puriso,
seyyo etehi vuccati;
Abhikkhaṇampi ce hoti,
gantā bhikkhūna santike.

[¶11] one such can learn
the beginning, middle, and end
while sitting in that seat;
and when they’ve grasped the phrasing,

> Pali: Ādiṁ kathāya majjhañca,
pariyosānañca tādiso;
Nisinno āsane tasmiṁ,
uggahetvāna byañjanaṁ.

[¶12] they remember it with the best of intentions.
That peaceful-hearted man,
practicing in line with the teaching,
would make an end of suffering.”

> Pali: Dhāreti seṭṭhasaṅkappo,
Abyaggamānaso naro;
Dhammānudhammappaṭipanno,
Dukkhassantakaro siyā”ti.

[¶13] > Pali: Dasamaṁ.

[¶14] > Pali: Puggalavaggo tatiyo.

[¶15] > Pali: Tassuddānaṁ

[¶16] > Pali: Samiddha gilāna saṅkhārā,
bahukārā vajirena ca;
Sevi jiguccha gūthabhāṇī,
andho ca avakujjatāti.

## 5. Messengers of the Gods · AN 3.31–3.38

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/5/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/5/#p-N

[¶0] AN 3.31 · With Divinity

> Pali: AN 3.31 · Sabrahmakasutta

[¶1] “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.

> Pali: “Sabrahmakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. Sāhuneyyāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.

[¶2] ‘Divinity’ is a term for your parents.

> Pali: ‘Brahmā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.

[¶3] ‘First tutors’ is a term for your parents.

> Pali: ‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.

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

> Pali: ‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.

[¶5] Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world.

> Pali: Taṁ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṁ, āpādakā posakā, imassa lokassa dassetāroti.

[¶6] Parents are said to be ‘divinity’
and ‘first tutors’, it’s said.
They’re worthy of offerings dedicated to the gods <j>from their children,
for they love their offspring.

> Pali: Brahmāti mātāpitaro,
pubbācariyāti vuccare;
Āhuneyyā ca puttānaṁ,
pajāya anukampakā.

[¶7] 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.

> Pali: Tasmā hi ne namasseyya,
sakkareyya ca paṇḍito;
Annena atha pānena,
vatthena sayanena ca;
Ucchādanena nhāpanena,
pādānaṁ dhovanena ca.

[¶8] Because they look after
their parents like this,
in this life they’re praised by the astute,
and they depart to rejoice in heaven.”

> Pali: Tāya naṁ pāricariyāya,
mātāpitūsu paṇḍitā;
Idheva naṁ pasaṁsanti,
pecca sagge pamodatī”ti.

[¶9] > Pali: Paṭhamaṁ.

[¶10] AN 3.32 · With Ānanda

> Pali: AN 3.32 · Ānandasutta

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

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶12] “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?”

> Pali: “Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja vihareyyā”ti?

[¶13] “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.”

> Pali: “Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja vihareyyā”ti.

[¶14] “But how could this be, sir?”

> Pali: “Yathā kathaṁ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja vihareyyā”ti?

[¶15] “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.’

> Pali: “Idhānanda, bhikkhuno evaṁ hoti: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

[¶16] 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.

> Pali: Evaṁ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja vihareyyāti.

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

> Pali: Idañca pana metaṁ, ānanda, sandhāya bhāsitaṁ pārāyane puṇṇakapañhe:

[¶18] ‘Having appraised the world high and low,
there is nothing in the world that disturbs them.
Peaceful, unclouded, untroubled, <j>with no need for hope—
they’ve crossed over rebirth and old age, I declare.’”

> Pali: ‘Saṅkhāya lokasmiṁ paroparāni,
Yassiñjitaṁ natthi kuhiñci loke;
Santo vidhūmo anīgho nirāso,
Atāri so jātijaranti brūmī’”ti.

[¶19] > Pali: Dutiyaṁ.

[¶20] AN 3.33 · With Sāriputta

> Pali: AN 3.33 · Sāriputtasutta

[¶21] 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.”

> Pali: Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: “saṅkhittenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ; vitthārenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ; saṅkhittavitthārenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ; aññātāro ca dullabhā”ti.

[¶22] “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!”

> Pali: “Etassa, bhagavā, kālo, etassa, sugata, kālo yaṁ bhagavā saṅkhittenapi dhammaṁ deseyya, vitthārenapi dhammaṁ deseyya, saṅkhittavitthārenapi dhammaṁ deseyya. Bhavissanti dhammassa aññātāro”ti.

[¶23] “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.

> Pali: “Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ: ‘imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na bhavissanti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na bhavissanti, yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharissāmā’ti. Evañhi kho, sāriputta, sikkhitabbaṁ.

[¶24] 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.

> Pali: Yato ca kho, sāriputta, bhikkhuno imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na honti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na honti, yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharati; ayaṁ vuccati, sāriputta: ‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa’.

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

> Pali: Idañca pana metaṁ, sāriputta, sandhāya bhāsitaṁ pārāyane udayapañhe:

[¶26] ‘The giving up of both
sensual desires and displeasures,
the casting aside of dullness,
and the prevention of remorse;

> Pali: ‘Pahānaṁ kāmasaññānaṁ,
domanassāna cūbhayaṁ;
Thinassa ca panūdanaṁ,
kukkuccānaṁ nivāraṇaṁ.

[¶27] pure equanimity and mindfulness,
preceded by investigation of principles—
this, I declare, is liberation by enlightenment,
the smashing of ignorance.’”

> Pali: Upekkhāsatisaṁsuddhaṁ,
dhammatakkapurejavaṁ;
Aññāvimokkhaṁ pabrūmi,
avijjāya pabhedanan’”ti.

[¶28] > Pali: Tatiyaṁ.

[¶29] AN 3.34 · Sources

> Pali: AN 3.34 · Nidānasutta

[¶30] “Mendicants, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds.

> Pali: “Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Lobho nidānaṁ kammānaṁ samudayāya, doso nidānaṁ kammānaṁ samudayāya, moho nidānaṁ kammānaṁ samudayāya.

[¶31] 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.

> Pali: Yaṁ, bhikkhave, lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

[¶32] 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.

> Pali: Yaṁ, bhikkhave, dosapakataṁ kammaṁ dosajaṁ dosanidānaṁ dosasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

[¶33] 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.

> Pali: Yaṁ, bhikkhave, mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

[¶34] 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.

> Pali: Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Devo ca sammādhāraṁ anuppaveccheyya. Evassu tāni, bhikkhave, bījāni vuddhiṁ viruḷhiṁ vepullaṁ āpajjeyyuṁ.

[¶35] 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.

> Pali: Evamevaṁ kho, bhikkhave, yaṁ lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

[¶36] Any deed that emerges from hate …

> Pali: Yaṁ dosapakataṁ kammaṁ …pe…

[¶37] 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.

> Pali: yaṁ mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.

[¶38] Mendicants, there are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds.

> Pali: Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Alobho nidānaṁ kammānaṁ samudayāya, adoso nidānaṁ kammānaṁ samudayāya, amoho nidānaṁ kammānaṁ samudayāya.

[¶39] 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.

> Pali: Yaṁ, bhikkhave, alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, lobhe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

[¶40] 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.

> Pali: Yaṁ, bhikkhave, adosapakataṁ kammaṁ adosajaṁ adosanidānaṁ adosasamudayaṁ, dose vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

[¶41] 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.

> Pali: Yaṁ, bhikkhave, amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

[¶42] 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.

> Pali: Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni. Tāni puriso agginā ḍaheyya. Agginā ḍahitvā masiṁ kareyya. Masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evassu tāni, bhikkhave, bījāni ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.

[¶43] 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.

> Pali: Evamevaṁ kho, bhikkhave, yaṁ alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, lobhe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

[¶44] 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.

> Pali: Yaṁ adosapakataṁ kammaṁ …pe… yaṁ amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti …pe… āyatiṁ anuppādadhammaṁ.

[¶45] These are three sources that give rise to deeds.

> Pali: Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyāti.

[¶46] 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.

> Pali: Lobhajaṁ dosajañceva,
mohajañcāpaviddasu;
Yaṁ tena pakataṁ kammaṁ,
appaṁ vā yadi vā bahuṁ;
Idheva taṁ vedaniyaṁ,
vatthu aññaṁ na vijjati.

[¶47] So a wise person,
a mendicant arousing knowledge
of the outcome of greed, hate, and delusion,
would abandon all bad destinies.”

> Pali: Tasmā lobhañca dosañca,
mohajañcāpi viddasu;
Vijjaṁ uppādayaṁ bhikkhu,
sabbā duggatiyo jahe”ti.

[¶48] > Pali: Catutthaṁ.

[¶49] AN 3.35 · With Hatthaka

> Pali: AN 3.35 · Hatthakasutta

[¶50] 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.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā āḷaviyaṁ viharati gomagge siṁsapāvane paṇṇasanthare.

[¶51] 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?”

> Pali: Atha kho hatthako āḷavako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno addasa bhagavantaṁ gomagge siṁsapāvane paṇṇasanthare nisinnaṁ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho hatthako āḷavako bhagavantaṁ etadavoca: “kacci, bhante bhagavā, sukhamasayitthā”ti?

[¶52] “Yes, prince, I slept well. I am one of those who sleep at ease in the world.”

> Pali: “Evaṁ, kumāra, sukhamasayitthaṁ. Ye ca pana loke sukhaṁ senti, ahaṁ tesaṁ aññataro”ti.

[¶53] “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.’”

> Pali: “Sītā, bhante, hemantikā ratti, antaraṭṭhako himapātasamayo, kharā gokaṇṭakahatā bhūmi, tanuko paṇṇasantharo, viraḷāni rukkhassa pattāni, sītāni kāsāyāni vatthāni, sīto ca verambho vāto vāyati. Atha ca pana bhagavā evamāha: ‘evaṁ, kumāra, sukhamasayitthaṁ. Ye ca pana loke sukhaṁ senti, ahaṁ tesaṁ aññataro’”ti.

[¶54] “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?”

> Pali: “Tena hi, kumāra, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, kumāra, idhassa gahapatissa vā gahapatiputtassa vā kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ. Tatrassa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhato lohitakūpadhāno; telappadīpo cettha jhāyeyya; catasso ca pajāpatiyo manāpāmanāpena paccupaṭṭhitā assu. Taṁ kiṁ maññasi, kumāra, sukhaṁ vā so sayeyya no vā? Kathaṁ vā te ettha hotī”ti?

[¶55] “He would sleep at ease, sir. Of those who sleep at ease in the world, he would be one.”

> Pali: “Sukhaṁ so, bhante, sayeyya. Ye ca pana loke sukhaṁ senti, so tesaṁ aññataro”ti.

[¶56] “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?”

> Pali: “Taṁ kiṁ maññasi, kumāra, api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṁ rāgajā pariḷāhā kāyikā vā cetasikā vā yehi so rāgajehi pariḷāhehi pariḍayhamāno dukkhaṁ sayeyyā”ti?

[¶57] “Yes, sir.”

> Pali: “Evaṁ, bhante”ti.

[¶58] “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.

> Pali: “Yehi kho so, kumāra, gahapati vā gahapatiputto vā rāgajehi pariḷāhehi pariḍayhamāno dukkhaṁ sayeyya, so rāgo tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Tasmāhaṁ sukhamasayitthaṁ.

[¶59] 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?”

> Pali: Taṁ kiṁ maññasi, kumāra, api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṁ dosajā pariḷāhā …pe… mohajā pariḷāhā kāyikā vā cetasikā vā yehi so mohajehi pariḷāhehi pariḍayhamāno dukkhaṁ sayeyyā”ti?

[¶60] “Yes, sir.”

> Pali: “Evaṁ, bhante”ti.

[¶61] “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.

> Pali: “Ye hi kho so, kumāra, gahapati vā gahapatiputto vā mohajehi pariḷāhehi pariḍayhamāno dukkhaṁ sayeyya, so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Tasmāhaṁ sukhamasayitthanti.

[¶62] A brahmin who is fully quenched
always sleeps at ease.
Sensual pleasures slip off them,
they’re cooled, free of attachments.

> Pali: Sabbadā ve sukhaṁ seti,
brāhmaṇo parinibbuto;
Yo na limpati kāmesu,
sītibhūto nirūpadhi.

[¶63] Since they’ve cut off all clinging,
and removed the stress from the heart,
the peaceful sleep at ease,
having found peace of mind.”

> Pali: Sabbā āsattiyo chetvā,
vineyya hadaye daraṁ;
Upasanto sukhaṁ seti,
santiṁ pappuyya cetaso”ti.

[¶64] > Pali: Pañcamaṁ.

[¶65] AN 3.36 · Messengers of the Gods

> Pali: AN 3.36 · Devadūtasutta

[¶66] “There are, mendicants, these three messengers of the gods. What three?

> Pali: “Tīṇimāni, bhikkhave, devadūtāni. Katamāni tīṇi?

[¶67] 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!’

> Pali: Idha, bhikkhave, ekacco kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Tamenaṁ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti: ‘ayaṁ, deva, puriso amatteyyo apetteyyo asāmañño abrahmañño, na kule jeṭṭhāpacāyī. Imassa devo daṇḍaṁ paṇetū’ti.

[¶68] 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?’

> Pali: Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: ‘ambho, purisa, na tvaṁ addasa manussesu paṭhamaṁ devadūtaṁ pātubhūtan’ti?

[¶69] They say, ‘I saw nothing, sir.’

> Pali: So evamāha: ‘nāddasaṁ, bhante’ti.

[¶70] 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?’

> Pali: Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā āsītikaṁ vā nāvutikaṁ vā vassasatikaṁ vā jātiyā jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyaṇaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ vilūnaṁ khallitasiraṁ valitaṁ tilakāhatagattan’ti?

[¶71] They say, ‘I saw that, sir.’

> Pali: So evamāha: ‘addasaṁ, bhante’ti.

[¶72] 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”?’

> Pali: Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho, purisa, tassa te viññussa sato mahallakassa na etadahosi— ahampi khomhi jarādhammo jaraṁ anatīto, handāhaṁ kalyāṇaṁ karomi, kāyena vācāya manasā’ti?

[¶73] They say, ‘I couldn’t, sir. I was negligent.’

> Pali: So evamāha: ‘nāsakkhissaṁ, bhante. Pamādassaṁ, bhante’ti.

[¶74] 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.’

> Pali: Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho, purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ; atha kho tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti.

[¶75] 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?’

> Pali: Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā, dutiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: ‘ambho purisa, na tvaṁ addasa manussesu dutiyaṁ devadūtaṁ pātubhūtan’ti?

[¶76] 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?’

> Pali: So evamāha: ‘nāddasaṁ, bhante’ti. Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ, sake muttakarīse palipannaṁ semānaṁ, aññehi vuṭṭhāpiyamānaṁ, aññehi saṁvesiyamānan’ti?

[¶77] They say, ‘I saw that, sir.’

> Pali: So evamāha: ‘addasaṁ, bhante’ti.

[¶78] 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”?’

> Pali: Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi: “ahampi khomhi byādhidhammo byādhiṁ anatīto, handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā”’ti?

[¶79] They say, ‘I couldn’t, sir. I was negligent.’

> Pali: So evamāha: ‘nāsakkhissaṁ, bhante. Pamādassaṁ, bhante’ti.

[¶80] 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.’

> Pali: Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ; atha kho tayāvetaṁ pāpakammaṁ kataṁ. Tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti.

[¶81] 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?’

> Pali: Tamenaṁ, bhikkhave, yamo rājā dutiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā, tatiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: ‘ambho purisa, na tvaṁ addasa manussesu tatiyaṁ devadūtaṁ pātubhūtan’ti?

[¶82] They say, ‘I saw nothing, sir.’

> Pali: So evamāha: ‘nāddasaṁ, bhante’ti.

[¶83] 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?’

> Pali: Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātan’ti?

[¶84] They say, ‘I saw that, sir.’

> Pali: So evamāha: ‘addasaṁ, bhante’ti.

[¶85] 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”?’

> Pali: Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi— ahampi khomhi maraṇadhammo maraṇaṁ anatīto, handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?

[¶86] They say, ‘I couldn’t, sir. I was negligent.’

> Pali: So evamāha: ‘nāsakkhissaṁ, bhante. Pamādassaṁ, bhante’ti.

[¶87] 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.’

> Pali: Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ; atha kho tayāvetaṁ pāpakammaṁ kataṁ. Tvaññevetassa vipākaṁ paṭisaṁvedissasī’”ti.

[¶88] 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.

> Pali: Tamenaṁ, bhikkhave, yamo rājā tatiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti. Tamenaṁ, bhikkhave, nirayapālā pañcavidhabandhanaṁ nāma kāraṇaṁ karonti. Tattaṁ ayokhilaṁ hatthe gamenti. Tattaṁ ayokhilaṁ dutiyasmiṁ hatthe gamenti. Tattaṁ ayokhilaṁ pāde gamenti. Tattaṁ ayokhilaṁ dutiyasmiṁ pāde gamenti. Tattaṁ ayokhilaṁ majjhe urasmiṁ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.

[¶89] The wardens of hell throw them down and hack them with axes. …

> Pali: Tamenaṁ, bhikkhave, nirayapālā saṁvesetvā kudhārīhi tacchanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.

[¶90] They hang them upside-down and hack them with hatchets. …

> Pali: Tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā vāsīhi tacchanti …pe…

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

> Pali: tamenaṁ, bhikkhave, nirayapālā rathe yojetvā ādittāya bhūmiyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi …pe…

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

> Pali: tamenaṁ, bhikkhave, nirayapālā mahantaṁ aṅgārapabbataṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āropentipi oropentipi …pe…

[¶93] 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.

> Pali: tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipanti, ādittāya sampajjalitāya sajotibhūtāya. (…) So tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gacchati, sakimpi adho gacchati, sakimpi tiriyaṁ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. Tamenaṁ, bhikkhave, nirayapālā mahāniraye pakkhipanti.

[¶94] Now, about that Great Hell:

> Pali: So kho pana, bhikkhave, mahānirayo—

[¶95] ‘Four are its corners, four its doors,
neatly divided section by section.
Surrounded by an iron wall,
of iron is its roof.

> Pali: Catukkaṇṇo catudvāro,
vibhatto bhāgaso mito;
Ayopākārapariyanto,
ayasā paṭikujjito.

[¶96] The ground is even made of iron,
it burns with fierce fire.
The heat forever radiates
a hundred leagues around.’

> Pali: Tassa ayomayā bhūmi,
Jalitā tejasā yutā;
Samantā yojanasataṁ,
Pharitvā tiṭṭhati sabbadāti.

[¶97] 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!’

> Pali: Bhūtapubbaṁ, bhikkhave, yamassa rañño etadahosi: ‘ye kira, bho, loke pāpakāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. Aho vatāhaṁ manussattaṁ labheyyaṁ, tathāgato ca loke uppajjeyya arahaṁ sammāsambuddho, tañcāhaṁ bhagavantaṁ payirupāseyyaṁ. So ca me bhagavā dhammaṁ deseyya, tassa cāhaṁ bhagavato dhammaṁ ājāneyyan’ti.

[¶98] 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.

> Pali: Taṁ kho panāhaṁ, bhikkhave, na aññassa samaṇassa vā brāhmaṇassa vā sutvā evaṁ vadāmi, api ca kho, bhikkhave, yadeva me sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmīti.

[¶99] 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.

> Pali: Coditā devadūtehi,
ye pamajjanti māṇavā;
Te dīgharattaṁ socanti,
hīnakāyūpagā narā.

[¶100] When warned by the gods’ messengers,
the good and true persons here
never neglect
the teaching of the Noble One.

> Pali: Ye ca kho devadūtehi,
santo sappurisā idha;
Coditā nappamajjanti,
ariyadhamme kudācanaṁ.

[¶101] Seeing the danger in grasping,
the origin of birth and death,
the unattached are freed
with the ending of birth and death.

> Pali: Upādāne bhayaṁ disvā,
jātimaraṇasambhave;
Anupādā vimuccanti,
jātimaraṇasaṅkhaye.

[¶102] 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.”

> Pali: Te appamattā sukhino,
diṭṭhadhammābhinibbutā;
Sabbaverabhayātītā,
sabbadukkhaṁ upaccagun”ti.

[¶103] > Pali: Chaṭṭhaṁ.

[¶104] AN 3.37 · The Four Great Kings (1st)

> Pali: AN 3.37 · Catumahārājasutta

[¶105] “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.’

> Pali: “Aṭṭhamiyaṁ, bhikkhave, pakkhassa catunnaṁ mahārājānaṁ amaccā pārisajjā imaṁ lokaṁ anuvicaranti: ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṁ upavasanti paṭijāgaronti puññāni karontī’ti.

[¶106] 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.’

> Pali: Cātuddasiṁ, bhikkhave, pakkhassa catunnaṁ mahārājānaṁ puttā imaṁ lokaṁ anuvicaranti: ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṁ upavasanti paṭijāgaronti puññāni karontī’ti.

[¶107] 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.’

> Pali: Tadahu, bhikkhave, uposathe pannarase cattāro mahārājāno sāmaññeva imaṁ lokaṁ anuvicaranti: ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṁ upavasanti paṭijāgaronti puññāni karontī’ti.

[¶108] 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!’

> Pali: Sace, bhikkhave, appakā honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṁ upavasanti paṭijāgaronti puññāni karonti. Tamenaṁ, bhikkhave, cattāro mahārājāno devānaṁ tāvatiṁsānaṁ sudhammāya sabhāya sannisinnānaṁ sannipatitānaṁ ārocenti: ‘appakā kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṁ upavasanti paṭijāgaronti puññāni karontī’ti. Tena kho, bhikkhave, devā tāvatiṁsā anattamanā honti: ‘dibbā vata, bho, kāyā parihāyissanti, paripūrissanti asurakāyā’ti.

[¶109] 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!’

> Pali: Sace pana, bhikkhave, bahū honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṁ upavasanti paṭijāgaronti puññāni karonti. Tamenaṁ, bhikkhave, cattāro mahārājāno devānaṁ tāvatiṁsānaṁ sudhammāya sabhāya sannisinnānaṁ sannipatitānaṁ ārocenti: ‘bahū kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṁ upavasanti paṭijāgaronti puññāni karontī’ti. Tena, bhikkhave, devā tāvatiṁsā attamanā honti: ‘dibbā vata bho kāyā paripūrissanti, parihāyissanti asurakāyā’ti.

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

> Pali: Bhūtapubbaṁ, bhikkhave, sakko devānamindo deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

[¶111] ‘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.’

> Pali: ‘Cātuddasiṁ pañcadasiṁ,
yā ca pakkhassa aṭṭhamī;
Pāṭihāriyapakkhañca,
aṭṭhaṅgasusamāgataṁ;
Uposathaṁ upavaseyya,
yopissa mādiso naro’ti.

[¶112] 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.

> Pali: Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. Taṁ kissa hetu? Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho.

[¶113] 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:

> Pali: Yo ca kho so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā brahmacariyo katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, tassa kho etaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya:

[¶114] ‘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.’

> Pali: ‘Cātuddasiṁ pañcadasiṁ,
yā ca pakkhassa aṭṭhamī;
Pāṭihāriyapakkhañca,
aṭṭhaṅgasusamāgataṁ;
Uposathaṁ upavaseyya,
yopissa mādiso naro’ti.

[¶115] Why is that? Because that mendicant is free of greed, hate, and delusion.”

> Pali: Taṁ kissa hetu? So hi, bhikkhave, bhikkhu vītarāgo vītadoso vītamoho”ti.

[¶116] > Pali: Sattamaṁ.

[¶117] AN 3.38 · The Four Great Kings (2nd)

> Pali: AN 3.38 · Dutiyacatumahārājasutta

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

> Pali: “Bhūtapubbaṁ, bhikkhave, sakko devānamindo deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

[¶119] ‘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.’

> Pali: ‘Cātuddasiṁ pañcadasiṁ,
yā ca pakkhassa aṭṭhamī;
Pāṭihāriyapakkhañca,
aṭṭhaṅgasusamāgataṁ;
Uposathaṁ upavaseyya,
yopissa mādiso naro’ti.

[¶120] 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.

> Pali: Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. Taṁ kissa hetu? Sakko hi, bhikkhave, devānamindo aparimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘aparimutto dukkhasmā’ti vadāmi.

[¶121] 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:

> Pali: Yo ca kho so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, tassa kho etaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya:

[¶122] ‘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.’

> Pali: ‘Cātuddasiṁ pañcadasiṁ,
yā ca pakkhassa aṭṭhamī;
Pāṭihāriyapakkhañca,
aṭṭhaṅgasusamāgataṁ;
Uposathaṁ upavaseyya,
yopissa mādiso naro’ti.

[¶123] 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.”

> Pali: Taṁ kissa hetu? So hi, bhikkhave, bhikkhu parimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘parimutto dukkhasmā’ti vadāmī”ti.

[¶124] > Pali: Aṭṭhamaṁ.

## 6. Messengers of the Gods · AN 3.39

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/6/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/6/#p-N

[¶0] AN 3.39 · A Delicate Lifestyle

> Pali: AN 3.39 · Sukhumālasutta

[¶1] “My lifestyle was delicate, mendicants, most delicate, extremely delicate.

> Pali: “Sukhumālo ahaṁ, bhikkhave, paramasukhumālo accantasukhumālo.

[¶2] 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.’

> Pali: Mama sudaṁ, bhikkhave, pitu nivesane pokkharaṇiyo kāritā honti. Ekattha sudaṁ, bhikkhave, uppalaṁ vappati, ekattha padumaṁ, ekattha puṇḍarīkaṁ, yāvadeva mamatthāya. Na kho panassāhaṁ, bhikkhave, akāsikaṁ candanaṁ dhāremi. Kāsikaṁ, bhikkhave, su me taṁ veṭhanaṁ hoti, kāsikā kañcukā, kāsikaṁ nivāsanaṁ, kāsiko uttarāsaṅgo. Rattindivaṁ kho pana me su taṁ, bhikkhave, setacchattaṁ dhārīyati: ‘mā naṁ phusi sītaṁ vā uṇhaṁ vā tiṇaṁ vā rajo vā ussāvo vā’ti.

[¶3] 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.

> Pali: Tassa mayhaṁ, bhikkhave, tayo pāsādā ahesuṁ—eko hemantiko, eko gimhiko, eko vassiko. So kho ahaṁ, bhikkhave, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohāmi.

[¶4] 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.

> Pali: Yathā kho pana, bhikkhave, aññesaṁ nivesane dāsakammakaraporisassa kaṇājakaṁ bhojanaṁ dīyati bilaṅgadutiyaṁ, evamevassu me, bhikkhave, pitu nivesane dāsakammakaraporisassa sālimaṁsodano dīyati.

[¶5] 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.

> Pali: Tassa mayhaṁ, bhikkhave, evarūpāya iddhiyā samannāgatassa evarūpena ca sukhumālena etadahosi: ‘assutavā kho puthujjano attanā jarādhammo samāno jaraṁ anatīto paraṁ jiṇṇaṁ disvā aṭṭīyati harāyati jigucchati attānaṁyeva atisitvā, ahampi khomhi jarādhammo jaraṁ anatīto. Ahañceva kho pana jarādhammo samāno jaraṁ anatīto paraṁ jiṇṇaṁ disvā aṭṭīyeyyaṁ harāyeyyaṁ jiguccheyyaṁ na metaṁ assa patirūpan’ti. Tassa mayhaṁ, bhikkhave, iti paṭisañcikkhato yo yobbane yobbanamado so sabbaso pahīyi.

[¶6] ‘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.

> Pali: Assutavā kho puthujjano attanā byādhidhammo samāno byādhiṁ anatīto paraṁ byādhitaṁ disvā aṭṭīyati harāyati jigucchati attānaṁyeva atisitvā: ‘ahampi khomhi byādhidhammo byādhiṁ anatīto, ahañceva kho pana byādhidhammo samāno byādhiṁ anatīto paraṁ byādhikaṁ disvā aṭṭīyeyyaṁ harāyeyyaṁ jiguccheyyaṁ, na metaṁ assa patirūpan’ti. Tassa mayhaṁ, bhikkhave, iti paṭisañcikkhato yo ārogye ārogyamado so sabbaso pahīyi.

[¶7] ‘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.

> Pali: Assutavā kho puthujjano attanā maraṇadhammo samāno maraṇaṁ anatīto paraṁ mataṁ disvā aṭṭīyati harāyati jigucchati attānaṁyeva atisitvā: ‘ahampi khomhi maraṇadhammo, maraṇaṁ anatīto, ahaṁ ceva kho pana maraṇadhammo samāno maraṇaṁ anatīto paraṁ mataṁ disvā aṭṭīyeyyaṁ harāyeyyaṁ jiguccheyyaṁ, na metaṁ assa patirūpan’ti. Tassa mayhaṁ, bhikkhave, iti paṭisañcikkhato yo jīvite jīvitamado so sabbaso pahīyīti.

[¶8] There are these three vanities. What three? The vanity of youth, of health, and of life.

> Pali: Tayome, bhikkhave, madā. Katame tayo? Yobbanamado, ārogyamado, jīvitamado.

[¶9] 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.

> Pali: Yobbanamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.

[¶10] Intoxicated with the vanity of health …

> Pali: Ārogyamadamatto vā, bhikkhave, assutavā puthujjano …pe…

[¶11] 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.

> Pali: jīvitamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.

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

> Pali: Yobbanamadamatto vā, bhikkhave, bhikkhu sikkhaṁ paccakkhāya hīnāyāvattati. Ārogyamadamatto vā, bhikkhave, bhikkhu …pe… jīvitamadamatto vā, bhikkhave, bhikkhu sikkhaṁ paccakkhāya hīnāyāvattatīti.

[¶13] For others, sickness is natural,
and so are old age and death.
Though this is how their nature is,
ordinary people feel disgusted.

> Pali: Byādhidhammā jarādhammā,
atho maraṇadhammino;
Yathādhammā tathāsantā,
jigucchanti puthujjanā.

[¶14] 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.

> Pali: Ahañce taṁ jiguccheyyaṁ,
evaṁdhammesu pāṇisu;
Na metaṁ patirūpassa,
mama evaṁ vihārino.

[¶15] Living in such a way,
I understood the truth without attachments.
I mastered all vanities—
of health, of youth,

> Pali: Sohaṁ evaṁ viharanto,
ñatvā dhammaṁ nirūpadhiṁ;
Ārogye yobbanasmiñca,
jīvitasmiñca ye madā.

[¶16] and even of life—
seeing renunciation as sanctuary.
Zeal sprang up in me
as I looked to extinguishment.

> Pali: Sabbe made abhibhosmi,
Nekkhamme daṭṭhu khemataṁ;
Tassa me ahu ussāho,
Nibbānaṁ abhipassato.

[¶17] Now I’m unable
to indulge in sensual pleasures;
there’s no turning back,
I’m committed to the spiritual life.”

> Pali: Nāhaṁ bhabbo etarahi,
Kāmāni paṭisevituṁ;
Anivatti bhavissāmi,
Brahmacariyaparāyaṇo”ti.

[¶18] > Pali: Navamaṁ.

## 7. Messengers from the Gods · AN 3.40

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/7/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/7/#p-N

[¶0] AN 3.40 · In Charge

> Pali: AN 3.40 · Ādhipateyyasutta

[¶1] “There are, mendicants, these three things to put in charge. What three? Putting oneself, the world, or the teaching in charge.

> Pali: “Tīṇimāni, bhikkhave, ādhipateyyāni. Katamāni tīṇi? Attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ.

[¶2] 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.

> Pali: Katamañca, bhikkhave, attādhipateyyaṁ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Ahañceva kho pana yādisake kāme ohāya agārasmā anagāriyaṁ pabbajito tādisake vā kāme pariyeseyyaṁ tato vā pāpiṭṭhatare, na metaṁ patirūpan’ti. So iti paṭisañcikkhati: ‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti. So attānaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, attādhipateyyaṁ.

[¶3] 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:

> Pali: Katamañca, bhikkhave, lokādhipateyyaṁ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Ahañceva kho pana evaṁ pabbajito samāno kāmavitakkaṁ vā vitakkeyyaṁ, byāpādavitakkaṁ vā vitakkeyyaṁ, vihiṁsāvitakkaṁ vā vitakkeyyaṁ, mahā kho panāyaṁ lokasannivāso. Mahantasmiṁ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṁ pajānanti. Tepi maṁ evaṁ jāneyyuṁ:

[¶4] “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:

> Pali: ‘passatha, bho, imaṁ kulaputtaṁ saddhā agārasmā anagāriyaṁ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo. Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṁ jānanti. Tāpi maṁ evaṁ jāneyyuṁ:

[¶5] “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.

> Pali: ‘passatha, bho, imaṁ kulaputtaṁ saddhā agārasmā anagāriyaṁ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. So iti paṭisañcikkhati: ‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti. So lokaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, lokādhipateyyaṁ.

[¶6] 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.

> Pali: Katamañca, bhikkhave, dhammādhipateyyaṁ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. Santi kho pana me sabrahmacārī jānaṁ passaṁ viharanti. Ahañceva kho pana evaṁ svākkhāte dhammavinaye pabbajito samāno kusīto vihareyyaṁ pamatto, na metaṁ assa patirūpan’ti. So iti paṭisañcikkhati: ‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti. So dhammaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, dhammādhipateyyaṁ.

[¶7] These are the three things to put in charge.

> Pali: Imāni kho, bhikkhave, tīṇi ādhipateyyānīti.

[¶8] 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.

> Pali: Natthi loke raho nāma,
pāpakammaṁ pakubbato;
Attā te purisa jānāti,
saccaṁ vā yadi vā musā.

[¶9] When you witness your good self,
you despise it;
while you disguise
your bad self inside yourself.

> Pali: Kalyāṇaṁ vata bho sakkhi,
attānaṁ atimaññasi;
Yo santaṁ attani pāpaṁ,
attānaṁ parigūhasi.

[¶10] 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, <j>be alert and practice absorption;
with the teaching in charge, <j>live in line with that teaching:
a sage who tries for the truth doesn’t deteriorate.

> Pali: Passanti devā ca tathāgatā ca,
Lokasmiṁ bālaṁ visamaṁ carantaṁ;
Tasmā hi attādhipateyyako ca,
Lokādhipo ca nipako ca jhāyī;
Dhammādhipo ca anudhammacārī,
Na hīyati saccaparakkamo muni.

[¶11] 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.”

> Pali: Pasayha māraṁ abhibhuyya antakaṁ,
Yo ca phusī jātikkhayaṁ padhānavā;
So tādiso lokavidū sumedho,
Sabbesu dhammesu atammayo munī”ti.

[¶12] > Pali: Dasamaṁ.

[¶13] > Pali: Devadūtavaggo catuttho.

[¶14] > Pali: Tassuddānaṁ

[¶15] > Pali: Brahma ānanda sāriputto,
Nidānaṁ hatthakena ca;
Dūtā duve ca rājāno,
Sukhumālādhipateyyena cāti.

## 8. The Lesser Chapter · AN 3.41–3.50

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/8/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/8/#p-N

[¶0] AN 3.41 · Present

> Pali: AN 3.41 · Sammukhībhāvasutta

[¶1] “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.”

> Pali: “Tiṇṇaṁ, bhikkhave, sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavati. Katamesaṁ tiṇṇaṁ? Saddhāya, bhikkhave, sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavati. Deyyadhammassa, bhikkhave, sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavati. Dakkhiṇeyyānaṁ, bhikkhave, sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavati. Imesaṁ kho, bhikkhave, tiṇṇaṁ sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavatī”ti.

[¶2] > Pali: Paṭhamaṁ.

[¶3] AN 3.42 · Three Grounds

> Pali: AN 3.42 · Tiṭhānasutta

[¶4] “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.

> Pali: “Tīhi, bhikkhave, ṭhānehi saddho pasanno veditabbo. Katamehi tīhi? Sīlavantānaṁ dassanakāmo hoti, saddhammaṁ sotukāmo hoti, vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato. Imehi kho, bhikkhave, tīhi ṭhānehi saddho pasanno veditabbo.

[¶5] 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.”

> Pali: Dassanakāmo sīlavataṁ,
saddhammaṁ sotumicchati;
Vinaye maccheramalaṁ,
sa ve saddhoti vuccatī”ti.

[¶6] > Pali: Dutiyaṁ.

[¶7] AN 3.43 · Good Reasons

> Pali: AN 3.43 · Atthavasasutta

[¶8] “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.

> Pali: “Tayo, bhikkhave, atthavase sampassamānena alameva paresaṁ dhammaṁ desetuṁ. Katame tayo? Yo dhammaṁ deseti so atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. Yo dhammaṁ suṇāti so atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. Yo ceva dhammaṁ deseti yo ca dhammaṁ suṇāti ubho atthappaṭisaṁvedino ca honti dhammappaṭisaṁvedino ca.

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

> Pali: Ime kho, bhikkhave, tayo atthavase sampassamānena alameva paresaṁ dhammaṁ desetun”ti.

[¶10] > Pali: Tatiyaṁ.

[¶11] AN 3.44 · When Conversation Flows

> Pali: AN 3.44 · Kathāpavattisutta

[¶12] “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.”

> Pali: “Tīhi, bhikkhave, ṭhānehi kathā pavattinī hoti. Katamehi tīhi? Yo dhammaṁ deseti so atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. Yo dhammaṁ suṇāti so atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. Yo ceva dhammaṁ deseti yo ca dhammaṁ suṇāti ubho atthappaṭisaṁvedino ca honti dhammappaṭisaṁvedino ca. Imehi kho, bhikkhave, tīhi ṭhānehi kathā pavattinī hotī”ti.

[¶13] > Pali: Catutthaṁ.

[¶14] AN 3.45 · Recommended by the Astute

> Pali: AN 3.45 · Paṇḍitasutta

[¶15] “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.

> Pali: “Tīṇimāni, bhikkhave, paṇḍitapaññattāni sappurisapaññattāni. Katamāni tīṇi? Dānaṁ, bhikkhave, paṇḍitapaññattaṁ sappurisapaññattaṁ. Pabbajjā, bhikkhave, paṇḍitapaññattā sappurisapaññattā. Mātāpitūnaṁ, bhikkhave, upaṭṭhānaṁ paṇḍitapaññattaṁ sappurisapaññattaṁ. Imāni kho, bhikkhave, tīṇi paṇḍitapaññattāni sappurisapaññattānīti.

[¶16] The virtuous recommend giving,
harmlessness, restraint, and self-control;
caring for mother and father,
and peaceful spiritual practitioners.

> Pali: Sabbhi dānaṁ upaññattaṁ,
ahiṁsā saṁyamo damo;
Mātāpitu upaṭṭhānaṁ,
santānaṁ brahmacārinaṁ.

[¶17] These are the things recommended by the good,
which the astute should cultivate.
A noble one, having vision,
will enjoy a world of grace.”

> Pali: Sataṁ etāni ṭhānāni,
yāni sevetha paṇḍito;
Ariyo dassanasampanno,
sa lokaṁ bhajate sivan”ti.

[¶18] > Pali: Pañcamaṁ.

[¶19] AN 3.46 · Ethical

> Pali: AN 3.46 · Sīlavantasutta

[¶20] “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.”

> Pali: “Yaṁ, bhikkhave, sīlavanto pabbajitā gāmaṁ vā nigamaṁ vā upanissāya viharanti. Tattha manussā tīhi ṭhānehi bahuṁ puññaṁ pasavanti. Katamehi tīhi? Kāyena, vācāya, manasā. Yaṁ, bhikkhave, sīlavanto pabbajitā gāmaṁ vā nigamaṁ vā upanissāya viharanti. Tattha manussā imehi tīhi ṭhānehi bahuṁ puññaṁ pasavantī”ti.

[¶21] > Pali: Chaṭṭhaṁ.

[¶22] AN 3.47 · Characteristics of the Conditioned

> Pali: AN 3.47 · Saṅkhatalakkhaṇasutta

[¶23] “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.”

> Pali: “Tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇāni. Katamāni tīṇi? Uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Imāni kho, bhikkhave, tīṇi saṅkhatassa saṅkhatalakkhaṇānī”ti.

[¶24] > Pali: Sattamaṁ.

[¶25] Characteristics of the Unconditioned

> Pali: Asaṅkhatalakkhaṇasutta

[¶26] “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.”

> Pali: “Tīṇimāni, bhikkhave, asaṅkhatassa asaṅkhatalakkhaṇāni. Katamāni tīṇi? Na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṁ paññāyati. Imāni kho, bhikkhave, tīṇi asaṅkhatassa asaṅkhatalakkhaṇānī”ti.

[¶27] > Pali: Aṭṭhamaṁ.

[¶28] AN 3.48 · The King of Mountains

> Pali: AN 3.48 · Pabbatarājasutta

[¶29] “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.

> Pali: “Himavantaṁ, bhikkhave, pabbatarājaṁ nissāya mahāsālā tīhi vaḍḍhīhi vaḍḍhanti. Katamāhi tīhi? Sākhāpattapalāsena vaḍḍhanti, tacapapaṭikāya vaḍḍhanti, pheggusārena vaḍḍhanti. Himavantaṁ, bhikkhave, pabbatarājaṁ nissāya mahāsālā imāhi tīhi vaḍḍhīhi vaḍḍhanti.

[¶30] 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.

> Pali: Evamevaṁ kho, bhikkhave, saddhaṁ kulapatiṁ nissāya anto jano tīhi vaḍḍhīhi vaḍḍhati. Katamāhi tīhi? Saddhāya vaḍḍhati, sīlena vaḍḍhati, paññāya vaḍḍhati. Saddhaṁ, bhikkhave, kulapatiṁ nissāya anto jano imāhi tīhi vaḍḍhīhi vaḍḍhatīti.

[¶31] Supported by the rocky mountain
in the wilds, the formidable forest,
the tree grows
to become lord of the forest.

> Pali: Yathāpi pabbato selo,
araññasmiṁ brahāvane;
Taṁ rukkhā upanissāya,
vaḍḍhante te vanappatī.

[¶32] 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.

> Pali: Tatheva sīlasampannaṁ,
saddhaṁ kulapatiṁ idha;
Upanissāya vaḍḍhanti,
puttadārā ca bandhavā;
Amaccā ñātisaṅghā ca,
ye cassa anujīvino.

[¶33] Seeing the ethical conduct of the virtuous,
the generosity and good deeds,
those who see clearly
do likewise.

> Pali: Tyāssa sīlavato sīlaṁ,
cāgaṁ sucaritāni ca;
Passamānānukubbanti,
attamatthaṁ vicakkhaṇā.

[¶34] 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.”

> Pali: Idha dhammaṁ caritvāna,
maggaṁ sugatigāminaṁ;
Nandino devalokasmiṁ,
modanti kāmakāmino”ti.

[¶35] > Pali: Navamaṁ.

[¶36] AN 3.49 · Keen

> Pali: AN 3.49 · Ātappakaraṇīyasutta

[¶37] “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.

> Pali: “Tīhi, bhikkhave, ṭhānehi ātappaṁ karaṇīyaṁ. Katamehi tīhi? Anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya ātappaṁ karaṇīyaṁ, anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya ātappaṁ karaṇīyaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsanāya ātappaṁ karaṇīyaṁ. Imehi tīhi, bhikkhave, ṭhānehi ātappaṁ karaṇīyaṁ.

[¶38] 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.”

> Pali: Yato kho, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya ātappaṁ karoti, anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya ātappaṁ karoti, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsanāya ātappaṁ karoti. Ayaṁ vuccati, bhikkhave, bhikkhu ātāpī nipako sato sammā dukkhassa antakiriyāyā”ti.

[¶39] > Pali: Dasamaṁ.

[¶40] AN 3.50 · A Master Thief

> Pali: AN 3.50 · Mahācorasutta

[¶41] “Mendicants, a master thief with three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. What three?

> Pali: “Tīhi, bhikkhave, aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati. Katamehi tīhi?

[¶42] 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.

> Pali: Idha, bhikkhave, mahācoro visamanissito ca hoti, gahananissito ca hoti, balavanissito ca hoti. Kathañca, bhikkhave, mahācoro visamanissito hoti? Idha, bhikkhave, mahācoro nadīviduggaṁ vā nissito hoti pabbatavisamaṁ vā. Evaṁ kho, bhikkhave, mahācoro visamanissito hoti.

[¶43] 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.

> Pali: Kathañca, bhikkhave, mahācoro gahananissito hoti? Idha, bhikkhave, mahācoro tiṇagahanaṁ vā nissito hoti, rukkhagahanaṁ vā rodhaṁ vā mahāvanasaṇḍaṁ vā. Evaṁ kho, bhikkhave, mahācoro gahananissito hoti.

[¶44] 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.

> Pali: Kathañca, bhikkhave, mahācoro balavanissito hoti? Idha, bhikkhave, mahācoro rājānaṁ vā rājamahāmattānaṁ vā nissito hoti. Tassa evaṁ hoti: ‘sace maṁ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇissantī’ti. Sace naṁ koci kiñci āha, tyāssa rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇanti. Evaṁ kho, bhikkhave, mahācoro balavanissito hoti.

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

> Pali: Ime kho, bhikkhave, tīhi aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati.

[¶46] 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?

> Pali: Evamevaṁ kho, bhikkhave, tīhi aṅgehi samannāgato pāpabhikkhu khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. Katamehi tīhi?

[¶47] A bad mendicant relies on uneven ground, on thick cover, and on the powerful.

> Pali: Idha, bhikkhave, pāpabhikkhu visamanissito ca hoti gahananissito ca balavanissito ca.

[¶48] 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.

> Pali: Kathañca, bhikkhave, pāpabhikkhu visamanissito hoti? Idha, bhikkhave, pāpabhikkhu visamena kāyakammena samannāgato hoti, visamena vacīkammena samannāgato hoti, visamena manokammena samannāgato hoti. Evaṁ kho, bhikkhave, pāpabhikkhu visamanissito hoti.

[¶49] 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.

> Pali: Kathañca, bhikkhave, pāpabhikkhu gahananissito hoti? Idha, bhikkhave, pāpabhikkhu micchādiṭṭhiko hoti, antaggāhikāya diṭṭhiyā samannāgato hoti. Evaṁ kho, bhikkhave, pāpabhikkhu gahananissito hoti.

[¶50] 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.

> Pali: Kathañca, bhikkhave, pāpabhikkhu balavanissito hoti? Idha, bhikkhave, pāpabhikkhu rājānaṁ vā rājamahāmattānaṁ vā nissito hoti. Tassa evaṁ hoti: ‘sace maṁ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇissantī’ti. Sace naṁ koci kiñci āha, tyāssa rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇanti. Evaṁ kho, bhikkhave, pāpabhikkhu balavanissito hoti.

[¶51] 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.”

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato pāpabhikkhu khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavatī”ti.

[¶52] > Pali: Ekādasamaṁ.

[¶53] > Pali: Cūḷavaggo pañcamo.

[¶54] > Pali: Tassuddānaṁ

[¶55] > Pali: Sammukhī ṭhānatthavasaṁ,
pavatti paṇḍita sīlavaṁ;
Saṅkhataṁ pabbatātappaṁ,
mahācorenekādasāti.

[¶56] > Pali: Paṭhamo paṇṇāsako samatto.

## 9. Brahmins · AN 3.51–3.59

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/9/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/9/#p-N

[¶0] AN 3.51 · Two Brahmins (1st)

> Pali: AN 3.51 · Paṭhamadvebrāhmaṇasutta

[¶1] 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:

> Pali: Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te brāhmaṇā bhagavantaṁ etadavocuṁ:

[¶2] “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.”

> Pali: “mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā. Ovadatu no bhavaṁ gotamo, anusāsatu no bhavaṁ gotamo yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti.

[¶3] “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.

> Pali: “Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā. Upanīyati kho ayaṁ, brāhmaṇā, loko jarāya byādhinā maraṇena. Evaṁ upanīyamāne kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṁyamo vācāya saṁyamo manasā saṁyamo, taṁ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcāti.

[¶4] 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.

> Pali: Upanīyati jīvitamappamāyu,
Jarūpanītassa na santi tāṇā;
Etaṁ bhayaṁ maraṇe pekkhamāno,
Puññāni kayirātha sukhāvahāni.

[¶5] The restraint practiced here—
of body, speech, and mind—
leads the departed to happiness,
as the good deeds done while living.”

> Pali: Yodha kāyena saṁyamo,
Vācāya uda cetasā;
Taṁ tassa petassa sukhāya hoti,
Yaṁ jīvamāno pakaroti puññan”ti.

[¶6] > Pali: Paṭhamaṁ.

[¶7] AN 3.52 · Two Brahmins (2nd)

> Pali: AN 3.52 · Dutiyadvebrāhmaṇasutta

[¶8] 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:

> Pali: Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te brāhmaṇā bhagavantaṁ etadavocuṁ:

[¶9] “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.”

> Pali: “mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā. Ovadatu no bhavaṁ gotamo, anusāsatu no bhavaṁ gotamo yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti.

[¶10] “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.

> Pali: “Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā. Āditto kho ayaṁ, brāhmaṇā, loko jarāya byādhinā maraṇena. Evaṁ āditte kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṁyamo vācāya saṁyamo manasā saṁyamo, taṁ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcāti.

[¶11] When your house is on fire,
you rescue the pot
that’s useful,
not the one that’s burnt.

> Pali: Ādittasmiṁ agārasmiṁ,
yaṁ nīharati bhājanaṁ;
Taṁ tassa hoti atthāya,
no ca yaṁ tattha ḍayhati.

[¶12] And as the world is on fire
with old age and death,
you should rescue by giving,
for what’s given is rescued.

> Pali: Evaṁ āditto kho loko,
jarāya maraṇena ca;
Nīharetheva dānena,
dinnaṁ hoti sunīhataṁ.

[¶13] The restraint practiced here—
of body, speech, and mind—
leads the departed to happiness,
as the good deeds done while living.”

> Pali: Yodha kāyena saṁyamo,
Vācāya uda cetasā;
Taṁ tassa petassa sukhāya hoti,
Yaṁ jīvamāno pakaroti puññan”ti.

[¶14] > Pali: Dutiyaṁ.

[¶15] AN 3.53 · A Certain Brahmin

> Pali: AN 3.53 · Aññatarabrāhmaṇasutta

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

> Pali: Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi …pe… ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:

[¶17] “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?”

> Pali: “‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti?

[¶18] “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.

> Pali: “Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Ratto kho …pe… kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. Rāge pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati. Ratto kho …pe… attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti. Rāge pahīne attatthampi yathābhūtaṁ pajānāti, paratthampi yathābhūtaṁ pajānāti, ubhayatthampi yathābhūtaṁ pajānāti. Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti …pe….

[¶19] 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.

> Pali: Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Dose pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti …pe….

[¶20] 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.”

> Pali: Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Evaṁ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti.

[¶21] “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.”

> Pali: “Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶22] > Pali: Tatiyaṁ.

[¶23] AN 3.54 · A Wanderer

> Pali: AN 3.54 · Paribbājakasutta

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

> Pali: Atha kho aññataro brāhmaṇaparibbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho so brāhmaṇaparibbājako bhagavantaṁ etadavoca:

[¶25] “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?”

> Pali: “‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti?

[¶26] “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.

> Pali: “Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.

[¶27] 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.

> Pali: Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. Rāge pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati.

[¶28] 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.

> Pali: Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti. Rāge pahīne attatthampi yathābhūtaṁ pajānāti, paratthampi yathābhūtaṁ pajānāti, ubhayatthampi yathābhūtaṁ pajānāti. Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti …pe….

[¶29] 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.

> Pali: Duṭṭho kho, brāhmaṇa, dosena …pe… mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti.

[¶30] 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.

> Pali: Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto, kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. Mohe pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati.

[¶31] 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.”

> Pali: Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti. Mohe pahīne attatthampi yathābhūtaṁ pajānāti, paratthampi yathābhūtaṁ pajānāti, ubhayatthampi yathābhūtaṁ pajānāti. Evaṁ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti.

[¶32] “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.”

> Pali: “Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶33] > Pali: Catutthaṁ.

[¶34] AN 3.55 · Quenched

> Pali: AN 3.55 · Nibbutasutta

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

> Pali: Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:

[¶36] “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?”

> Pali: “‘sandiṭṭhikaṁ nibbānaṁ sandiṭṭhikaṁ nibbānan’ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhikaṁ nibbānaṁ hoti akālikaṁ ehipassikaṁ opaneyyikaṁ paccattaṁ veditabbaṁ viññūhī”ti?

[¶37] “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.

> Pali: Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Evampi kho, brāhmaṇa, sandiṭṭhikaṁ nibbānaṁ hoti.

[¶38] A hateful person …

> Pali: Duṭṭho kho, brāhmaṇa …pe…

[¶39] 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.

> Pali: mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Evampi kho, brāhmaṇa, sandiṭṭhikaṁ nibbānaṁ hoti.

[¶40] 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.”

> Pali: Yato kho ayaṁ, brāhmaṇa, anavasesaṁ rāgakkhayaṁ paṭisaṁvedeti, anavasesaṁ dosakkhayaṁ paṭisaṁvedeti, anavasesaṁ mohakkhayaṁ paṭisaṁvedeti; evaṁ kho, brāhmaṇa, sandiṭṭhikaṁ nibbānaṁ hoti akālikaṁ ehipassikaṁ opaneyyikaṁ paccattaṁ veditabbaṁ viññūhī”ti.

[¶41] “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.”

> Pali: “Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶42] > Pali: Pañcamaṁ.

[¶43] AN 3.56 · Breaking Apart

> Pali: AN 3.56 · Palokasutta

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

> Pali: Atha kho aññataro brāhmaṇamahāsālo yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so brāhmaṇamahāsālo bhagavantaṁ etadavoca:

[¶45] “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?”

> Pali: “sutaṁ metaṁ, bho gotama, pubbakānaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘pubbe sudaṁ ayaṁ loko avīci maññe phuṭo ahosi manussehi, kukkuṭasaṁpātikā gāmanigamarājadhāniyo’ti. Ko nu kho, bho gotama, hetu ko paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti?

[¶46] “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.

> Pali: “Etarahi, brāhmaṇa, manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṁ jīvitā voropenti, tena bahū manussā kālaṁ karonti. Ayampi kho, brāhmaṇa, hetu ayaṁ paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

[¶47] 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.

> Pali: Puna caparaṁ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Tesaṁ adhammarāgarattānaṁ visamalobhābhibhūtānaṁ micchādhammaparetānaṁ devo na sammādhāraṁ anuppavecchati. Tena dubbhikkhaṁ hoti dussassaṁ setaṭṭhikaṁ salākāvuttaṁ. Tena bahū manussā kālaṁ karonti. Ayampi kho, brāhmaṇa, hetu ayaṁ paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

[¶48] 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.”

> Pali: Puna caparaṁ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Tesaṁ adhammarāgarattānaṁ visamalobhābhibhūtānaṁ micchādhammaparetānaṁ yakkhā vāḷe amanusse ossajjanti, tena bahū manussā kālaṁ karonti. Ayampi kho, brāhmaṇa, hetu ayaṁ paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti.

[¶49] “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.”

> Pali: “Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶50] > Pali: Chaṭṭhaṁ.

[¶51] AN 3.57 · With Vacchagotta

> Pali: AN 3.57 · Vacchagottasutta

[¶52] 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:

> Pali: Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca:

[¶53] “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.’

> Pali: “sutaṁ metaṁ, bho gotama, samaṇo gotamo evamāha: ‘mayhameva dānaṁ dātabbaṁ, nāññesaṁ dānaṁ dātabbaṁ; mayhameva sāvakānaṁ dānaṁ dātabbaṁ, nāññesaṁ sāvakānaṁ dānaṁ dātabbaṁ; mayhameva dinnaṁ mahapphalaṁ, nāññesaṁ dinnaṁ mahapphalaṁ; mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, nāññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti. Ye te, bho gotama, evamāhaṁsu ‘samaṇo gotamo evamāha: “mayhameva dānaṁ dātabbaṁ, nāññesaṁ dānaṁ dātabbaṁ. Mayhameva sāvakānaṁ dānaṁ dātabbaṁ, nāññesaṁ sāvakānaṁ dānaṁ dātabbaṁ. Mayhameva dinnaṁ mahapphalaṁ, nāññesaṁ dinnaṁ mahapphalaṁ. Mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, nāññesaṁ sāvakānaṁ dinnaṁ mahapphalan”’ti.

[¶54] 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.”

> Pali: Kacci te bhoto gotamassa vuttavādino na ca bhavantaṁ gotamaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati? Anabbhakkhātukāmā hi mayaṁ bhavantaṁ gotaman”ti.

[¶55] “Vaccha, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.

> Pali: “Ye te, vaccha, evamāhaṁsu: ‘samaṇo gotamo evamāha: “mayhameva dānaṁ dātabbaṁ …pe… nāññesaṁ sāvakānaṁ dinnaṁ mahapphalan”’ti na me te vuttavādino. Abbhācikkhanti ca pana maṁ asatā abhūtena.

[¶56] 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.

> Pali: Yo kho, vaccha, paraṁ dānaṁ dadantaṁ vāreti so tiṇṇaṁ antarāyakaro hoti, tiṇṇaṁ pāripanthiko. Katamesaṁ tiṇṇaṁ? Dāyakassa puññantarāyakaro hoti, paṭiggāhakānaṁ lābhantarāyakaro hoti, pubbeva kho panassa attā khato ca hoti upahato ca. Yo kho, vaccha, paraṁ dānaṁ dadantaṁ vāreti so imesaṁ tiṇṇaṁ antarāyakaro hoti, tiṇṇaṁ pāripanthiko.

[¶57] 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!

> Pali: Ahaṁ kho pana, vaccha, evaṁ vadāmi: ‘ye hi te candanikāya vā oligalle vā pāṇā, tatrapi yo thālidhovanaṁ vā sarāvadhovanaṁ vā chaḍḍeti: “ye tattha pāṇā te tena yāpentū”’ti, tato nidānampāhaṁ, vaccha, puññassa āgamaṁ vadāmi. Ko pana vādo manussabhūte.

[¶58] 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.

> Pali: Api cāhaṁ, vaccha, sīlavato dinnaṁ mahapphalaṁ vadāmi, no tathā dussīlassa, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato.

[¶59] 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.

> Pali: Katamāni pañcaṅgāni pahīnāni honti? Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti. Imāni pañcaṅgāni vippahīnāni honti.

[¶60] 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.

> Pali: Katamehi pañcahi aṅgehi samannāgato hoti? Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti; imehi pañcahi aṅgehi samannāgato hoti.

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

> Pali: Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṁ mahapphalanti vadāmīti.

[¶62] Cows may be black or white,
red or tawny,
mottled or uniform,
or pigeon-colored.

> Pali: Iti kaṇhāsu setāsu,
rohiṇīsu harīsu vā;
Kammāsāsu sarūpāsu,
gosu pārevatāsu vā.

[¶63] 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.

> Pali: Yāsu kāsuci etāsu,
danto jāyati puṅgavo;
Dhorayho balasampanno,
kalyāṇajavanikkamo;
Tameva bhāre yuñjanti,
nāssa vaṇṇaṁ parikkhare.

[¶64] So it is for humans,
wherever they may be born—
among aristocrats, brahmins, peasants,
menials, or corpse-workers and scavengers—

> Pali: Evamevaṁ manussesu,
yasmiṁ kasmiñci jātiye;
Khattiye brāhmaṇe vesse,
sudde caṇḍālapukkuse.

[¶65] one is born among them,
tamed, true to their vows.
Firm in principle, accomplished in ethical conduct,
truthful, conscientious,

> Pali: Yāsu kāsuci etāsu,
danto jāyati subbato;
Dhammaṭṭho sīlasampanno,
saccavādī hirīmano.

[¶66] they’ve given up birth and death.
Complete in the spiritual journey,
with burden put down, detached,
they’ve completed the task <j>and are free of defilements.

> Pali: Pahīnajātimaraṇo,
brahmacariyassa kevalī;
Pannabhāro visaṁyutto,
katakicco anāsavo.

[¶67] Gone beyond all things,
they’re quenched by not grasping.
In that flawless field,
a religious donation is abundant.

> Pali: Pāragū sabbadhammānaṁ,
anupādāya nibbuto;
Tasmiṁyeva viraje khette,
vipulā hoti dakkhiṇā.

[¶68] Fools who don’t understand—
unlearned simpletons—
give their gifts to those outside,
and don’t attend the peaceful ones.

> Pali: Bālā ca avijānantā,
dummedhā assutāvino;
Bahiddhā denti dānāni,
na hi sante upāsare.

[¶69] But those who do attend the peaceful ones—
wise, esteemed as attentive—
and whose faith in the Holy One
has roots planted deep,

> Pali: Ye ca sante upāsanti,
sappaññe dhīrasammate;
Saddhā ca nesaṁ sugate,
mūlajātā patiṭṭhitā.

[¶70] they go to the realm of the gods,
or are born here in a good family.
Gradually those astute ones
reach extinguishment.”

> Pali: Devalokañca te yanti,
kule vā idha jāyare;
Anupubbena nibbānaṁ,
adhigacchanti paṇḍitā”ti.

[¶71] > Pali: Sattamaṁ.

[¶72] AN 3.58 · With Tikaṇṇa

> Pali: AN 3.58 · Tikaṇṇasutta

[¶73] 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!”

> Pali: Atha kho tikaṇṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ …pe… ekamantaṁ nisinno kho tikaṇṇo brāhmaṇo bhagavato sammukhā tevijjānaṁ sudaṁ brāhmaṇānaṁ vaṇṇaṁ bhāsati: “evampi tevijjā brāhmaṇā, itipi tevijjā brāhmaṇā”ti.

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

> Pali: “Yathā kathaṁ pana, brāhmaṇa, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpentī”ti?

[¶75] “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.”

> Pali: “Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. Evaṁ kho, bho gotama, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpentī”ti.

[¶76] “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.”

> Pali: “Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti.

[¶77] “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.”

> Pali: “Yathā kathaṁ pana, bho gotama, ariyassa vinaye tevijjo hoti? Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye tevijjo hotī”ti.

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

> Pali: “Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶79] “Yes, worthy sir,” Tikaṇṇa replied. The Buddha said this:

> Pali: “Evaṁ, bho”ti kho tikaṇṇo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:

[¶80] “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.

> Pali: “Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

[¶81] 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.

> Pali: So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ. Tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato.

[¶82] 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.

> Pali: So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato.

[¶83] 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.

> Pali: So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; ‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

[¶84] 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.

> Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Ayamassa tatiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharatoti.

[¶85] For someone whose ethical conduct doesn’t waver,
who is alert, practicing absorption;
whose mind is mastered,
unified, serene.

> Pali: Anuccāvacasīlassa,
nipakassa ca jhāyino;
Cittaṁ yassa vasībhūtaṁ,
ekaggaṁ susamāhitaṁ.

[¶86] 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.

> Pali: Taṁ ve tamonudaṁ dhīraṁ,
tevijjaṁ maccuhāyinaṁ;
Hitaṁ devamanussānaṁ,
āhu sabbappahāyinaṁ.

[¶87] Accomplished in the three knowledges,
living without confusion,
bearing the final body,
they revere the awakened Gotama.

> Pali: Tīhi vijjāhi sampannaṁ,
asammūḷhavihārinaṁ;
Buddhaṁ antimadehinaṁ,
taṁ namassanti gotamaṁ.

[¶88] One who knows their past lives,
sees heaven and places of loss,
and has attained the ending of rebirth,
a sage of perfect insight—

> Pali: Pubbenivāsaṁ yo vedī,
saggāpāyañca passati;
Atho jātikkhayaṁ patto,
abhiññāvosito muni.

[¶89] 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 <j>who repeats what they are told.

> Pali: Etāhi tīhi vijjāhi,
tevijjo hoti brāhmaṇo;
Tamahaṁ vadāmi tevijjaṁ,
nāññaṁ lapitalāpananti.

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

> Pali: Evaṁ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti.

[¶91] “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.

> Pali: “Aññathā, bho gotama, brāhmaṇānaṁ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. Imassa ca pana, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṁ tevijjo kalaṁ nāgghati soḷasiṁ.

[¶92] 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.”

> Pali: Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶93] > Pali: Aṭṭhamaṁ.

[¶94] AN 3.59 · With Jānussoṇi

> Pali: AN 3.59 · Jāṇussoṇisutta

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

> Pali: Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ …pe… ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:

[¶96] “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.”

> Pali: “yassassu, bho gotama, yañño vā saddhaṁ vā thālipāko vā deyyadhammaṁ vā, tevijjesu brāhmaṇesu dānaṁ dadeyyā”ti.

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

> Pali: “Yathā kathaṁ pana, brāhmaṇa, brāhmaṇā tevijjaṁ paññapentī”ti?

[¶98] “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.”

> Pali: “Idha kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. Evaṁ kho, bho gotama, brāhmaṇā tevijjaṁ paññapentī”ti.

[¶99] “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.”

> Pali: “Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti.

[¶100] “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.”

> Pali: “Yathā kathaṁ pana, bho gotama, ariyassa vinaye tevijjo hoti? Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye tevijjo hotī”ti.

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

> Pali: “Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶102] “Yes, worthy sir,” Jānussoṇi replied. The Buddha said this:

> Pali: “Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:

[¶103] “Brahmin, it’s when a mendicant, quite secluded from sensual pleasures … enters and remains in the fourth absorption.

> Pali: “Idha pana, brāhmaṇa, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.

[¶104] 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.

> Pali: So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato.

[¶105] 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.

> Pali: So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato.

[¶106] 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.

> Pali: So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; ‘ime āsavā’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

[¶107] 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.

> Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Ayamassa tatiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharatoti.

[¶108] One who is perfect in precepts and observances,
resolute and serene,
whose mind is mastered,
unified, serene;

> Pali: Yo sīlabbatasampanno,
pahitatto samāhito;
Cittaṁ yassa vasībhūtaṁ,
ekaggaṁ susamāhitaṁ.

[¶109] who knows their past lives,
sees heaven and places of loss,
and has attained the end of rebirth,
such a sage has perfect insight.

> Pali: Pubbenivāsaṁ yo vedī,
saggāpāyañca passati;
Atho jātikkhayaṁ patto,
abhiññāvosito muni.

[¶110] 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 <j>who repeats what they are told.

> Pali: Etāhi tīhi vijjāhi,
tevijjo hoti brāhmaṇo;
Tamahaṁ vadāmi tevijjaṁ,
nāññaṁ lapitalāpananti.

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

> Pali: Evaṁ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti.

[¶112] “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.

> Pali: “Aññathā, bho gotama, brāhmaṇānaṁ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. Imassa ca, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṁ tevijjo kalaṁ nāgghati soḷasiṁ.

[¶113] 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.”

> Pali: Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶114] > Pali: Navamaṁ.

## 10. Brahmins · AN 3.60

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/10/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/10/#p-N

[¶0] AN 3.60 · With Saṅgārava

> Pali: AN 3.60 · Saṅgāravasutta

[¶1] 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:

> Pali: Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca:

[¶2] “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.”

> Pali: “mayamassu, bho gotama, brāhmaṇā nāma. Yaññaṁ yajāmapi yajāpemapi. Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṁ puññappaṭipadaṁ paṭipannā honti, yadidaṁ yaññādhikaraṇaṁ. Yo panāyaṁ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṁ pabbajito ekamattānaṁ dameti, ekamattānaṁ sameti, ekamattānaṁ parinibbāpeti, evamassāyaṁ ekasārīrikaṁ puññappaṭipadaṁ paṭipanno hoti, yadidaṁ pabbajjādhikaraṇan”ti.

[¶3] “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.

> Pali: “Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, brāhmaṇa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So evamāha: ‘ethāyaṁ maggo ayaṁ paṭipadā yathāpaṭipanno ahaṁ anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā pavedemi; etha, tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. Iti ayañceva satthā dhammaṁ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.

[¶4] 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?”

> Pali: Taṁ kiṁ maññasi, brāhmaṇa, iccāyaṁ evaṁ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṁ pabbajjādhikaraṇan”ti?

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

> Pali: “Iccāyampi, bho gotama, evaṁ sante anekasārīrikā puññappaṭipadā hoti, yadidaṁ pabbajjādhikaraṇan”ti.

[¶6] 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?”

> Pali: Evaṁ vutte, āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: “imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā”ti?

[¶7] Saṅgārava said to Ānanda, “Those such as the worthies Gotama and Ānanda are honored and praised by me!”

> Pali: Evaṁ vutte, saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: “seyyathāpi bhavaṁ gotamo bhavaṁ cānando. Ete me pujjā, ete me pāsaṁsā”ti.

[¶8] 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?”

> Pali: Dutiyampi kho āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: “na kho tyāhaṁ, brāhmaṇa, evaṁ pucchāmi: ‘ke vā te pujjā ke vā te pāsaṁsā’ti? Evaṁ kho tyāhaṁ, brāhmaṇa, pucchāmi: ‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti?

[¶9] For a second time Saṅgārava said to Ānanda, “Those such as the worthies Gotama and Ānanda are honored and praised by me!”

> Pali: Dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: “seyyathāpi bhavaṁ gotamo bhavaṁ cānando. Ete me pujjā, ete me pāsaṁsā”ti.

[¶10] 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?”

> Pali: Tatiyampi kho āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: “na kho tyāhaṁ, brāhmaṇa, evaṁ pucchāmi: ‘ke vā te pujjā ke vā te pāsaṁsā’ti? Evaṁ kho tyāhaṁ, brāhmaṇa, pucchāmi: ‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti?

[¶11] For a third time Saṅgārava said to Ānanda, “Those such as the worthies Gotama and Ānanda are honored and praised by me!”

> Pali: Tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: “seyyathāpi bhavaṁ gotamo bhavaṁ cānando. Ete me pujjā, ete me pāsaṁsā”ti.

[¶12] 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?”

> Pali: Atha kho bhagavato etadahosi: “yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṁ pañhaṁ puṭṭho saṁsādeti no vissajjeti. Yannūnāhaṁ parimoceyyan”ti.

[¶13] 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?”

> Pali: Atha kho bhagavā saṅgāravaṁ brāhmaṇaṁ etadavoca: “kā nvajja, brāhmaṇa, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādī”ti?

[¶14] “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.”

> Pali: “Ayaṁ khvajja, bho gotama, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādi: ‘pubbe sudaṁ appatarā ceva bhikkhū ahesuṁ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassesuṁ; etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassentī’ti. Ayaṁ khvajja, bho gotama, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādī”ti.

[¶15] “Brahmin, there are three kinds of demonstration. What three? A demonstration of psychic power, a demonstration of revealing, and a demonstration of instruction.

> Pali: “Tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni. Katamāni tīṇi? Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.

[¶16] 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.

> Pali: Katamañca, brāhmaṇa, iddhipāṭihāriyaṁ? Idha, brāhmaṇa, ekacco anekavihitaṁ iddhividhaṁ paccanubhoti: ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti’. Idaṁ vuccati, brāhmaṇa, iddhipāṭihāriyaṁ.

[¶17] 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.

> Pali: Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṁ? Idha, brāhmaṇa, ekacco nimittena ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuñcepi ādisati tatheva taṁ hoti, no aññathā.

[¶18] 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.

> Pali: Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuñcepi ādisati tatheva taṁ hoti, no aññathā.

[¶19] 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.

> Pali: Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuñcepi ādisati tatheva taṁ hoti, no aññathā.

[¶20] 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.

> Pali: Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati, api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. So bahuñcepi ādisati tatheva taṁ hoti, no aññathā. Idaṁ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṁ.

[¶21] 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.

> Pali: Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṁ? Idha, brāhmaṇa, ekacco evamanusāsati: ‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti. Idaṁ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṁ.

[¶22] These are the three kinds of demonstration. Of these three kinds of demonstration, which do you consider to be the finest?”

> Pali: Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni. Imesaṁ te, brāhmaṇa, tiṇṇaṁ pāṭihāriyānaṁ katamaṁ pāṭihāriyaṁ khamati abhikkantatarañca paṇītatarañcā”ti?

[¶23] “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.

> Pali: “Tatra, bho gotama, yadidaṁ pāṭihāriyaṁ idhekacco anekavihitaṁ iddhividhaṁ paccanubhoti …pe… yāva brāhmalokāpi kāyena vasaṁ vatteti, idaṁ, bho gotama, pāṭihāriyaṁ yova naṁ karoti sova naṁ paṭisaṁvedeti, yova naṁ karoti tasseva taṁ hoti. Idaṁ me, bho gotama, pāṭihāriyaṁ māyāsahadhammarūpaṁ viya khāyati.

[¶24] 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.

> Pali: Yampidaṁ, bho gotama, pāṭihāriyaṁ idhekacco nimittena ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā. Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati …pe… napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati …pe… napi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati, api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṁ nāma vitakkaṁ vitakkessatī’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā. Idampi, bho gotama, pāṭihāriyaṁ yova naṁ karoti sova naṁ paṭisaṁvedeti, yova naṁ karoti tasseva taṁ hoti. Idampi me, bho gotama, pāṭihāriyaṁ māyāsahadhammarūpaṁ viya khāyati.

[¶25] 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.

> Pali: Yañca kho idaṁ, bho gotama, pāṭihāriyaṁ idhekacco evaṁ anusāsati: ‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti. Idameva, bho gotama, pāṭihāriyaṁ khamati imesaṁ tiṇṇaṁ pāṭihāriyānaṁ abhikkantatarañca paṇītatarañca.

[¶26] 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.’”

> Pali: Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāvasubhāsitamidaṁ bhotā gotamena imehi ca mayaṁ tīhi pāṭihāriyehi samannāgataṁ bhavantaṁ gotamaṁ dhārema. Bhavañhi gotamo anekavihitaṁ iddhividhaṁ paccanubhoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti, bhavañhi gotamo avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. Bhavañhi gotamo evamanusāsati: ‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’”ti.

[¶27] “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.’”

> Pali: “Addhā kho tyāhaṁ, brāhmaṇa, āsajja upanīya vācā bhāsitā; api ca tyāhaṁ byākarissāmi. Ahañhi, brāhmaṇa, anekavihitaṁ iddhividhaṁ paccanubhomi …pe… yāva brahmalokāpi kāyena vasaṁ vattemi. Ahañhi, brāhmaṇa, avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāmi: ‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. Ahañhi, brāhmaṇa, evamanusāsāmi: ‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’”ti.

[¶28] “But worthy Gotama, is there even one other mendicant who possesses these three kinds of demonstration, apart from the worthy Gotama?”

> Pali: “Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā”ti?

[¶29] “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.”

> Pali: “Na kho, brāhmaṇa, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye bhikkhū imehi tīhi pāṭihāriyehi samannāgatā”ti.

[¶30] “But where are these mendicants now staying?”

> Pali: “Kahaṁ pana, bho gotama, etarahi te bhikkhū viharantī”ti?

[¶31] “Right here, brahmin, in this Saṅgha of mendicants.”

> Pali: “Imasmiṁyeva kho, brāhmaṇa, bhikkhusaṅghe”ti.

[¶32] “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.”

> Pali: “Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶33] > Pali: Dasamaṁ.

[¶34] > Pali: Brāhmaṇavaggo paṭhamo.

[¶35] > Pali: Tassuddānaṁ

[¶36] > Pali: Dve brāhmaṇā caññataro,
paribbājakena nibbutaṁ;
Palokavaccho tikaṇṇo,
soṇi saṅgāravena cāti.

## 11. The Great Chapter · AN 3.61–3.63

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/11/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/11/#p-N

[¶0] AN 3.61 · Sectarian Tenets

> Pali: AN 3.61 · Titthāyatanasutta

[¶1] “Mendicants, these three sectarian tenets—as pursued, pressed, and grilled by the astute—when taken to their conclusion, end with inaction. What three?

> Pali: “Tīṇimāni, bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. Katamāni tīṇi?

[¶2] 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.’

> Pali: Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti.

[¶3] 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.’

> Pali: Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti.

[¶4] 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.’

> Pali: Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti.

[¶5] 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.’

> Pali: Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū”’ti? Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’.

[¶6] 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.

> Pali: Pubbekataṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti.

[¶7] 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.’

> Pali: Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino— yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti? Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’.

[¶8] 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.

> Pali: Issaranimmānaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu dutiyo sahadhammiko niggaho hoti.

[¶9] 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.’

> Pali: Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino— yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti? Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā …pe… micchādiṭṭhikā bhavissanti ahetuappaccayā’”.

[¶10] 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.

> Pali: Ahetuappaccayaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu tatiyo sahadhammiko niggaho hoti.

[¶11] These are the three sectarian tenets—as pursued, pressed, and grilled by the astute—which, when taken to their conclusion, end with inaction.

> Pali: Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.

[¶12] 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?

> Pali: Ayaṁ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi?

[¶13] ‘These are the six elements’: this is the Dhamma I’ve taught …

> Pali: Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.

[¶14] ‘These are the six fields of contact’: this is the Dhamma I’ve taught …

> Pali: Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.

[¶15] ‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …

> Pali: Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.

[¶16] ‘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.

> Pali: Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.

[¶17] ‘“These are the six elements”: this is the Dhamma I’ve taught …’ That’s what I said, but why did I say it?

> Pali: Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

[¶18] There are these six elements: the elements of earth, water, fire, air, space, and consciousness.

> Pali: Chayimā, bhikkhave, dhātuyo— pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.

[¶19] ‘“These are the six elements”: this is the Dhamma I’ve taught …’ That’s what I said, and this is why I said it.

> Pali: Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

[¶20] ‘“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?

> Pali: Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

[¶21] There are these six fields of contact: eye, ear, nose, tongue, body, and mind contact.

> Pali: Chayimāni, bhikkhave, phassāyatanāni— cakkhu phassāyatanaṁ, sotaṁ phassāyatanaṁ, ghānaṁ phassāyatanaṁ, jivhā phassāyatanaṁ, kāyo phassāyatanaṁ, mano phassāyatanaṁ.

[¶22] ‘“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.

> Pali: Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

[¶23] ‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’ This is what I said, but why did I say it?

> Pali: Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

[¶24] Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.

> Pali: Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati domanassaṭṭhāniyaṁ rūpaṁ upavicarati upekkhāṭṭhāniyaṁ rūpaṁ upavicarati,

[¶25] Hearing a sound with their ears …

> Pali: sotena saddaṁ sutvā …

[¶26] Smelling an odor with their nose …

> Pali: ghānena gandhaṁ ghāyitvā …

[¶27] Tasting a flavor with their tongue …

> Pali: jivhāya rasaṁ sāyitvā …

[¶28] Encountering a touch with their body …

> Pali: kāyena phoṭṭhabbaṁ phusitvā …

[¶29] Becoming conscious of an idea with their mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity.

> Pali: manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati domanassaṭṭhāniyaṁ dhammaṁ upavicarati upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.

[¶30] ‘“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.

> Pali: Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

[¶31] ‘“These are the four noble truths”: this is the Dhamma I’ve taught …’ That’s what I said, but why did I say it?

> Pali: Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

[¶32] 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’.

> Pali: Channaṁ, bhikkhave, dhātūnaṁ upādāya gabbhassāvakkanti hoti; okkantiyā sati nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā. Vediyamānassa kho panāhaṁ, bhikkhave, idaṁ dukkhanti paññapemi, ayaṁ dukkhasamudayoti paññapemi, ayaṁ dukkhanirodhoti paññapemi, ayaṁ dukkhanirodhagāminī paṭipadāti paññapemi.

[¶33] 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.

> Pali: Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? Jātipi dukkhā, jarāpi dukkhā, (…) maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ. Saṅkhittena pañcupādānakkhandhā dukkhā. Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.

[¶34] 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.

> Pali: Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.

[¶35] 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.

> Pali: Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ? Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.

[¶36] 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.

> Pali: Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.

[¶37] ‘“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.”

> Pali: ‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.

[¶38] > Pali: Paṭhamaṁ.

[¶39] AN 3.62 · Perils

> Pali: AN 3.62 · Bhayasutta

[¶40] “Mendicants, an unlearned ordinary person speaks of three perils that tear mothers and children apart. What three?

> Pali: “Tīṇimāni, bhikkhave, amātāputtikāni bhayānīti assutavā puthujjano bhāsati. Katamāni tīṇi?

[¶41] 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.

> Pali: Hoti so, bhikkhave, samayo yaṁ mahāaggiḍāho vuṭṭhāti. Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. Idaṁ, bhikkhave, paṭhamaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.

[¶42] 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.

> Pali: Puna caparaṁ, bhikkhave, hoti so samayo yaṁ mahāmegho vuṭṭhāti. Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. Mahāudakavāhake kho pana, bhikkhave, sañjāyante tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. Idaṁ, bhikkhave, dutiyaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.

[¶43] 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.

> Pali: Puna caparaṁ, bhikkhave, hoti so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. Idaṁ, bhikkhave, tatiyaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.

[¶44] These are the three perils an unlearned ordinary person speaks of that tear mothers and children apart.

> Pali: Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti assutavā puthujjano bhāsati.

[¶45] Mendicants, an unlearned ordinary person speaks of three perils that don’t tear mothers and children apart. What three?

> Pali: Tāni kho panimāni, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati. Katamāni tīṇi?

[¶46] 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.

> Pali: Hoti so, bhikkhave, samayo yaṁ mahāaggiḍāho vuṭṭhāti. Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. Idaṁ, bhikkhave, paṭhamaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.

[¶47] 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.

> Pali: Puna caparaṁ, bhikkhave, hoti so samayo yaṁ mahāmegho vuṭṭhāti. Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. Mahāudakavāhake kho pana, bhikkhave, sañjāte tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. Idaṁ, bhikkhave, dutiyaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.

[¶48] 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.

> Pali: Puna caparaṁ, bhikkhave, hoti so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. Idaṁ, bhikkhave, tatiyaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.

[¶49] These are the three perils an unlearned ordinary person speaks of that don’t tear mothers and children apart.

> Pali: Imāni kho, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati.

[¶50] There are three perils that tear mothers and children apart. What three?

> Pali: Tīṇimāni, bhikkhave, amātāputtikāni bhayāni. Katamāni tīṇi?

[¶51] 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!’

> Pali: Jarābhayaṁ, byādhibhayaṁ, maraṇabhayanti. Na, bhikkhave, mātā puttaṁ jīramānaṁ evaṁ labhati: ‘ahaṁ jīrāmi, mā me putto jīrī’ti; putto vā pana mātaraṁ jīramānaṁ na evaṁ labhati: ‘ahaṁ jīrāmi, mā me mātā jīrī’ti.

[¶52] 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!’

> Pali: Na, bhikkhave, mātā puttaṁ byādhiyamānaṁ evaṁ labhati: ‘ahaṁ byādhiyāmi, mā me putto byādhiyī’ti; putto vā pana mātaraṁ byādhiyamānaṁ na evaṁ labhati: ‘ahaṁ byādhiyāmi, mā me mātā byādhiyī’ti.

[¶53] 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.

> Pali: Na, bhikkhave, mātā puttaṁ mīyamānaṁ evaṁ labhati: ‘ahaṁ mīyāmi, mā me putto mīyī’ti; putto vā pana mātaraṁ mīyamānaṁ na evaṁ labhati: ‘ahaṁ mīyāmi, mā me mātā mīyī’ti. Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti.

[¶54] 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.”

> Pali: Atthi, bhikkhave, maggo atthi paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattati. Katamo ca, bhikkhave, maggo katamā ca paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṁ kho, bhikkhave, maggo ayaṁ paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattatī”ti.

[¶55] > Pali: Dutiyaṁ.

[¶56] AN 3.63 · At Venāgapura

> Pali: AN 3.63 · Venāgapurasutta

[¶57] 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:

> Pali: Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena venāgapuraṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Assosuṁ kho venāgapurikā brāhmaṇagahapatikā:

[¶58] “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.”

> Pali: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito venāgapuraṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

[¶59] 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:

> Pali: Atha kho venāgapurikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu, appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho venāgapuriko vacchagotto brāhmaṇo bhagavantaṁ etadavoca:

[¶60] “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.

> Pali: “Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāvañcidaṁ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, sāradaṁ badarapaṇḍuṁ parisuddhaṁ hoti pariyodātaṁ; evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, tālapakkaṁ sampati bandhanā pamuttaṁ parisuddhaṁ hoti pariyodātaṁ; evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, nekkhaṁ jambonadaṁ dakkhakammāraputtasuparikammakataṁ ukkāmukhe sukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.

[¶61] 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.”

> Pali: Yāni tāni, bho gotama, uccāsayanamahāsayanāni, seyyathidaṁ— āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇī kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ, evarūpānaṁ nūna bhavaṁ gotamo uccāsayanamahāsayanānaṁ nikāmalābhī akicchalābhī akasiralābhī”ti.

[¶62] “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.

> Pali: “Yāni kho pana tāni, brāhmaṇa, uccāsayanamahāsayanāni, seyyathidaṁ— āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇī kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ. Dullabhāni tāni pabbajitānaṁ laddhā ca pana na kappanti.

[¶63] 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.”

> Pali: Tīṇi kho, imāni, brāhmaṇa, uccāsayanamahāsayanāni, yesāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī. Katamāni tīṇi? Dibbaṁ uccāsayanamahāsayanaṁ, brahmaṁ uccāsayanamahāsayanaṁ, ariyaṁ uccāsayanamahāsayanaṁ. Imāni kho, brāhmaṇa, tīṇi uccāsayanamahāsayanāni, yesāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.

[¶64] “But what, worthy Gotama, is the heavenly high and luxurious bed?”

> Pali: “Katamaṁ pana taṁ, bho gotama, dibbaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?

[¶65] “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.”

> Pali: “Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi; vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi; pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, dibbo me eso tasmiṁ samaye caṅkamo hoti. So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi, dibbaṁ me etaṁ tasmiṁ samaye ṭhānaṁ hoti. So ce ahaṁ, brāhmaṇa, evaṁbhūto nisīdāmi, dibbaṁ me etaṁ tasmiṁ samaye āsanaṁ hoti. So ce ahaṁ, brāhmaṇa, evaṁbhūto seyyaṁ kappemi, dibbaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. Idaṁ kho, brāhmaṇa, dibbaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.

[¶66] “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?

> Pali: “Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Ko cañño evarūpassa dibbassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.

[¶67] But what, worthy Gotama, is the divine high and luxurious bed?”

> Pali: Katamaṁ pana taṁ, bho gotama, brahmaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?

[¶68] “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.”

> Pali: “Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharāmi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharāmi. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharāmi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi. So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, brahmā me eso tasmiṁ samaye caṅkamo hoti. So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe… nisīdāmi …pe… seyyaṁ kappemi, brahmaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. Idaṁ kho, brāhmaṇa, brahmaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.

[¶69] “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?

> Pali: “Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Ko cañño evarūpassa brahmassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.

[¶70] But what, worthy Gotama, is the noble high and luxurious bed?”

> Pali: Katamaṁ pana taṁ, bho gotama, ariyaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?

[¶71] “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.”

> Pali: “Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So evaṁ jānāmi: ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo; doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo; moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’. So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, ariyo me eso tasmiṁ samaye caṅkamo hoti. So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe… nisīdāmi …pe… seyyaṁ kappemi, ariyaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. Idaṁ kho, brāhmaṇa, ariyaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.

[¶72] “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?

> Pali: “Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.

[¶73] 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.”

> Pali: Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.

[¶74] > Pali: Tatiyaṁ.

## 12. The Great Chapter · AN 3.64–3.67

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/12/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/12/#p-N

[¶0] AN 3.64 · With Sarabha

> Pali: AN 3.64 · Sarabhasutta

[¶1] So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.

[¶2] 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.”

> Pali: Tena kho pana samayena sarabho nāma paribbājako acirapakkanto hoti imasmā dhammavinayā. So rājagahe parisati evaṁ vācaṁ bhāsati: “aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto”ti.

[¶3] Then several mendicants robed up in the morning and, taking their bowls and robes, entered Rājagaha for alms. They heard what Sarabha was saying.

> Pali: Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pavisiṁsu. Assosuṁ kho te bhikkhū sarabhassa paribbājakassa rājagahe parisati evaṁ vācaṁ bhāsamānassa: “aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto”ti.

[¶4] 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.

> Pali: Atha kho te bhikkhū rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “sarabho nāma, bhante, paribbājako acirapakkanto imasmā dhammavinayā. So rājagahe parisati evaṁ vācaṁ bhāsati: ‘aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto’ti. Sādhu, bhante, bhagavā yena sippinikātīraṁ paribbājakārāmo yena sarabho paribbājako tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

[¶5] 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.

> Pali: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena sippinikātīraṁ paribbājakārāmo yena sarabho paribbājako tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā sarabhaṁ paribbājakaṁ etadavoca: “saccaṁ kira tvaṁ, sarabha, evaṁ vadesi: ‘aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto’”ti? Evaṁ vutte, sarabho paribbājako tuṇhī ahosi.

[¶6] 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.

> Pali: Dutiyampi kho bhagavā sarabhaṁ paribbājakaṁ etadavoca: “vadehi, sarabha, kinti te aññāto samaṇānaṁ sakyaputtikānaṁ dhammo? Sace te aparipūraṁ bhavissati, ahaṁ paripūressāmi. Sace pana te paripūraṁ bhavissati, ahaṁ anumodissāmī”ti. Dutiyampi kho sarabho paribbājako tuṇhī ahosi.

[¶7] 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.

> Pali: Tatiyampi kho bhagavā sarabhaṁ paribbājakaṁ etadavoca: “yo kho, sarabha, paññāyati samaṇānaṁ sakyaputtikānaṁ dhammo vadehi, sarabha, kinti te aññāto samaṇānaṁ sakyaputtikānaṁ dhammo? Sace te aparipūraṁ bhavissati, ahaṁ paripūressāmi. Sace pana te paripūraṁ bhavissati, ahaṁ anumodissāmī”ti. Tatiyampi kho sarabho paribbājako tuṇhī ahosi.

[¶8] 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.

> Pali: Atha kho te paribbājakā sarabhaṁ paribbājakaṁ etadavocuṁ: “yadeva kho tvaṁ, āvuso sarabha, samaṇaṁ gotamaṁ yāceyyāsi tadeva te samaṇo gotamo pavāreti. Vadehāvuso sarabha, kinti te aññāto samaṇānaṁ sakyaputtikānaṁ dhammo? Sace te aparipūraṁ bhavissati, samaṇo gotamo paripūressati. Sace pana te paripūraṁ bhavissati, samaṇo gotamo anumodissatī”ti. Evaṁ vutte, sarabho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

[¶9] Knowing this, the Buddha said to the wanderers:

> Pali: Atha kho bhagavā sarabhaṁ paribbājakaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā te paribbājake etadavoca:

[¶10] “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.

> Pali: “Yo kho maṁ, paribbājakā, evaṁ vadeyya: ‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ. So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.

[¶11] 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.

> Pali: Yo kho maṁ, paribbājakā, evaṁ vadeyya: ‘khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ. So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.

[¶12] 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.”

> Pali: Yo kho maṁ, paribbājakā, evaṁ vadeyya: ‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ. So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako”ti.

[¶13] 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.

> Pali: Atha kho bhagavā sippinikātīre paribbājakārāme tikkhattuṁ sīhanādaṁ naditvā vehāsaṁ pakkāmi.

[¶14] 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.

> Pali: Atha kho te paribbājakā acirapakkantassa bhagavato sarabhaṁ paribbājakaṁ samantato vācāyasannitodakena sañjambharimakaṁsu: “seyyathāpi, āvuso sarabha, brahāraññe jarasiṅgālo ‘sīhanādaṁ nadissāmī’ti siṅgālakaṁyeva nadati, bheraṇḍakaṁyeva nadati; evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena ‘sīhanādaṁ nadissāmī’ti siṅgālakaṁyeva nadasi bheraṇḍakaṁyeva nadasi.

[¶15] 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.

> Pali: Seyyathāpi, āvuso sarabha, ambukasañcarī ‘purisakaravitaṁ ravissāmī’ti ambukasañcariravitaṁyeva ravati; evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena ‘purisakaravitaṁ ravissāmī’ti, ambukasañcariravitaṁyeva ravasi.

[¶16] 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.

> Pali: Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṁ naditabbaṁ maññati; evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena gambhīraṁ naditabbaṁ maññasī”ti. Atha kho te paribbājakā sarabhaṁ paribbājakaṁ samantato vācāyasannitodakena sañjambharimakaṁsūti.

[¶17] > Pali: Catutthaṁ.

[¶18] AN 3.65 · With the Kālāmas of Kesamutta

> Pali: AN 3.65 · Kesamuttisutta

[¶19] 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:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena kesamuttaṁ nāma kālāmānaṁ nigamo tadavasari. Assosuṁ kho kesamuttiyā kālāmā:

[¶20] “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.”

> Pali: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā …pe… sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’”ti.

[¶21] 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:

> Pali: Atha kho kesamuttiyā kālāmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu, appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te kesamuttiyā kālāmā bhagavantaṁ etadavocuṁ:

[¶22] “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?’”

> Pali: “Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. Te sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. Tepi sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. Tesaṁ no, bhante, amhākaṁ hoteva kaṅkhā hoti vicikicchā: ‘ko su nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’”ti?

[¶23] “It is enough, Kālāmas, for you to be doubting and uncertain. Doubt has come up in you about an uncertain matter.

> Pali: “Alañhi vo, kālāmā, kaṅkhituṁ alaṁ vicikicchituṁ. Kaṅkhanīyeva pana vo ṭhāne vicikicchā uppannā.

[¶24] 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.

> Pali: Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha: ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, kālāmā, pajaheyyātha.

[¶25] What do you think, Kālāmas? Does greed come up in a person for their welfare or harm?”

> Pali: Taṁ kiṁ maññatha, kālāmā, lobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

[¶26] “Harm, sir.”

> Pali: “Ahitāya, bhante”.

[¶27] “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?”

> Pali: “Luddho panāyaṁ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.

[¶28] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶29] “What do you think, Kālāmas? Does hate come up in a person for their welfare or harm?”

> Pali: “Taṁ kiṁ maññatha, kālāmā, doso purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

[¶30] “Harm, sir.”

> Pali: “Ahitāya, bhante”.

[¶31] “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?”

> Pali: “Duṭṭho panāyaṁ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.

[¶32] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶33] “What do you think, Kālāmas? Does delusion come up in a person for their welfare or harm?”

> Pali: “Taṁ kiṁ maññatha, kālāmā, moho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

[¶34] “Harm, sir.”

> Pali: “Ahitāya, bhante”.

[¶35] “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?”

> Pali: “Mūḷho panāyaṁ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.

[¶36] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶37] “What do you think, Kālāmas, are these things skillful or unskillful?”

> Pali: “Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?

[¶38] “Unskillful, sir.”

> Pali: “Akusalā, bhante”.

[¶39] “Blameworthy or blameless?”

> Pali: “Sāvajjā vā anavajjā vā”ti?

[¶40] “Blameworthy, sir.”

> Pali: “Sāvajjā, bhante”.

[¶41] “Criticized or praised by sensible people?”

> Pali: “Viññugarahitā vā viññuppasatthā vā”ti?

[¶42] “Criticized by sensible people, sir.”

> Pali: “Viññugarahitā, bhante”.

[¶43] “When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?”

> Pali: “Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? Kathaṁ vā ettha hotī”ti?

[¶44] “When you undertake them, they lead to harm and suffering. That’s how we see it.”

> Pali: “Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti. Evaṁ no ettha hotī”ti.

[¶45] “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.

> Pali: “Iti kho, kālāmā, yaṁ taṁ avocumhā: ‘etha tumhe, kālāmā. Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe kālāmā attanāva jāneyyātha: “ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, kālāmā, pajaheyyāthā”’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

[¶46] 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.

> Pali: Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha: ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.

[¶47] What do you think, Kālāmas? Does contentment come up in a person for their welfare or harm?”

> Pali: Taṁ kiṁ maññatha, kālāmā, alobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

[¶48] “Welfare, sir.”

> Pali: “Hitāya, bhante”.

[¶49] “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?”

> Pali: “Aluddho panāyaṁ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.

[¶50] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶51] “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?”

> Pali: “Taṁ kiṁ maññatha, kālāmā, adoso purisassa ajjhattaṁ uppajjamāno uppajjati …pe… amoho purisassa ajjhattaṁ uppajjamāno uppajjati …pe… hitāya sukhāyā”ti.

[¶52] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶53] “What do you think, Kālāmas, are these things skillful or unskillful?”

> Pali: “Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?

[¶54] “Skillful, sir.”

> Pali: “Kusalā, bhante”.

[¶55] “Blameworthy or blameless?”

> Pali: “Sāvajjā vā anavajjā vā”ti?

[¶56] “Blameless, sir.”

> Pali: “Anavajjā, bhante”.

[¶57] “Criticized or praised by sensible people?”

> Pali: “Viññugarahitā vā viññuppasatthā vā”ti?

[¶58] “Praised by sensible people, sir.”

> Pali: “Viññuppasatthā, bhante”.

[¶59] “When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?”

> Pali: “Samattā samādinnā hitāya sukhāya saṁvattanti no vā? Kathaṁ vā ettha hotī”ti?

[¶60] “When you undertake them, they lead to welfare and happiness. That’s how we see it.”

> Pali: “Samattā, bhante, samādinnā hitāya sukhāya saṁvattanti. Evaṁ no ettha hotī”ti.

[¶61] “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:

> Pali: “Iti kho, kālāmā, yaṁ taṁ avocumhā: ‘etha tumhe, kālāmā. Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha—

[¶62] “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.

> Pali: ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶63] 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.

> Pali: Sa kho so, kālāmā, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

[¶64] 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.

> Pali: Karuṇāsahagatena cetasā …pe…

[¶65] 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.

> Pali: muditāsahagatena cetasā …pe…

[¶66] 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.

> Pali: upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

[¶67] 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.

> Pali: Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.

[¶68] ‘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.

> Pali: ‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.

[¶69] ‘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.

> Pali: ‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi. Akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.

[¶70] ‘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.

> Pali: ‘Sace kho pana karoto na karīyati pāpaṁ, athāhaṁ ubhayeneva visuddhaṁ attānaṁ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.

[¶71] 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.”

> Pali: Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī”ti.

[¶72] “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. …

> Pali: “Evametaṁ, bhagavā, evametaṁ, sugata. Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.

[¶73] > Pali: ‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.

[¶74] > Pali: ‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi, akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.

[¶75] > Pali: ‘Sace kho pana karoto na karīyati pāpaṁ, athāhaṁ ubhayeneva visuddhaṁ attānaṁ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.

[¶76] > Pali: Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti.

[¶77] 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.”

> Pali: Abhikkantaṁ, bhante …pe… ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.

[¶78] > Pali: Pañcamaṁ.

[¶79] AN 3.66 · With Sāḷha and His Friend

> Pali: AN 3.66 · Sāḷhasutta

[¶80] 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:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā nandako sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā yenāyasmā nandako tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho sāḷhaṁ migāranattāraṁ āyasmā nandako etadavoca:

[¶81] “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.

> Pali: “Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, sāḷhā, pajaheyyātha.

[¶82] What do you think, Sāḷha? Is greed real?”

> Pali: Taṁ kiṁ maññatha, sāḷhā, atthi lobho”ti?

[¶83] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶84] “‘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?”

> Pali: “Abhijjhāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Luddho kho ayaṁ, sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.

[¶85] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶86] “What do you think, Sāḷha? Is hate real?”

> Pali: “Taṁ kiṁ maññatha, sāḷhā, atthi doso”ti?

[¶87] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶88] “‘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?”

> Pali: “Byāpādoti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Duṭṭho kho ayaṁ, sāḷhā, byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.

[¶89] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶90] “What do you think, Sāḷha? Is delusion real?”

> Pali: “Taṁ kiṁ maññatha, sāḷhā, atthi moho”ti?

[¶91] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶92] “‘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?”

> Pali: “Avijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Mūḷho kho ayaṁ, sāḷhā, avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.

[¶93] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶94] “What do you think, Sāḷha, are these things skillful or unskillful?”

> Pali: “Taṁ kiṁ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?

[¶95] “Unskillful, sir.”

> Pali: “Akusalā, bhante”.

[¶96] “Blameworthy or blameless?”

> Pali: “Sāvajjā vā anavajjā vā”ti?

[¶97] “Blameworthy, sir.”

> Pali: “Sāvajjā, bhante”.

[¶98] “Criticized or praised by sensible people?”

> Pali: “Viññugarahitā vā viññuppasatthā vā”ti?

[¶99] “Criticized by sensible people, sir.”

> Pali: “Viññugarahitā, bhante”.

[¶100] “When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?”

> Pali: “Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? Kathaṁ vā ettha hotī”ti?

[¶101] “When you undertake them, they lead to harm and suffering. That’s how we see it.”

> Pali: “Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti. Evaṁ no ettha hotī”ti.

[¶102] “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.

> Pali: “Iti kho, sāḷhā, yaṁ taṁ avocumhā: ‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha— ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶103] 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.

> Pali: Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha: ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, sāḷhā, upasampajja vihareyyātha.

[¶104] What do you think? Is contentment real?”

> Pali: Taṁ kiṁ maññatha, sāḷhā, atthi alobho”ti?

[¶105] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶106] “‘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?”

> Pali: “Anabhijjhāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Aluddho kho ayaṁ, sāḷhā, anabhijjhālu neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.

[¶107] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶108] “What do you think? Is love real?”

> Pali: “Taṁ kiṁ maññatha, sāḷhā, atthi adoso”ti?

[¶109] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶110] “‘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?”

> Pali: “Abyāpādoti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Aduṭṭho kho ayaṁ, sāḷhā, abyāpannacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.

[¶111] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶112] “What do you think, Sāḷha? Is understanding real?”

> Pali: “Taṁ kiṁ maññatha, sāḷhā, atthi amoho”ti?

[¶113] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶114] “‘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?”

> Pali: “Vijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Amūḷho kho ayaṁ, sāḷhā, vijjāgato neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.

[¶115] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶116] “What do you think, Sāḷha, are these things skillful or unskillful?”

> Pali: “Taṁ kiṁ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?

[¶117] “Skillful, sir.”

> Pali: “Kusalā, bhante”.

[¶118] “Blameworthy or blameless?”

> Pali: “Sāvajjā vā anavajjā vā”ti?

[¶119] “Blameless, sir.”

> Pali: “Anavajjā, bhante”.

[¶120] “Criticized or praised by sensible people?”

> Pali: “Viññugarahitā vā viññuppasatthā vā”ti?

[¶121] “Praised by sensible people, sir.”

> Pali: “Viññuppasatthā, bhante”.

[¶122] “When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?”

> Pali: “Samattā samādinnā hitāya sukhāya saṁvattanti, no vā? Kathaṁ vā ettha hotī”ti?

[¶123] “When you undertake them, they lead to welfare and happiness. That’s how we see it.”

> Pali: “Samattā, bhante, samādinnā hitāya sukhāya saṁvattantīti. Evaṁ no ettha hotī”ti.

[¶124] “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:

> Pali: “Iti kho, sāḷhā, yaṁ taṁ avocumhā: ‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha—

[¶125] “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.

> Pali: ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā dīgharattaṁ hitāya sukhāya saṁvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶126] 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.

> Pali: Sa kho so, sāḷhā, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā …pe… karuṇā … muditā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

[¶127] 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.

> Pali: So evaṁ pajānāti: ‘atthi idaṁ, atthi hīnaṁ, atthi paṇītaṁ, atthi imassa saññāgatassa uttari nissaraṇan’ti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

[¶128] 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.’

> Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

[¶129] 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.”

> Pali: So evaṁ pajānāti: ‘ahu pubbe lobho, tadahu akusalaṁ, so etarahi natthi, iccetaṁ kusalaṁ; ahu pubbe doso …pe… ahu pubbe moho, tadahu akusalaṁ, so etarahi natthi, iccetaṁ kusalan’ti. So diṭṭheva dhamme nicchāto nibbuto sītibhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.

[¶130] > Pali: Chaṭṭhaṁ.

[¶131] AN 3.67 · Topics of Discussion

> Pali: AN 3.67 · Kathāvatthusutta

[¶132] “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.’

> Pali: “Tīṇimāni, bhikkhave, kathāvatthūni. Katamāni tīṇi? Atītaṁ vā, bhikkhave, addhānaṁ ārabbha kathaṁ katheyya: ‘evaṁ ahosi atītamaddhānan’ti. Anāgataṁ vā, bhikkhave, addhānaṁ ārabbha kathaṁ katheyya: ‘evaṁ bhavissati anāgatamaddhānan’ti. Etarahi vā, bhikkhave, paccuppannaṁ addhānaṁ ārabbha kathaṁ katheyya: ‘evaṁ hoti etarahi paccuppannamaddhānan’ti.

[¶133] 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.

> Pali: Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno ekaṁsabyākaraṇīyaṁ pañhaṁ na ekaṁsena byākaroti, vibhajjabyākaraṇīyaṁ pañhaṁ na vibhajja byākaroti, paṭipucchābyākaraṇīyaṁ pañhaṁ na paṭipucchā byākaroti, ṭhapanīyaṁ pañhaṁ na ṭhapeti, evaṁ santāyaṁ, bhikkhave, puggalo akaccho hoti. Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno ekaṁsabyākaraṇīyaṁ pañhaṁ ekaṁsena byākaroti, vibhajjabyākaraṇīyaṁ pañhaṁ vibhajja byākaroti, paṭipucchābyākaraṇīyaṁ pañhaṁ paṭipucchā byākaroti, ṭhapanīyaṁ pañhaṁ ṭhapeti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti.

[¶134] 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.

> Pali: Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno ṭhānāṭhāne na saṇṭhāti parikappe na saṇṭhāti aññātavāde na saṇṭhāti paṭipadāya na saṇṭhāti, evaṁ santāyaṁ, bhikkhave, puggalo akaccho hoti. Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno ṭhānāṭhāne saṇṭhāti parikappe saṇṭhāti aññātavāde saṇṭhāti paṭipadāya saṇṭhāti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti.

[¶135] 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.

> Pali: Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, evaṁ santāyaṁ, bhikkhave, puggalo akaccho hoti. Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno na aññenaññaṁ paṭicarati na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti.

[¶136] 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.

> Pali: Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno abhiharati abhimaddati anupajagghati khalitaṁ gaṇhāti, evaṁ santāyaṁ, bhikkhave, puggalo akaccho hoti. Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno nābhiharati nābhimaddati na anupajagghati na khalitaṁ gaṇhāti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti.

[¶137] 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.

> Pali: Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā saupaniso yadi vā anupanisoti. Anohitasoto, bhikkhave, anupaniso hoti, ohitasoto saupaniso hoti. So saupaniso samāno abhijānāti ekaṁ dhammaṁ, parijānāti ekaṁ dhammaṁ, pajahati ekaṁ dhammaṁ, sacchikaroti ekaṁ dhammaṁ. So abhijānanto ekaṁ dhammaṁ, parijānanto ekaṁ dhammaṁ, pajahanto ekaṁ dhammaṁ, sacchikaronto ekaṁ dhammaṁ sammāvimuttiṁ phusati. Etadatthā, bhikkhave, kathā; etadatthā mantanā; etadatthā upanisā; etadatthaṁ sotāvadhānaṁ, yadidaṁ anupādā cittassa vimokkhoti.

[¶138] Those who converse with hostility,
too sure of themselves, arrogant,
ignoble, attacking virtues,
they look for flaws in each other.

> Pali: Ye viruddhā sallapanti,
viniviṭṭhā samussitā;
Anariyaguṇamāsajja,
aññoññavivaresino.

[¶139] 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.

> Pali: Dubbhāsitaṁ vikkhalitaṁ,
sampamohaṁ parājayaṁ;
Aññoññassābhinandanti,
tadariyo kathanācare.

[¶140] 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,

> Pali: Sace cassa kathākāmo,
kālamaññāya paṇḍito;
Dhammaṭṭhapaṭisaṁyuttā,
yā ariyacaritā kathā.

[¶141] knowing when the time is right,
neither hostile nor arrogant.
Not over-excited,
contemptuous, or aggressive,

> Pali: Taṁ kathaṁ kathaye dhīro,
aviruddho anussito;
Anunnatena manasā,
apaḷāso asāhaso.

[¶142] 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.

> Pali: Anusūyāyamāno so,
sammadaññāya bhāsati;
Subhāsitaṁ anumodeyya,
dubbhaṭṭhe nāpasādaye.

[¶143] They’d not persist in finding faults,
nor seize on trivial mistakes,
neither intimidating nor crushing the other,
nor would they speak suggestively.

> Pali: Upārambhaṁ na sikkheyya,
khalitañca na gāhaye;
Nābhihare nābhimadde,
na vācaṁ payutaṁ bhaṇe.

[¶144] 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.”

> Pali: Aññātatthaṁ pasādatthaṁ,
sataṁ ve hoti mantanā;
Evaṁ kho ariyā mantenti,
esā ariyāna mantanā;
Etadaññāya medhāvī,
na samusseyya mantaye”ti.

[¶145] > Pali: Sattamaṁ.

## 13. The Great Chapter · AN 3.68–3.69

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/13/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/13/#p-N

[¶0] AN 3.68 · Followers of Other Religions

> Pali: AN 3.68 · Aññatitthiyasutta

[¶1] “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?”

> Pali: “Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘tayome, āvuso, dhammā. Katame tayo? Rāgo, doso, moho— ime kho, āvuso, tayo dhammā. Imesaṁ, āvuso, tiṇṇaṁ dhammānaṁ ko viseso ko adhippayāso kiṁ nānākaraṇan’ti? Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti?

[¶2] “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.”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

[¶3] “Well then, mendicants, listen and apply your mind well, I will speak.”

> Pali: “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶4] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶5] “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.’

> Pali: “Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘tayome, āvuso, dhammā. Katame tayo? Rāgo, doso, moho— ime kho, āvuso, tayo dhammā; imesaṁ, āvuso, tiṇṇaṁ dhammānaṁ ko viseso ko adhippayāso kiṁ nānākaraṇan’ti? Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘rāgo kho, āvuso, appasāvajjo dandhavirāgī, doso mahāsāvajjo khippavirāgī, moho mahāsāvajjo dandhavirāgī’ti.

[¶6] 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.’

> Pali: ‘Ko panāvuso, hetu ko paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattatī’ti? ‘“Subhanimittan”tissa vacanīyaṁ. Tassa subhanimittaṁ ayoniso manasi karoto anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattati. Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattatī’ti.

[¶7] 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.’

> Pali: ‘Ko panāvuso, hetu ko paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattatī’ti? ‘“Paṭighanimittan”tissa vacanīyaṁ. Tassa paṭighanimittaṁ ayoniso manasi karoto anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattati. Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattatī’ti.

[¶8] 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.’

> Pali: ‘Ko panāvuso, hetu ko paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattatī’ti? ‘“Ayoniso manasikāro”tissa vacanīyaṁ. Tassa ayoniso manasi karoto anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattati. Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattatī’ti.

[¶9] 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.’

> Pali: ‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti? ‘“Asubhanimittan”tissa vacanīyaṁ. Tassa asubhanimittaṁ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati. Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti.

[¶10] 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.’

> Pali: ‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti? ‘“Mettā cetovimuttī”tissa vacanīyaṁ. Tassa mettaṁ cetovimuttiṁ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati. Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti.

[¶11] 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.’”

> Pali: ‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva moho nuppajjati uppanno ca moho pahīyatī’ti? ‘“Yonisomanasikāro”tissa vacanīyaṁ. Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati. Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā moho nuppajjati uppanno ca moho pahīyatī’”ti.

[¶12] > Pali: Aṭṭhamaṁ.

[¶13] AN 3.69 · Unskillful Roots

> Pali: AN 3.69 · Akusalamūlasutta

[¶14] “Mendicants, there are these three unskillful roots. What three? Greed, hate, and delusion.

> Pali: “Tīṇimāni, bhikkhave, akusalamūlāni. Katamāni tīṇi? Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.

[¶15] 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.

> Pali: Yadapi, bhikkhave, lobho tadapi akusalamūlaṁ; yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. Itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavanti.

[¶16] 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.

> Pali: Yadapi, bhikkhave, doso tadapi akusalamūlaṁ; yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavanti.

[¶17] 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.

> Pali: Yadapi, bhikkhave, moho tadapi akusalamūlaṁ; yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; yadapi mūḷho mohena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. Itissame mohajā mohanidānā mohasamudayā mohapaccayā aneke pāpakā akusalā dhammā sambhavanti. Evarūpo cāyaṁ, bhikkhave, puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.

[¶18] 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.

> Pali: Kasmā cāyaṁ, bhikkhave, evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi? Tathāhāyaṁ, bhikkhave, puggalo parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno avajānāti, no paṭijānāti; abhūtena vuccamāno na ātappaṁ karoti, tassa nibbeṭhanāya itipetaṁ atacchaṁ itipetaṁ abhūtanti. Tasmā evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.

[¶19] 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.

> Pali: Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.

[¶20] 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.

> Pali: Dosajehi …pe… mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. Seyyathāpi, bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho anayaṁ āpajjati, byasanaṁ āpajjati, anayabyasanaṁ āpajjati; evamevaṁ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.

[¶21] These are the three unskillful roots.

> Pali: Dosajehi …pe… mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ. Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. Imāni kho, bhikkhave, tīṇi akusalamūlānīti.

[¶22] There are these three skillful roots. What three? Contentment, love, and understanding.

> Pali: Tīṇimāni, bhikkhave, kusalamūlāni. Katamāni tīṇi? Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.

[¶23] 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.

> Pali: Yadapi, bhikkhave, alobho tadapi kusalamūlaṁ; yadapi aluddho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; yadapi aluddho lobhena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ. Itissame alobhajā alobhanidānā alobhasamudayā alobhapaccayā aneke kusalā dhammā sambhavanti.

[¶24] 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.

> Pali: Yadapi, bhikkhave, adoso tadapi kusalamūlaṁ; yadapi aduṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; yadapi aduṭṭho dosena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ. Itissame adosajā adosanidānā adosasamudayā adosapaccayā aneke kusalā dhammā sambhavanti.

[¶25] 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.

> Pali: Yadapi, bhikkhave, amoho tadapi kusalamūlaṁ; yadapi amūḷho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; yadapi amūḷho mohena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ. Itissame amohajā amohanidānā amohasamudayā amohapaccayā aneke kusalā dhammā sambhavanti. Evarūpo cāyaṁ, bhikkhave, puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.

[¶26] 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.

> Pali: Kasmā cāyaṁ, bhikkhave, evarūpo puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi? Tathāhāyaṁ, bhikkhave, puggalo na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno paṭijānāti no avajānāti; abhūtena vuccamāno ātappaṁ karoti tassa nibbeṭhanāya: ‘itipetaṁ atacchaṁ, itipetaṁ abhūtan’ti. Tasmā evarūpo puggalo vuccati kālavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.

[¶27] 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.

> Pali: Evarūpassa, bhikkhave, puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. Diṭṭheva dhamme parinibbāyati.

[¶28] 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.

> Pali: Dosajā …pe… parinibbāyati. Mohajā …pe… parinibbāyati. Seyyathāpi bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho. Atha puriso āgaccheyya kudālapiṭakaṁ ādāya. So taṁ māluvālataṁ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi. So taṁ māluvālataṁ khaṇḍākhaṇḍikaṁ chindeyya, khaṇḍākhaṇḍikaṁ chetvā phāleyya, phāletvā sakalikaṁ sakalikaṁ kareyya, sakalikaṁ sakalikaṁ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahitvā masiṁ kareyya, masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evamassa tā, bhikkhave, māluvālatā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Evamevaṁ kho, bhikkhave, evarūpassa puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. Diṭṭheva dhamme parinibbāyati.

[¶29] These are the three skillful roots.”

> Pali: Dosajā …pe… mohajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. Diṭṭheva dhamme parinibbāyati. Imāni kho, bhikkhave, tīṇi kusalamūlānī”ti.

[¶30] > Pali: Navamaṁ.

## 14. The Great Chapter · AN 3.70

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/14/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/14/#p-N

[¶0] AN 3.70 · Sabbath

> Pali: AN 3.70 · Uposathasutta

[¶1] 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.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

[¶2] 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?”

> Pali: Atha kho visākhā migāramātā tadahuposathe yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā etadavoca: “handa kuto nu tvaṁ, visākhe, āgacchasi divā divassā”ti?

[¶3] “Today, sir, I’m observing the sabbath.”

> Pali: “Uposathāhaṁ, bhante, ajja upavasāmī”ti.

[¶4] “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.

> Pali: “Tayo khome, visākhe, uposathā. Katame tayo? Gopālakuposatho, nigaṇṭhuposatho, ariyuposatho.

[¶5] 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.

> Pali: Kathañca, visākhe, gopālakuposatho hoti? Seyyathāpi, visākhe, gopālako sāyanhasamaye sāmikānaṁ gāvo niyyātetvā iti paṭisañcikkhati: ‘ajja kho gāvo amukasmiñca amukasmiñca padese cariṁsu, amukasmiñca amukasmiñca padese pānīyāni piviṁsu; sve dāni gāvo amukasmiñca amukasmiñca padese carissanti, amukasmiñca amukasmiñca padese pānīyāni pivissantī’ti; evamevaṁ kho, visākhe, idhekacco uposathiko iti paṭisañcikkhati: ‘ahaṁ khvajja idañcidañca khādanīyaṁ khādiṁ, idañcidañca bhojanīyaṁ bhuñjiṁ; sve dānāhaṁ idañcidañca khādanīyaṁ khādissāmi, idañcidañca bhojanīyaṁ bhuñjissāmī’ti. So tena abhijjhāsahagatena cetasā divasaṁ atināmeti. Evaṁ kho, visākhe, gopālakuposatho hoti. Evaṁ upavuttho kho, visākhe, gopālakuposatho na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro.

[¶6] 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.

> Pali: Kathañca, visākhe, nigaṇṭhuposatho hoti? Atthi, visākhe, nigaṇṭhā nāma samaṇajātikā. Te sāvakaṁ evaṁ samādapenti: ‘ehi tvaṁ, ambho purisa, ye puratthimāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; ye pacchimāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; ye uttarāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; ye dakkhiṇāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhī’ti. Iti ekaccānaṁ pāṇānaṁ anuddayāya anukampāya samādapenti, ekaccānaṁ pāṇānaṁ nānuddayāya nānukampāya samādapenti. Te tadahuposathe sāvakaṁ evaṁ samādapenti: ‘ehi tvaṁ, ambho purisa, sabbacelāni nikkhipitvā evaṁ vadehi— nāhaṁ kvacani kassaci kiñcanatasmiṁ, na ca mama kvacani katthaci kiñcanatatthī’ti. Jānanti kho panassa mātāpitaro: ‘ayaṁ amhākaṁ putto’ti; sopi jānāti: ‘ime mayhaṁ mātāpitaro’ti. Jānāti kho panassa puttadāro: ‘ayaṁ mayhaṁ bhattā’ti; sopi jānāti: ‘ayaṁ mayhaṁ puttadāro’ti. Jānanti kho panassa dāsakammakaraporisā: ‘ayaṁ amhākaṁ ayyo’ti; sopi jānāti: ‘ime mayhaṁ dāsakammakaraporisā’ti. Iti yasmiṁ samaye sacce samādapetabbā musāvāde tasmiṁ samaye samādapenti. Idaṁ tassa musāvādasmiṁ vadāmi. So tassā rattiyā accayena bhoge adinnaṁyeva paribhuñjati. Idaṁ tassa adinnādānasmiṁ vadāmi. Evaṁ kho, visākhe, nigaṇṭhuposatho hoti. Evaṁ upavuttho kho, visākhe, nigaṇṭhuposatho na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro.

[¶7] 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.

> Pali: Kathañca, visākhe, ariyuposatho hoti? Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako tathāgataṁ anussarati: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Tassa tathāgataṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti.

[¶8] 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.

> Pali: Kathañca, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti? Kakkañca paṭicca mattikañca paṭicca udakañca paṭicca purisassa ca tajjaṁ vāyāmaṁ paṭicca, evaṁ kho, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti. Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

[¶9] 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.

> Pali: Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako tathāgataṁ anussarati: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Tassa tathāgataṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṁ vuccati, visākhe: ‘ariyasāvako brahmuposathaṁ upavasati, brahmunā saddhiṁ saṁvasati, brahmañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

[¶10] 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.

> Pali: Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako dhammaṁ anussarati: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. Tassa dhammaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti.

[¶11] 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.

> Pali: Kathañca, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti? Sottiñca paṭicca, cuṇṇañca paṭicca, udakañca paṭicca, purisassa ca tajjaṁ vāyāmaṁ paṭicca. Evaṁ kho, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti. Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

[¶12] 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.

> Pali: Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako dhammaṁ anussarati: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. Tassa dhammaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṁ vuccati, visākhe, ‘ariyasāvako dhammuposathaṁ upavasati, dhammena saddhiṁ saṁvasati, dhammañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

[¶13] 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.

> Pali: Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako saṅghaṁ anussarati: ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. Tassa saṅghaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti.

[¶14] 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.

> Pali: Kathañca, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti? Usmañca paṭicca, khārañca paṭicca, gomayañca paṭicca, udakañca paṭicca, purisassa ca tajjaṁ vāyāmaṁ paṭicca. Evaṁ kho, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti. Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

[¶15] 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.

> Pali: Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako saṅghaṁ anussarati: ‘suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassā’ti. Tassa saṅghaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṁ vuccati, visākhe, ‘ariyasāvako saṅghuposathaṁ upavasati, saṅghena saddhiṁ saṁvasati, saṅghañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

[¶16] 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.

> Pali: Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni. Tassa sīlaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti.

[¶17] 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.

> Pali: Kathañca, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti? Telañca paṭicca, chārikañca paṭicca, vālaṇḍupakañca paṭicca, purisassa ca tajjaṁ vāyāmaṁ paṭicca. Evaṁ kho, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti. Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

[¶18] 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.

> Pali: Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni …pe… samādhisaṁvattanikāni. Tassa sīlaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṁ vuccati, visākhe, ‘ariyasāvako sīluposathaṁ upavasati, sīlena saddhiṁ saṁvasati, sīlañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

[¶19] 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.

> Pali: Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako devatā anussarati: ‘santi devā cātumahārājikā, santi devā tāvatiṁsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṁvijjati. Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṁ sīlaṁ saṁvijjati. Yathārūpena sutena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṁ sutaṁ saṁvijjati. Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpo cāgo saṁvijjati. Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṁvijjatī’ti. Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.

[¶20] 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.

> Pali: Kathañca, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti? Ukkañca paṭicca, loṇañca paṭicca, gerukañca paṭicca, nāḷikasaṇḍāsañca paṭicca, purisassa ca tajjaṁ vāyāmaṁ paṭicca. Evaṁ kho, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti. Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

[¶21] 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.

> Pali: Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako devatā anussarati: ‘santi devā cātumahārājikā, santi devā tāvatiṁsā …pe… santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṁvijjati. Yathārūpena sīlena … sutena … cāgena … paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṁvijjatī’ti. Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṁ vuccati, visākhe, ‘ariyasāvako devatuposathaṁ upavasati, devatāhi saddhiṁ saṁvasati, devatā ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

[¶22] 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.

> Pali: Sa kho so, visākhe, ariyasāvako iti paṭisañcikkhati: ‘yāvajīvaṁ arahanto pāṇātipātaṁ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampī viharanti; ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi. Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati.

[¶23] 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.

> Pali: Yāvajīvaṁ arahanto adinnādānaṁ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti; ahampajja imañca rattiṁ imañca divasaṁ adinnādānaṁ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi. Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati.

[¶24] 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.

> Pali: Yāvajīvaṁ arahanto abrahmacariyaṁ pahāya brahmacārī ārācārī viratā methunā gāmadhammā; ahampajja imañca rattiṁ imañca divasaṁ abrahmacariyaṁ pahāya brahmacārī ārācārī virato methunā gāmadhammā. Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati.

[¶25] 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.

> Pali: Yāvajīvaṁ arahanto musāvādaṁ pahāya musāvādā paṭiviratā saccavādī saccasandhā thetā paccayikā avisaṁvādakā lokassa; ahampajja imañca rattiṁ imañca divasaṁ musāvādaṁ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati.

[¶26] 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.

> Pali: Yāvajīvaṁ arahanto surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā; ahampajja imañca rattiṁ imañca divasaṁ surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato. Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati.

[¶27] 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.

> Pali: Yāvajīvaṁ arahanto ekabhattikā rattūparatā viratā vikālabhojanā; ahampajja imañca rattiṁ imañca divasaṁ ekabhattiko rattūparato virato vikālabhojanā. Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati.

[¶28] 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.

> Pali: Yāvajīvaṁ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā; ahampajja imañca rattiṁ imañca divasaṁ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato. Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati.

[¶29] 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.’

> Pali: Yāvajīvaṁ arahanto uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṁ kappenti mañcake vā tiṇasanthārake vā; ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi mañcake vā tiṇasanthārake vā. Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti.

[¶30] 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.

> Pali: Evaṁ kho, visākhe, ariyuposatho hoti. Evaṁ upavuttho kho, visākhe, ariyuposatho mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro.

[¶31] 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.

> Pali: Kīvamahapphalo hoti kīvamahānisaṁso kīvamahājutiko kīvamahāvipphāro? Seyyathāpi, visākhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ— aṅgānaṁ, magadhānaṁ, kāsīnaṁ, kosalānaṁ, vajjīnaṁ, mallānaṁ, cetīnaṁ, vaṅgānaṁ, kurūnaṁ, pañcālānaṁ, macchānaṁ, sūrasenānaṁ, assakānaṁ, avantīnaṁ, gandhārānaṁ, kambojānaṁ, aṭṭhaṅgasamannāgatassa uposathassa etaṁ kalaṁ nāgghati soḷasiṁ. Taṁ kissa hetu? Kapaṇaṁ, visākhe, mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya.

[¶32] 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.’

> Pali: Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni pañca vassasatāni cātumahārājikānaṁ devānaṁ āyuppamāṇaṁ. Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya. Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: ‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’.

[¶33] 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.’

> Pali: Yaṁ, visākhe, mānusakaṁ vassasataṁ, tāvatiṁsānaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbaṁ vassasahassaṁ tāvatiṁsānaṁ devānaṁ āyuppamāṇaṁ. Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjeyya. Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: ‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’.

[¶34] 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.’

> Pali: Yāni, visākhe, mānusakāni dve vassasatāni, yāmānaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni dve vassasahassāni yāmānaṁ devānaṁ āyuppamāṇaṁ. Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā yāmānaṁ devānaṁ sahabyataṁ upapajjeyya. Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: ‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’.

[¶35] 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.’

> Pali: Yāni, visākhe, mānusakāni cattāri vassasatāni, tusitānaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni cattāri vassasahassāni tusitānaṁ devānaṁ āyuppamāṇaṁ. Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tusitānaṁ devānaṁ sahabyataṁ upapajjeyya. Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: ‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’.

[¶36] 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.’

> Pali: Yāni, visākhe, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṁ devānaṁ āyuppamāṇaṁ. Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjeyya. Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: ‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’.

[¶37] 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.’

> Pali: Yāni, visākhe, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṁ devānaṁ āyuppamāṇaṁ. Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyya. Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: ‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāyā’ti.

[¶38] 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.

> Pali: Pāṇaṁ na haññe na cadinnamādiye,
Musā na bhāse na ca majjapo siyā;
Abrahmacariyā virameyya methunā,
Rattiṁ na bhuñjeyya vikālabhojanaṁ.

[¶39] Not wearing garlands or applying fragrance,
you should sleep on a low bed, <j>or a mat on the ground.
This is the eight-factored sabbath, they say,
revealed by the Buddha, <j>who has gone to suffering’s end.

> Pali: Mālaṁ na dhāre na ca gandhamācare,
Mañce chamāyaṁ va sayetha santhate;
Etañhi aṭṭhaṅgikamāhuposathaṁ,
Buddhena dukkhantagunā pakāsitaṁ.

[¶40] 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.

> Pali: Cando ca suriyo ca ubho sudassanā,
Obhāsayaṁ anupariyanti yāvatā;
Tamonudā te pana antalikkhagā,
Nabhe pabhāsanti disāvirocanā.

[¶41] 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’—

> Pali: Etasmiṁ yaṁ vijjati antare dhanaṁ,
Muttā maṇi veḷuriyañca bhaddakaṁ;
Siṅgī suvaṇṇaṁ atha vāpi kañcanaṁ,
Yaṁ jātarūpaṁ haṭakanti vuccati.

[¶42] they’re not worth a sixteenth part
of the sabbath with its eight factors,
as starlight cannot rival the moon.

> Pali: Aṭṭhaṅgupetassa uposathassa,
Kalampi te nānubhavanti soḷasiṁ;
Candappabhā tāragaṇā ca sabbe.

[¶43] 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.”

> Pali: Tasmā hi nārī ca naro ca sīlavā,
Aṭṭhaṅgupetaṁ upavassuposathaṁ;
Puññāni katvāna sukhudrayāni,
Aninditā saggamupenti ṭhānan”ti.

[¶44] > Pali: Dasamaṁ.

[¶45] > Pali: Mahāvaggo sattamo.

[¶46] > Pali: Tassuddānaṁ

[¶47] > Pali: Titthabhayañca venāgo,
sarabho kesamuttiyā;
Sāḷho cāpi kathāvatthu,
titthiyamūluposathoti.

## 15. Ānanda · AN 3.71–3.80

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/15/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/15/#p-N

[¶0] AN 3.71 · With Channa

> Pali: AN 3.71 · Channasutta

[¶1] 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:

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho channo paribbājako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho channo paribbājako āyasmantaṁ ānandaṁ etadavoca:

[¶2] “Reverend Ānanda, do you advocate giving up greed, hate, and delusion?”

> Pali: “tumhepi, āvuso ānanda, rāgassa pahānaṁ paññāpetha, dosassa pahānaṁ paññāpetha, mohassa pahānaṁ paññāpethā”ti.

[¶3] “We do, reverend.”

> Pali: “Mayaṁ kho, āvuso, rāgassa pahānaṁ paññāpema, dosassa pahānaṁ paññāpema, mohassa pahānaṁ paññapemā”ti.

[¶4] “But what drawbacks have you seen, Reverend Ānanda, that you advocate giving up greed, hate, and delusion?”

> Pali: “Kiṁ pana tumhe, āvuso, rāge ādīnavaṁ disvā rāgassa pahānaṁ paññāpetha, kiṁ dose ādīnavaṁ disvā dosassa pahānaṁ paññāpetha, kiṁ mohe ādīnavaṁ disvā mohassa pahānaṁ paññāpethā”ti?

[¶5] “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.

> Pali: “Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti; rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati; rāge pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati. Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti; rāge pahīne attatthampi yathābhūtaṁ pajānāti, paratthampi yathābhūtaṁ pajānāti, ubhayatthampi yathābhūtaṁ pajānāti. Rāgo kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko.

[¶6] A hateful person, overcome by hate, intends to hurt themselves, hurt others, and hurt both. …

> Pali: Duṭṭho kho, āvuso, dosena …pe…

[¶7] 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.

> Pali: mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti; mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati; mohe pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati. Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti; mohe pahīne attatthampi yathābhūtaṁ pajānāti, paratthampi yathābhūtaṁ pajānāti, ubhayatthampi yathābhūtaṁ pajānāti. Moho kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko.

[¶8] This is the drawback we’ve seen in greed, hate, and delusion, and this is why we advocate giving them up.”

> Pali: Idaṁ kho mayaṁ, āvuso, rāge ādīnavaṁ disvā rāgassa pahānaṁ paññāpema. Idaṁ dose ādīnavaṁ disvā dosassa pahānaṁ paññāpema. Idaṁ mohe ādīnavaṁ disvā mohassa pahānaṁ paññāpemā”ti.

[¶9] “But, reverend, is there a path and a practice for giving up that greed, hate, and delusion?”

> Pali: “Atthi panāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti?

[¶10] “There is, reverend, a path and a practice for giving up that greed, hate, and delusion.”

> Pali: “Atthāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti.

[¶11] “Well, what is it?”

> Pali: “Katamo panāvuso, maggo katamā paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti?

[¶12] “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.”

> Pali: “Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti.

[¶13] “This is a fine path, a fine practice, for giving up that greed, hate, and delusion. Just this much is enough for diligence.”

> Pali: “Bhaddako kho, āvuso, maggo bhaddikā paṭipadā etassa rāgassa dosassa mohassa pahānāya. Alañca panāvuso ānanda, appamādāyā”ti.

[¶14] > Pali: Paṭhamaṁ.

[¶15] AN 3.72 · A Disciple of the Ājīvakas

> Pali: AN 3.72 · Ājīvakasutta

[¶16] 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:

> Pali: Ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme. Atha kho aññataro ājīvakasāvako gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so ājīvakasāvako gahapati āyasmantaṁ ānandaṁ etadavoca:

[¶17] “Honorable Ānanda, whose teaching is well explained? Who in the world is practicing well? Who in the world has done well?”

> Pali: “Kesaṁ no, bhante ānanda, dhammo svākkhāto? Ke loke suppaṭipannā? Ke loke sukatā”ti?

[¶18] “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?”

> Pali: “Tena hi, gahapati, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, gahapati, ye rāgassa pahānāya dhammaṁ desenti, dosassa pahānāya dhammaṁ desenti, mohassa pahānāya dhammaṁ desenti, tesaṁ dhammo svākkhāto no vā? Kathaṁ vā te ettha hotī”ti?

[¶19] “The teaching of those who teach for giving up greed, hate, and delusion is well explained. That’s how I see it.”

> Pali: “Ye, bhante, rāgassa pahānāya dhammaṁ desenti, dosassa pahānāya dhammaṁ desenti, mohassa pahānāya dhammaṁ desenti, tesaṁ dhammo svākkhāto. Evaṁ me ettha hotī”ti.

[¶20] “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?”

> Pali: “Taṁ kiṁ maññasi, gahapati, ye rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā no vā? Kathaṁ vā te ettha hotī”ti?

[¶21] “Those who practice for giving up greed, hate, and delusion are practicing well. That’s how I see it.”

> Pali: “Ye, bhante, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā. Evaṁ me ettha hotī”ti.

[¶22] “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?”

> Pali: “Taṁ kiṁ maññasi, gahapati, yesaṁ rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, yesaṁ doso pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, yesaṁ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, te loke sukatā no vā? Kathaṁ vā te ettha hotī”ti?

[¶23] “Those who’ve given up greed, hate, and delusion have done well in the world. That’s how I see it.”

> Pali: “Yesaṁ, bhante, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, yesaṁ doso pahīno …pe… yesaṁ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, te loke sukatā. Evaṁ me ettha hotī”ti.

[¶24] “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.’”

> Pali: “Iti kho, gahapati, tayāvetaṁ byākataṁ: ‘ye, bhante, rāgassa pahānāya dhammaṁ desenti, dosassa pahānāya dhammaṁ desenti, mohassa pahānāya dhammaṁ desenti, tesaṁ dhammo svākkhāto’ti. Tayāvetaṁ byākataṁ: ‘ye, bhante, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā’ti. Tayāvetaṁ byākataṁ: ‘yesaṁ, bhante, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, yesaṁ doso pahīno …pe… yesaṁ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, te loke sukatā’”ti.

[¶25] “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.

> Pali: “Acchariyaṁ, bhante, abbhutaṁ, bhante. Na ceva nāma sadhammukkaṁsanā bhavissati, na ca paradhammāpasādanā. Āyataneva dhammadesanā, attho ca vutto, attā ca anupanīto. Tumhe, bhante ānanda, rāgassa pahānāya dhammaṁ desetha, dosassa …pe… mohassa pahanāya dhammaṁ desetha. Tumhākaṁ, bhante ānanda, dhammo svākkhāto. Tumhe, bhante ānanda, rāgassa pahānāya paṭipannā, dosassa …pe… mohassa pahānāya paṭipannā. Tumhe, bhante, loke suppaṭipannā. Tumhākaṁ, bhante ānanda, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, tumhākaṁ doso pahīno …pe… tumhākaṁ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Tumhe loke sukatā.

[¶26] 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.”

> Pali: Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ ayyena ānandena anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante ānanda, taṁ bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ ayyo ānando dhāretu, ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶27] > Pali: Dutiyaṁ.

[¶28] AN 3.73 · With Mahānāma the Sakyan

> Pali: AN 3.73 · Mahānāmasakkasutta

[¶29] 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:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Tena kho pana samayena bhagavā gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca:

[¶30] “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?”

> Pali: “dīgharattāhaṁ, bhante, bhagavatā evaṁ dhammaṁ desitaṁ ājānāmi: ‘samāhitassa ñāṇaṁ, no asamāhitassā’ti. Samādhi nu kho, bhante, pubbe, pacchā ñāṇaṁ; udāhu ñāṇaṁ pubbe, pacchā samādhī”ti?

[¶31] 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?”

> Pali: Atha kho āyasmato ānandassa etadahosi: “bhagavā kho gilānavuṭṭhito aciravuṭṭhito gelaññā. Ayañca mahānāmo sakko bhagavantaṁ atigambhīraṁ pañhaṁ pucchati. Yannūnāhaṁ mahānāmaṁ sakkaṁ ekamantaṁ apanetvā dhammaṁ deseyyan”ti.

[¶32] 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.

> Pali: Atha kho āyasmā ānando mahānāmaṁ sakkaṁ bāhāyaṁ gahetvā ekamantaṁ apanetvā mahānāmaṁ sakkaṁ etadavoca: “sekhampi kho, mahānāma, sīlaṁ vuttaṁ bhagavatā, asekhampi sīlaṁ vuttaṁ bhagavatā; sekhopi samādhi vutto bhagavatā, asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā. Katamañca, mahānāma, sekhaṁ sīlaṁ? Idha, mahānāma, bhikkhu sīlavā hoti pātimokkhasaṁvarasaṁvuto viharati …pe… samādāya sikkhati sikkhāpadesu. Idaṁ vuccati, mahānāma, sekhaṁ sīlaṁ.

[¶33] 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.

> Pali: Katamo ca, mahānāma, sekho samādhi? Idha, mahānāma, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, mahānāma, sekho samādhi.

[¶34] 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.

> Pali: Katamā ca, mahānāma, sekhā paññā? Idha, mahānāma, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Ayaṁ vuccati, mahānāma, sekhā paññā.

[¶35] 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.

> Pali: Sa kho so, mahānāma, ariyasāvako evaṁ sīlasampanno evaṁ samādhisampanno evaṁ paññāsampanno āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶36] In this way the Buddha has spoken of the ethics, immersion, and wisdom of both a trainee and an adept.”

> Pali: Evaṁ kho, mahānāma, sekhampi sīlaṁ vuttaṁ bhagavatā, asekhampi sīlaṁ vuttaṁ bhagavatā; sekhopi samādhi vutto bhagavatā, asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā”ti.

[¶37] > Pali: Tatiyaṁ.

[¶38] AN 3.74 · Jains

> Pali: AN 3.74 · Nigaṇṭhasutta

[¶39] 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:

> Pali: Ekaṁ samayaṁ āyasmā ānando vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho abhayo ca licchavi paṇḍitakumārako ca licchavi yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho abhayo licchavi āyasmantaṁ ānandaṁ etadavoca:

[¶40] “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?”

> Pali: “nigaṇṭho, bhante, nāṭaputto sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti: ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. So purāṇānaṁ kammānaṁ tapasā byantībhāvaṁ paññāpeti navānaṁ kammānaṁ akaraṇā setughātaṁ. Iti kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissati— evametissā sandiṭṭhikāya nijjarāya visuddhiyā samatikkamo hoti. Idha, bhante, bhagavā kimāhā”ti?

[¶41] “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?

> Pali: “Tisso kho imā, abhaya, nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Katamā tisso?

[¶42] 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.

> Pali: Idha, abhaya, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhīti.

[¶43] 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.

> Pali: Sa kho so, abhaya, bhikkhu evaṁ sīlasampanno vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhīti.

[¶44] 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.

> Pali: Sa kho so, abhaya, bhikkhu evaṁ samādhisampanno āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhīti.

[¶45] These are the three kinds of purification by wearing away that have been rightly explained by the Buddha … in order to realize extinguishment.”

> Pali: Imā kho, abhaya, tisso nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.

[¶46] 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?”

> Pali: Evaṁ vutte, paṇḍitakumārako licchavi abhayaṁ licchaviṁ etadavoca: “kiṁ pana tvaṁ, samma abhaya, āyasmato ānandassa subhāsitaṁ subhāsitato nābbhanumodasī”ti?

[¶47] “How could I not agree with what was said so well by Ānanda? If anyone didn’t agree with him, their head would explode!”

> Pali: “Kyāhaṁ, samma paṇḍitakumāraka, āyasmato ānandassa subhāsitaṁ subhāsitato nābbhanumodissāmi. Muddhāpi tassa vipateyya yo āyasmato ānandassa subhāsitaṁ subhāsitato nābbhanumodeyyā”ti.

[¶48] > Pali: Catutthaṁ.

[¶49] AN 3.75 · Support

> Pali: AN 3.75 · Nivesakasutta

[¶50] Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:

[¶51] “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?

> Pali: “Ye, ānanda, anukampeyyātha ye ca sotabbaṁ maññeyyuṁ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, tīsu ṭhānesu samādapetabbā nivesetabbā patiṭṭhāpetabbā. Katamesu tīsu?

[¶52] 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.’

> Pali: Buddhe aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ, buddho bhagavā’ti,

[¶53] 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.’

> Pali: dhamme aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti,

[¶54] 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.’

> Pali: saṅghe aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā: ‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.

[¶55] 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.

> Pali: Siyā, ānanda, catunnaṁ mahābhūtānaṁ aññathattaṁ— pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṁ tatridaṁ aññathattaṁ. So vatānanda, buddhe aveccappasādena samannāgato ariyasāvako nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjissatīti netaṁ ṭhānaṁ vijjati.

[¶56] 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.

> Pali: Siyā, ānanda, catunnaṁ mahābhūtānaṁ aññathattaṁ— pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva dhamme …pe… na tveva saṅghe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṁ tatridaṁ aññathattaṁ. So vatānanda, saṅghe aveccappasādena samannāgato ariyasāvako nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjissatīti netaṁ ṭhānaṁ vijjati.

[¶57] 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.”

> Pali: Ye, ānanda, anukampeyyātha ye ca sotabbaṁ maññeyyuṁ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, imesu tīsu ṭhānesu samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti.

[¶58] > Pali: Pañcamaṁ.

[¶59] AN 3.76 · Continued Existence (1st)

> Pali: AN 3.76 · Paṭhamabhavasutta

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

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶61] “Sir, they speak of this thing called ‘continued existence’. How is continued existence defined?”

> Pali: “bhavo, bhavoti, bhante, vuccati. Kittāvatā nu kho, bhante, bhavo hotī”ti?

[¶62] “If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?”

> Pali: “Kāmadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho kāmabhavo paññāyethā”ti?

[¶63] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶64] “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.

> Pali: “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…)

[¶65] 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?”

> Pali: Rūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho rūpabhavo paññāyethā”ti?

[¶66] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶67] “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.

> Pali: “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…)

[¶68] If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?”

> Pali: Arūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho arūpabhavo paññāyethā”ti?

[¶69] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶70] “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.”

> Pali: “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. Evaṁ kho, ānanda, bhavo hotī”ti.

[¶71] > Pali: Chaṭṭhaṁ.

[¶72] AN 3.77 · Continued Existence (2nd)

> Pali: AN 3.77 · Dutiyabhavasutta

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

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami …pe… āyasmā ānando bhagavantaṁ etadavoca:

[¶74] “Sir, they speak of this thing called ‘continued existence’. How is continued existence defined?”

> Pali: “bhavo, bhavoti, bhante, vuccati. Kittāvatā nu kho, bhante, bhavo hotī”ti?

[¶75] “If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?”

> Pali: “Kāmadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho kāmabhavo paññāyethā”ti?

[¶76] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶77] “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.

> Pali: “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti.

[¶78] 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?”

> Pali: Rūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho rūpabhavo paññāyethā”ti?

[¶79] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶80] “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.

> Pali: “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti.

[¶81] If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?”

> Pali: Arūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho arūpabhavo paññāyethā”ti?

[¶82] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶83] “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.”

> Pali: “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. Evaṁ kho, ānanda, bhavo hotī”ti.

[¶84] > Pali: Sattamaṁ.

[¶85] AN 3.78 · Precepts and Observances

> Pali: AN 3.78 · Sīlabbatasutta

[¶86] 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?”

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “sabbaṁ nu kho, ānanda, sīlabbataṁ jīvitaṁ brahmacariyaṁ upaṭṭhānasāraṁ saphalan”ti?

[¶87] “This matter is not categorical, sir.”

> Pali: “Na khvettha, bhante, ekaṁsenā”ti.

[¶88] “Well then, Ānanda, break it down.”

> Pali: “Tena hānanda, vibhajassū”ti.

[¶89] “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.”

> Pali: “Yañhissa, bhante, sīlabbataṁ jīvitaṁ brahmacariyaṁ upaṭṭhānasāraṁ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, evarūpaṁ sīlabbataṁ jīvitaṁ brahmacariyaṁ upaṭṭhānasāraṁ aphalaṁ. Yañca khvāssa, bhante, sīlabbataṁ jīvitaṁ brahmacariyaṁ upaṭṭhānasāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṁ sīlabbataṁ jīvitaṁ brahmacariyaṁ upaṭṭhānasāraṁ saphalan”ti.

[¶90] That is what Venerable Ānanda said, and the Teacher concurred.

> Pali: Idamavoca āyasmā ānando. Samanuñño satthā ahosi.

[¶91] 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.”

> Pali: Atha kho āyasmā ānando “samanuñño me satthā”ti, uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā acirapakkante āyasmante ānande bhikkhū āmantesi: “sekho, bhikkhave, ānando; na ca panassa sulabharūpo samasamo paññāyā”ti.

[¶92] > Pali: Aṭṭhamaṁ.

[¶93] AN 3.79 · Fragrances

> Pali: AN 3.79 · Gandhajātasutta

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

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶95] “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?”

> Pali: “Tīṇimāni, bhante, gandhajātāni, yesaṁ anuvātaṁyeva gandho gacchati, no paṭivātaṁ. Katamāni tīṇi? Mūlagandho, sāragandho, pupphagandho— imāni kho, bhante, tīṇi gandhajātāni, yesaṁ anuvātaṁyeva gandho gacchati, no paṭivātaṁ. Atthi nu kho, bhante, kiñci gandhajātaṁ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti?

[¶96] “There is, Ānanda, such a kind of fragrance.”

> Pali: “Atthānanda, kiñci gandhajātaṁ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti.

[¶97] “So what, sir, is that kind of fragrance?”

> Pali: “Katamañca pana, bhante, gandhajātaṁ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti?

[¶98] “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.

> Pali: “Idhānanda, yasmiṁ gāme vā nigame vā itthī vā puriso vā buddhaṁ saraṇaṁ gato hoti, dhammaṁ saraṇaṁ gato hoti, saṅghaṁ saraṇaṁ gato hoti, pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo, vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato.

[¶99] 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.

> Pali: Tassa disāsu samaṇabrāhmaṇā vaṇṇaṁ bhāsanti: ‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā buddhaṁ saraṇaṁ gato hoti, dhammaṁ saraṇaṁ gato hoti, saṅghaṁ saraṇaṁ gato hoti, pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo, vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato’ti. Devatāpissa vaṇṇaṁ bhāsanti: ‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā buddhaṁ saraṇaṁ gato hoti, dhammaṁ saraṇaṁ gato hoti, saṅghaṁ saraṇaṁ gato hoti, pāṇātipātā paṭivirato hoti …pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo, vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato’ti. Idaṁ kho taṁ, ānanda, gandhajātaṁ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatīti.

[¶100] The fragrance of flowers <j>doesn’t spread against the wind,
nor sandalwood, pinwheel flowers, or jasmine;
but the fragrance of the good <j>spreads against the wind;
a true person’s virtue spreads in every direction.”

> Pali: Na pupphagandho paṭivātameti,
Na candanaṁ tagaramallikā vā;
Satañca gandho paṭivātameti,
Sabbā disā sappuriso pavāyatī”ti.

[¶101] > Pali: Navamaṁ.

[¶102] AN 3.80 · Lesser

> Pali: AN 3.80 · Cūḷanikāsutta

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

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶104] “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?”

> Pali: “sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: ‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpesī’ti. Bhagavā pana, bhante, arahaṁ sammāsambuddho kīvatakaṁ pahoti sarena viññāpetun”ti?

[¶105] “He was a disciple, Ānanda. Realized Ones are immeasurable.”

> Pali: “Sāvako so, ānanda, appameyyā tathāgatā”ti.

[¶106] For a second time …

> Pali: Dutiyampi kho āyasmā ānando bhagavantaṁ etadavoca: “sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: ‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpesī’ti. Bhagavā pana, bhante, arahaṁ sammāsambuddho kīvatakaṁ pahoti sarena viññāpetun”ti? “Sāvako so, ānanda, appameyyā tathāgatā”ti.

[¶107] 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?”

> Pali: Tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca: “sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: ‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpesī’ti. Bhagavā pana, bhante, arahaṁ sammāsambuddho kīvatakaṁ pahoti sarena viññāpetun”ti?

[¶108] “Ānanda, have you heard of a thousandfold lesser world system, a galaxy?”

> Pali: “Sutā te, ānanda, sahassī cūḷanikā lokadhātū”ti?

[¶109] “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha speak. The mendicants will listen and remember it.”

> Pali: “Etassa, bhagavā, kālo; etassa, sugata, kālo, yaṁ bhagavā bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.

[¶110] “Well then, Ānanda, listen and apply your mind well, I will speak.”

> Pali: “Tenahānanda, suṇāhi sādhukaṁ manasi karohi, bhāsissāmī”ti.

[¶111] “Yes, sir,” Ānanda replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca:

[¶112] “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’.

> Pali: “Yāvatā, ānanda, candimasūriyā pariharanti, disā bhanti virocanā, tāva sahassadhā loko. Tasmiṁ sahassadhā loke sahassaṁ candānaṁ, sahassaṁ sūriyānaṁ, sahassaṁ sinerupabbatarājānaṁ, sahassaṁ jambudīpānaṁ, sahassaṁ aparagoyānānaṁ, sahassaṁ uttarakurūnaṁ, sahassaṁ pubbavidehānaṁ, cattāri mahāsamuddasahassāni, cattāri mahārājasahassāni, sahassaṁ cātumahārājikānaṁ, sahassaṁ tāvatiṁsānaṁ, sahassaṁ yāmānaṁ, sahassaṁ tusitānaṁ, sahassaṁ nimmānaratīnaṁ, sahassaṁ paranimmitavasavattīnaṁ, sahassaṁ brahmalokānaṁ— ayaṁ vuccatānanda, sahassī cūḷanikā lokadhātu.

[¶113] A world system that extends for a thousand galaxies is called a millionfold middling world system, a ‘galactic cluster’.

> Pali: Yāvatānanda, sahassī cūḷanikā lokadhātu tāva sahassadhā loko. Ayaṁ vuccatānanda, dvisahassī majjhimikā lokadhātu.

[¶114] A world system that extends for a thousand galactic clusters is called a billionfold great world system, a ‘galactic supercluster’.

> Pali: Yāvatānanda, dvisahassī majjhimikā lokadhātu tāva sahassadhā loko. Ayaṁ vuccatānanda, tisahassī mahāsahassī lokadhātu.

[¶115] If he wished, Ānanda, a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.”

> Pali: Ākaṅkhamāno, ānanda, tathāgato tisahassimahāsahassilokadhātuṁ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti.

[¶116] “But how would the Buddha make his voice heard so far?”

> Pali: “Yathā kathaṁ pana, bhante, bhagavā tisahassimahāsahassilokadhātuṁ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti?

[¶117] “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.”

> Pali: “Idhānanda, tathāgato tisahassimahāsahassilokadhātuṁ obhāsena phareyya. Yadā te sattā taṁ ālokaṁ sañjāneyyuṁ, atha tathāgato ghosaṁ kareyya saddamanussāveyya. Evaṁ kho, ānanda, tathāgato tisahassimahāsahassilokadhātuṁ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti.

[¶118] When he said this, Venerable Ānanda said, “I’m so fortunate, so very fortunate, to have a teacher with such power and might!”

> Pali: Evaṁ vutte, āyasmā ānando āyasmantaṁ udāyiṁ etadavoca: “lābhā vata me, suladdhaṁ vata me, yassa me satthā evaṁmahiddhiko evaṁmahānubhāvo”ti.

[¶119] 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?”

> Pali: Evaṁ vutte, āyasmā udāyī āyasmantaṁ ānandaṁ etadavoca: “kiṁ tuyhettha, āvuso ānanda, yadi te satthā evaṁmahiddhiko evaṁmahānubhāvo”ti?

[¶120] 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.”

> Pali: Evaṁ vutte, bhagavā āyasmantaṁ udāyiṁ etadavoca: “mā hevaṁ, udāyi, mā hevaṁ, udāyi. Sace, udāyi, ānando avītarāgo kālaṁ kareyya, tena cittappasādena sattakkhattuṁ devesu devarajjaṁ kāreyya, sattakkhattuṁ imasmiṁyeva jambudīpe mahārajjaṁ kāreyya. Api ca, udāyi, ānando diṭṭheva dhamme parinibbāyissatī”ti.

[¶121] > Pali: Dasamaṁ.

[¶122] > Pali: Ānandavaggo tatiyo.

[¶123] > Pali: Tassuddānaṁ

[¶124] > Pali: Channo ājīvako sakko,
nigaṇṭho ca nivesako;
Duve bhavā sīlabbataṁ,
gandhajātañca cūḷanīti.

## 16. Ascetics · AN 3.81–3.91

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/16/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/16/#p-N

[¶0] AN 3.81 · Ascetics

> Pali: AN 3.81 · Samaṇasutta

[¶1] “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.

> Pali: “Tīṇimāni, bhikkhave, samaṇassa samaṇiyāni samaṇakaraṇīyāni. Katamāni tīṇi? Adhisīlasikkhāsamādānaṁ, adhicittasikkhāsamādānaṁ, adhipaññāsikkhāsamādānaṁ— imāni kho, bhikkhave, tīṇi samaṇassa samaṇiyāni samaṇakaraṇīyāni.

[¶2] 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.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 3.82 · The Donkey

> Pali: AN 3.82 · Gadrabhasutta

[¶5] “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!’

> Pali: “Seyyathāpi, bhikkhave, gadrabho gogaṇaṁ piṭṭhito piṭṭhito anubandho hoti: ‘ahampi dammo, ahampi dammo’ti. Tassa na tādiso vaṇṇo hoti seyyathāpi gunnaṁ, na tādiso saro hoti seyyathāpi gunnaṁ, na tādisaṁ padaṁ hoti seyyathāpi gunnaṁ. So gogaṇaṁyeva piṭṭhito piṭṭhito anubandho hoti: ‘ahampi dammo, ahampi dammo’ti.

[¶6] 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!’

> Pali: Evamevaṁ kho, bhikkhave, idhekacco bhikkhu bhikkhusaṅghaṁ piṭṭhito piṭṭhito anubandho hoti: ‘ahampi bhikkhu, ahampi bhikkhū’ti. Tassa na tādiso chando hoti adhisīlasikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ, na tādiso chando hoti adhicittasikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ, na tādiso chando hoti adhipaññāsikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ. So bhikkhusaṅghaṁyeva piṭṭhito piṭṭhito anubandho hoti: ‘ahampi bhikkhu, ahampi bhikkhū’ti.

[¶7] 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.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶8] > Pali: Dutiyaṁ.

[¶9] AN 3.83 · Fields

> Pali: AN 3.83 · Khettasutta

[¶10] “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.

> Pali: “Tīṇimāni, bhikkhave, kassakassa gahapatissa pubbe karaṇīyāni. Katamāni tīṇi? Idha, bhikkhave, kassako gahapati paṭikacceva khettaṁ sukaṭṭhaṁ karoti sumatikataṁ. Paṭikacceva khettaṁ sukaṭṭhaṁ karitvā sumatikataṁ kālena bījāni patiṭṭhāpeti. Kālena bījāni patiṭṭhāpetvā samayena udakaṁ abhinetipi apanetipi. Imāni kho, bhikkhave, tīṇi kassakassa gahapatissa pubbe karaṇīyāni.

[¶11] 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.

> Pali: Evamevaṁ kho, bhikkhave, tīṇimāni bhikkhussa pubbe karaṇīyāni. Katamāni tīṇi? Adhisīlasikkhāsamādānaṁ, adhicittasikkhāsamādānaṁ, adhipaññāsikkhāsamādānaṁ— imāni kho, bhikkhave, tīṇi bhikkhussa pubbe karaṇīyāni.

[¶12] 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.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶13] > Pali: Tatiyaṁ.

[¶14] AN 3.84 · The Vajji

> Pali: AN 3.84 · Vajjiputtasutta

[¶15] 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:

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho aññataro vajjiputtako bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so vajjiputtako bhikkhu bhagavantaṁ etadavoca:

[¶16] “Sir, each fortnight over a hundred and fifty training rules are recited. I’m not able to train in them.”

> Pali: “sādhikamidaṁ, bhante, diyaḍḍhasikkhāpadasataṁ anvaddhamāsaṁ uddesaṁ āgacchati. Nāhaṁ, bhante, ettha sakkomi sikkhitun”ti.

[¶17] “But monk, are you able to train in three trainings: the higher ethics, the higher mind, and the higher wisdom?”

> Pali: “Sakkhissasi pana tvaṁ, bhikkhu, tīsu sikkhāsu sikkhituṁ— adhisīlasikkhāya, adhicittasikkhāya adhipaññāsikkhāyā”ti?

[¶18] “I am, sir.”

> Pali: “Sakkomahaṁ, bhante, tīsu sikkhāsu sikkhituṁ— adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāyā”ti.

[¶19] “So, monk, you should train in these three trainings: the higher ethics, the higher mind, and the higher wisdom.

> Pali: “Tasmātiha tvaṁ, bhikkhu, tīsu sikkhāsu sikkhassu— adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāya.

[¶20] As you train in these, you will give up greed, hate, and delusion. Then you won’t do anything unskillful, or practice anything bad.”

> Pali: Yato kho tvaṁ, bhikkhu, adhisīlampi sikkhissasi, adhicittampi sikkhissasi, adhipaññampi sikkhissasi, tassa tuyhaṁ bhikkhu adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyissati, doso pahīyissati, moho pahīyissati. So tvaṁ rāgassa pahānā dosassa pahānā mohassa pahānā yaṁ akusalaṁ na taṁ karissasi, yaṁ pāpaṁ na taṁ sevissasī”ti.

[¶21] 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.

> Pali: Atha kho so bhikkhu aparena samayena adhisīlampi sikkhi, adhicittampi sikkhi, adhipaññampi sikkhi. Tassa adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyi, doso pahīyi, moho pahīyi. So rāgassa pahānā dosassa pahānā mohassa pahānā yaṁ akusalaṁ taṁ nākāsi, yaṁ pāpaṁ taṁ na sevīti.

[¶22] > Pali: Catutthaṁ.

[¶23] AN 3.85 · A Trainee

> Pali: AN 3.85 · Sekkhasutta

[¶24] Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶25] “Sir, they speak of the one called ‘a trainee’. How is a trainee defined?”

> Pali: “‘Sekho, sekho’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sekho hotī”ti?

[¶26] “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’.

> Pali: “Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccati. Kiñca sikkhati? Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati. Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccatīti.

[¶27] As a trainee trains,
following the straight road,
first they know about ending;
enlightenment follows in the same lifetime.

> Pali: Sekhassa sikkhamānassa,
ujumaggānusārino;
Khayasmiṁ paṭhamaṁ ñāṇaṁ,
tato aññā anantarā.

[¶28] Then the knowledge comes
such a one, freed through enlightenment,
with the end of the fetters of continued existence:
‘My freedom is unshakable.’”

> Pali: Tato aññāvimuttassa,
ñāṇaṁ ve hoti tādino;
Akuppā me vimuttīti,
bhavasaṁyojanakkhaye”ti.

[¶29] > Pali: Pañcamaṁ.

[¶30] AN 3.86 · Training (1st)

> Pali: AN 3.86 · Paṭhamasikkhāsutta

[¶31] “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.

> Pali: “Sādhikamidaṁ, bhikkhave, diyaḍḍhasikkhāpadasataṁ anvaddhamāsaṁ uddesaṁ āgacchati, yattha attakāmā kulaputtā sikkhanti. Tisso imā, bhikkhave, sikkhā yatthetaṁ sabbaṁ samodhānaṁ gacchati. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā adhipaññāsikkhā— imā kho, bhikkhave, tisso sikkhā, yatthetaṁ sabbaṁ samodhānaṁ gacchati.

[¶32] 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.

> Pali: Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ mattaso kārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṁ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

[¶33] 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.

> Pali: Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ mattaso kārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṁ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti.

[¶34] 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.

> Pali: Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ paripūrakārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṁ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

[¶35] 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.

> Pali: Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ paripūrakārī paññāya paripūrakārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṁ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶36] 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.”

> Pali: Iti kho, bhikkhave, padesaṁ padesakārī ārādheti paripūraṁ paripūrakārī. Avañjhāni tvevāhaṁ, bhikkhave, sikkhāpadāni vadāmī”ti.

[¶37] > Pali: Chaṭṭhaṁ.

[¶38] AN 3.87 · Training (2nd)

> Pali: AN 3.87 · Dutiyasikkhāsutta

[¶39] “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.

> Pali: “Sādhikamidaṁ, bhikkhave, diyaḍḍhasikkhāpadasataṁ anvaddhamāsaṁ uddesaṁ āgacchati yattha attakāmā kulaputtā sikkhanti. Tisso imā, bhikkhave, sikkhā yatthetaṁ sabbaṁ samodhānaṁ gacchati. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā— imā kho, bhikkhave, tisso sikkhā yatthetaṁ sabbaṁ samodhānaṁ gacchati.

[¶40] 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.

> Pali: Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ mattaso kārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṁ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So tiṇṇaṁ saṁyojanānaṁ parikkhayā sattakkhattuparamo hoti. Sattakkhattuparamaṁ deve ca manusse ca sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. So tiṇṇaṁ saṁyojanānaṁ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. So tiṇṇaṁ saṁyojanānaṁ parikkhayā ekabījī hoti, ekaṁyeva mānusakaṁ bhavaṁ nibbattetvā dukkhassantaṁ karoti. So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti.

[¶41] 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.

> Pali: Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ paripūrakārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṁ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto akaniṭṭhagāmī. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti.

[¶42] 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.

> Pali: Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ paripūrakārī paññāya paripūrakārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṁ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶43] 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.”

> Pali: Iti kho, bhikkhave, padesaṁ padesakārī ārādheti, paripūraṁ paripūrakārī, avañjhāni tvevāhaṁ, bhikkhave, sikkhāpadāni vadāmī”ti.

[¶44] > Pali: Sattamaṁ.

[¶45] AN 3.88 · Training (3rd)

> Pali: AN 3.88 · Tatiyasikkhāsutta

[¶46] “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.

> Pali: “Sādhikamidaṁ, bhikkhave, diyaḍḍhasikkhāpadasataṁ anvaddhamāsaṁ uddesaṁ āgacchati yattha attakāmā kulaputtā sikkhanti. Tisso imā, bhikkhave, sikkhā yatthetaṁ sabbaṁ samodhānaṁ gacchati. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā— imā kho, bhikkhave, tisso sikkhā yatthetaṁ sabbaṁ samodhānaṁ gacchati.

[¶47] 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.

> Pali: Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ paripūrakārī paññāya paripūrakārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṁ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.

[¶48] 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.

> Pali: So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶49] If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished between one life and the next.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti.

[¶50] If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished upon landing.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti.

[¶51] If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished without extra effort.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti.

[¶52] If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished with extra effort.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti.

[¶53] If they don’t penetrate so far, with the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto hoti akaniṭṭhagāmī.

[¶54] 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.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā, rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti.

[¶55] 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.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā ekabījī hoti, ekaṁyeva mānusakaṁ bhavaṁ nibbattetvā dukkhassantaṁ karoti.

[¶56] 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.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṁsaritvā dukkhassantaṁ karoti.

[¶57] 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.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṁ deve ca manusse ca sandhāvitvā saṁsaritvā dukkhassantaṁ karoti.

[¶58] 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.”

> Pali: Iti kho, bhikkhave, paripūraṁ paripūrakārī ārādheti padesaṁ padesakārī. Avañjhāni tvevāhaṁ, bhikkhave, sikkhāpadāni vadāmī”ti.

[¶59] > Pali: Aṭṭhamaṁ.

[¶60] AN 3.89 · Three Trainings (1st)

> Pali: AN 3.89 · Paṭhamasikkhattayasutta

[¶61] “Mendicants, these are the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom.

> Pali: “Tisso imā, bhikkhave, sikkhā. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.

[¶62] 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.

> Pali: Katamā ca, bhikkhave, adhisīlasikkhā? Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. Ayaṁ vuccati, bhikkhave, adhisīlasikkhā.

[¶63] 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.

> Pali: Katamā ca, bhikkhave, adhicittasikkhā? Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, adhicittasikkhā.

[¶64] 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.”

> Pali: Katamā ca, bhikkhave, adhipaññāsikkhā? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Ayaṁ vuccati, bhikkhave, adhipaññāsikkhā. Imā kho, bhikkhave, tisso sikkhā”ti.

[¶65] > Pali: Navamaṁ.

[¶66] AN 3.90 · Three Trainings (2nd)

> Pali: AN 3.90 · Dutiyasikkhattayasutta

[¶67] “Mendicants, these are the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom.

> Pali: “Tisso imā, bhikkhave, sikkhā. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.

[¶68] 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.

> Pali: Katamā ca, bhikkhave, adhisīlasikkhā? Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. Ayaṁ vuccati, bhikkhave, adhisīlasikkhā.

[¶69] 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.

> Pali: Katamā ca, bhikkhave, adhicittasikkhā? Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, adhicittasikkhā.

[¶70] 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.

> Pali: Katamā ca, bhikkhave, adhipaññāsikkhā? Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayaṁ vuccati, bhikkhave, adhipaññāsikkhā. Imā kho, bhikkhave, tisso sikkhāti.

[¶71] 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.

> Pali: Adhisīlaṁ adhicittaṁ,
adhipaññañca vīriyavā;
Thāmavā dhitimā jhāyī,
sato guttindriyo care.

[¶72] As before, so behind;
as behind, so before.
As below, so above;
as above, so below.

> Pali: Yathā pure tathā pacchā,
yathā pacchā tathā pure;
Yathā adho tathā uddhaṁ,
yathā uddhaṁ tathā adho.

[¶73] As by day, so by night;
as by night, so by day.
Having mastered every direction
with limitless immersion,

> Pali: Yathā divā tathā rattiṁ,
yathā rattiṁ tathā divā;
Abhibhuyya disā sabbā,
appamāṇasamādhinā.

[¶74] 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.

> Pali: Tamāhu sekhaṁ paṭipadaṁ,
atho saṁsuddhacāriyaṁ;
Tamāhu loke sambuddhaṁ,
dhīraṁ paṭipadantaguṁ.

[¶75] With the cessation of consciousness,
freed by the ending of craving,
the liberation of their heart
is like a lamp going out.”

> Pali: Viññāṇassa nirodhena,
taṇhākkhayavimuttino;
Pajjotasseva nibbānaṁ,
vimokkho hoti cetaso”ti.

[¶76] > Pali: Dasamaṁ.

[¶77] AN 3.91 · At Paṅkadhā

> Pali: AN 3.91 · Saṅkavāsutta

[¶78] 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.

> Pali: Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena saṅkavā nāma kosalānaṁ nigamo tadavasari. Tatra sudaṁ bhagavā saṅkavāyaṁ viharati.

[¶79] 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.”

> Pali: Tena kho pana samayena kassapagotto nāma bhikkhu saṅkavāyaṁ āvāsiko hoti. Tatra sudaṁ bhagavā sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandasseti samādapeti samuttejeti sampahaṁseti. Atha kho kassapagottassa bhikkhuno bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: “adhisallikhatevāyaṁ samaṇo”ti.

[¶80] 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.

> Pali: Atha kho bhagavā saṅkavāyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ bhagavā rājagahe viharati.

[¶81] 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?”

> Pali: Atha kho kassapagottassa bhikkhuno acirapakkantassa bhagavato ahudeva kukkuccaṁ ahu vippaṭisāro: “alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yassa me bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: ‘adhisallikhatevāyaṁ samaṇo’ti. Yannūnāhaṁ yena bhagavā tenupasaṅkameyyaṁ; upasaṅkamitvā bhagavato santike accayaṁ accayato deseyyan”ti.

[¶82] 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:

> Pali: Atha kho kassapagotto bhikkhu senāsanaṁ saṁsāmetvā pattacīvaramādāya yena rājagahaṁ tena pakkāmi. Anupubbena yena rājagahaṁ yena gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kassapagotto bhikkhu bhagavantaṁ etadavoca:

[¶83] “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.”

> Pali: “Ekamidaṁ, bhante, samayaṁ bhagavā saṅkavāyaṁ viharati, saṅkavā nāma kosalānaṁ nigamo. Tatra, bhante, bhagavā sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassesi samādapesi samuttejesi sampahaṁsesi. Tassa mayhaṁ bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: ‘adhisallikhatevāyaṁ samaṇo’ti. Atha kho bhagavā saṅkavāyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. (…) Tassa mayhaṁ, bhante, acirapakkantassa bhagavato ahudeva kukkuccaṁ ahu vippaṭisāro: ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yassa me bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: “adhisallikhatevāyaṁ samaṇo”ti. Yannūnāhaṁ yena bhagavā tenupasaṅkameyyaṁ; upasaṅkamitvā bhagavato santike accayaṁ accayato deseyyan’ti. Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ yassa me bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: ‘adhisallikhatevāyaṁ samaṇo’ti. Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu, āyatiṁ saṁvarāyā”ti.

[¶84] “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.

> Pali: “Taggha taṁ, kassapa, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yassa te mayi sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: ‘adhisallikhatevāyaṁ samaṇo’ti. Yato ca kho tvaṁ, kassapa, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuddhihesā, kassapa, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjati.

[¶85] 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.

> Pali: Thero cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, therassa bhikkhuno na vaṇṇaṁ bhaṇāmi. Taṁ kissa hetu? Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāyāti. Tasmāhaṁ, kassapa, evarūpassa therassa bhikkhuno na vaṇṇaṁ bhaṇāmi.

[¶86] Take the case of a middle mendicant who doesn’t want to train …

> Pali: Majjhimo cepi, kassapa, bhikkhu hoti …pe…

[¶87] 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.

> Pali: navo cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, navassa bhikkhuno na vaṇṇaṁ bhaṇāmi. Taṁ kissa hetu? Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāyāti. Tasmāhaṁ, kassapa, evarūpassa navassa bhikkhuno na vaṇṇaṁ bhaṇāmi.

[¶88] 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.

> Pali: Thero cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, therassa bhikkhuno vaṇṇaṁ bhaṇāmi. Taṁ kissa hetu? Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ hitāya sukhāyāti. Tasmāhaṁ, kassapa, evarūpassa therassa bhikkhuno vaṇṇaṁ bhaṇāmi.

[¶89] Take the case of a middle mendicant who is eager to train …

> Pali: Majjhimo cepi, kassapa, bhikkhu hoti sikkhākāmo …pe…

[¶90] Take the case of a junior mendicant who is eager to train … That’s why I praise that kind of junior mendicant.”

> Pali: navo cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, navassa bhikkhuno vaṇṇaṁ bhaṇāmi. Taṁ kissa hetu? Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ hitāya sukhāyāti. Tasmāhaṁ, kassapa, evarūpassa navassa bhikkhuno vaṇṇaṁ bhaṇāmī”ti.

[¶91] > Pali: Ekādasamaṁ.

[¶92] > Pali: Samaṇavaggo catuttho.

[¶93] > Pali: Tassuddānaṁ

[¶94] > Pali: Samaṇo gadrabho khettaṁ,
vajjiputto ca sekkhakaṁ;
Tayo ca sikkhanā vuttā,
dve sikkhā saṅkavāya cāti.

## 17. A Lump of Salt · AN 3.92–3.100

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/17/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/17/#p-N

[¶0] AN 3.92 · Urgent

> Pali: AN 3.92 · Accāyikasutta

[¶1] “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.

> Pali: “Tīṇimāni, bhikkhave, kassakassa gahapatissa accāyikāni karaṇīyāni. Katamāni tīṇi? Idha, bhikkhave, kassako gahapati sīghaṁ sīghaṁ khettaṁ sukaṭṭhaṁ karoti sumatikataṁ. Sīghaṁ sīghaṁ khettaṁ sukaṭṭhaṁ karitvā sumatikataṁ sīghaṁ sīghaṁ bījāni patiṭṭhāpeti. Sīghaṁ sīghaṁ bījāni patiṭṭhāpetvā sīghaṁ sīghaṁ udakaṁ abhinetipi apanetipi. Imāni kho, bhikkhave, tīṇi kassakassa gahapatissa accāyikāni karaṇīyāni. Tassa kho taṁ, bhikkhave, kassakassa gahapatissa natthi sā iddhi vā ānubhāvo vā: ‘ajjeva me dhaññāni jāyantu, sveva gabbhīni hontu, uttarasveva paccantū’ti. Atha kho, bhikkhave, hoti so samayo yaṁ tassa kassakassa gahapatissa tāni dhaññāni utupariṇāmīni jāyantipi gabbhīnipi honti paccantipi.

[¶2] 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.

> Pali: Evamevaṁ kho, bhikkhave, tīṇimāni bhikkhussa accāyikāni karaṇīyāni. Katamāni tīṇi? Adhisīlasikkhāsamādānaṁ, adhicittasikkhāsamādānaṁ, adhipaññāsikkhāsamādānaṁ— imāni kho, bhikkhave, tīṇi bhikkhussa accāyikāni karaṇīyāni. Tassa kho taṁ, bhikkhave, bhikkhuno natthi sā iddhi vā ānubhāvo vā: ‘ajjeva me anupādāya āsavehi cittaṁ vimuccatu sve vā uttarasve vā’ti. Atha kho, bhikkhave, hoti so samayo yaṁ tassa bhikkhuno adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato anupādāya āsavehi cittaṁ vimuccati.

[¶3] 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.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo chando bhavissati adhicittasikkhāsamādāne, tibbo chando bhavissati adhipaññāsikkhāsamādāne’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] AN 3.93 · Seclusion

> Pali: AN 3.93 · Pavivekasutta

[¶6] “Mendicants, wanderers of other religions advocate three kinds of seclusion. What three? Seclusion in robes, almsfood, and lodgings.

> Pali: “Tīṇimāni, bhikkhave, aññatitthiyā paribbājakā pavivekāni paññāpenti. Katamāni tīṇi? Cīvarapavivekaṁ, piṇḍapātapavivekaṁ, senāsanapavivekaṁ.

[¶7] 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.

> Pali: Tatridaṁ, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṁ paññāpenti, sāṇānipi dhārenti, masāṇānipi dhārenti, chavadussānipi dhārenti, paṁsukūlānipi dhārenti, tirīṭānipi dhārenti, ajinampi dhārenti, ajinakkhipampi dhārenti, kusacīrampi dhārenti, vākacīrampi dhārenti, phalakacīrampi dhārenti, kesakambalampi dhārenti, vālakambalampi dhārenti, ulūkapakkhikampi dhārenti. Idaṁ kho, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṁ paññāpenti.

[¶8] 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.

> Pali: Tatridaṁ, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṁ paññāpenti. Sākabhakkhāpi honti, sāmākabhakkhāpi honti, nīvārabhakkhāpi honti, daddulabhakkhāpi honti, haṭabhakkhāpi honti, kaṇabhakkhāpi honti, ācāmabhakkhāpi honti, piññākabhakkhāpi honti, tiṇabhakkhāpi honti, gomayabhakkhāpi honti, vanamūlaphalāhārā yāpenti pavattaphalabhojī. Idaṁ kho, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṁ paññāpenti.

[¶9] 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.

> Pali: Tatridaṁ, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṁ paññāpenti araññaṁ rukkhamūlaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ bhusāgāraṁ. Idaṁ kho, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṁ paññāpenti. Imāni kho, bhikkhave, tīṇi aññatitthiyā paribbājakā pavivekāni paññāpenti.

[¶10] 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.

> Pali: Tīṇi kho panimāni, bhikkhave, imasmiṁ dhammavinaye bhikkhuno pavivekāni. Katamāni tīṇi? Idha, bhikkhave, bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṁ hoti, tena ca vivitto hoti; sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti. Yato kho, bhikkhave, bhikkhu sīlavā hoti, dussīlyañcassa pahīnaṁ hoti, tena ca vivitto hoti; sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti. Ayaṁ vuccati, bhikkhave, ‘bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito’.

[¶11] 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.

> Pali: Seyyathāpi, bhikkhave, kassakassa gahapatissa sampannaṁ sālikkhettaṁ. Tamenaṁ kassako gahapati sīghaṁ sīghaṁ lavāpeyya. Sīghaṁ sīghaṁ lavāpetvā sīghaṁ sīghaṁ saṅgharāpeyya. Sīghaṁ sīghaṁ saṅgharāpetvā sīghaṁ sīghaṁ ubbahāpeyya. Sīghaṁ sīghaṁ ubbahāpetvā sīghaṁ sīghaṁ puñjaṁ kārāpeyya. Sīghaṁ sīghaṁ puñjaṁ kārāpetvā sīghaṁ sīghaṁ maddāpeyya. Sīghaṁ sīghaṁ maddāpetvā sīghaṁ sīghaṁ palālāni uddharāpeyya. Sīghaṁ sīghaṁ palālāni uddharāpetvā sīghaṁ sīghaṁ bhusikaṁ uddharāpeyya. Sīghaṁ sīghaṁ bhusikaṁ uddharāpetvā sīghaṁ sīghaṁ opunāpeyya. Sīghaṁ sīghaṁ opunāpetvā sīghaṁ sīghaṁ atiharāpeyya. Sīghaṁ sīghaṁ atiharāpetvā sīghaṁ sīghaṁ koṭṭāpeyya. Sīghaṁ sīghaṁ koṭṭāpetvā sīghaṁ sīghaṁ thusāni uddharāpeyya. Evamassu tāni, bhikkhave, kassakassa gahapatissa dhaññāni aggappattāni sārappattāni suddhāni sāre patiṭṭhitāni.

[¶12] 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.”

> Pali: Evamevaṁ kho, bhikkhave, yato bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṁ hoti, tena ca vivitto hoti; sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti. Ayaṁ vuccati, bhikkhave, ‘bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito’”ti.

[¶13] > Pali: Dutiyaṁ.

[¶14] AN 3.94 · Autumn

> Pali: AN 3.94 · Saradasutta

[¶15] “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.

> Pali: “Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca.

[¶16] 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.

> Pali: Evamevaṁ kho, bhikkhave, yato ariyasāvakassa virajaṁ vītamalaṁ dhammacakkhuṁ uppajjati, saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṁyojanāni pahīyanti— sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.

[¶17] 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.”

> Pali: Athāparaṁ dvīhi dhammehi niyyāti abhijjhāya ca byāpādena ca. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Tasmiñce, bhikkhave, samaye ariyasāvako kālaṁ kareyya, natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto ariyasāvako puna imaṁ lokaṁ āgaccheyyā”ti.

[¶18] > Pali: Tatiyaṁ.

[¶19] AN 3.95 · Assemblies

> Pali: AN 3.95 · Parisāsutta

[¶20] “Mendicants, these are the three assemblies. What three? An assembly of the best, a divided assembly, and a harmonious assembly.

> Pali: “Tisso imā, bhikkhave, parisā. Katamā tisso? Aggavatī parisā, vaggā parisā, samaggā parisā.

[¶21] 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.

> Pali: Katamā ca, bhikkhave, aggavatī parisā? Idha, bhikkhave, yassaṁ parisāyaṁ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. Sāpi hoti na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṁ vuccati, bhikkhave, aggavatī parisā.

[¶22] 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.

> Pali: Katamā ca, bhikkhave, vaggā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, ayaṁ vuccati, bhikkhave, vaggā parisā.

[¶23] 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.

> Pali: Katamā ca, bhikkhave, samaggā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, ayaṁ vuccati, bhikkhave, samaggā parisā.

[¶24] 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.

> Pali: Yasmiṁ, bhikkhave, samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, bahuṁ, bhikkhave, bhikkhū tasmiṁ samaye puññaṁ pasavanti. Brahmaṁ, bhikkhave, vihāraṁ tasmiṁ samaye bhikkhū viharanti, yadidaṁ muditāya cetovimuttiyā. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.

[¶25] 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.

> Pali: Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā samuddaṁ paripūrenti.

[¶26] 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.

> Pali: Evamevaṁ kho, bhikkhave, yasmiṁ samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, bahuṁ, bhikkhave, bhikkhū tasmiṁ samaye puññaṁ pasavanti. Brahmaṁ, bhikkhave, vihāraṁ tasmiṁ samaye bhikkhū viharanti, yadidaṁ muditāya cetovimuttiyā. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.

[¶27] These are the three assemblies.”

> Pali: Imā kho, bhikkhave, tisso parisā”ti.

[¶28] > Pali: Catutthaṁ.

[¶29] AN 3.96 · The Thoroughbred (1st)

> Pali: AN 3.96 · Paṭhamaājānīyasutta

[¶30] “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. …

> Pali: “Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṁ gacchati. Katamehi tīhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṁ gacchati.

[¶31] 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.

> Pali: Evamevaṁ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. Katamehi tīhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.

[¶32] 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.

> Pali: Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṁ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

[¶33] 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.

> Pali: Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṁ kho, bhikkhave, bhikkhu balasampanno hoti.

[¶34] 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.

> Pali: Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu javasampanno hoti.

[¶35] 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.”

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti.

[¶36] > Pali: Pañcamaṁ.

[¶37] AN 3.97 · The Thoroughbred (2nd)

> Pali: AN 3.97 · Dutiyaājānīyasutta

[¶38] “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, …

> Pali: “Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhayaṁ gacchati. Katamehi tīhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṁ gacchati.

[¶39] 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.

> Pali: Evamevaṁ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassa. Katamehi tīhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.

[¶40] 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.

> Pali: Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. Evaṁ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

[¶41] 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.

> Pali: Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṁ kho, bhikkhave, bhikkhu balasampanno hoti.

[¶42] 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.

> Pali: Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Evaṁ kho, bhikkhave, bhikkhu javasampanno hoti.

[¶43] 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.”

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.

[¶44] > Pali: Chaṭṭhaṁ.

[¶45] AN 3.98 · The Thoroughbred (3rd)

> Pali: AN 3.98 · Tatiyaājānīyasutta

[¶46] “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. …

> Pali: “Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhayaṁ gacchati. Katamehi tīhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṁ gacchati.

[¶47] 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.

> Pali: Evamevaṁ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. Katamehi tīhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.

[¶48] 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.

> Pali: Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṁ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

[¶49] 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.

> Pali: Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṁ kho, bhikkhave, bhikkhu balasampanno hoti.

[¶50] 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.

> Pali: Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Evaṁ kho, bhikkhave, bhikkhu javasampanno hoti.

[¶51] 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.”

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.

[¶52] > Pali: Sattamaṁ.

[¶53] AN 3.99 · Jute

> Pali: AN 3.99 · Potthakasutta

[¶54] “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.

> Pali: “Navopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; majjhimopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; jiṇṇopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca. Jiṇṇampi, bhikkhave, potthakaṁ ukkhaliparimajjanaṁ vā karonti saṅkārakūṭe vā naṁ chaḍḍenti.

[¶55] 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.

> Pali: Evamevaṁ kho, bhikkhave, navo cepi bhikkhu hoti dussīlo pāpadhammo. Idamassa dubbaṇṇatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ ahitāya dukkhāya. Idamassa dukkhasamphassatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Yesaṁ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, tesaṁ taṁ na mahapphalaṁ hoti na mahānisaṁsaṁ. Idamassa appagghatāya vadāmi. Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶56] If a middle mendicant is unethical, of bad character, this is how they’re ugly, I say. …

> Pali: Majjhimo cepi, bhikkhave, bhikkhu hoti …pe…

[¶57] 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. …

> Pali: thero cepi, bhikkhave, bhikkhu hoti dussīlo pāpadhammo, idamassa dubbaṇṇatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ ahitāya dukkhāya. Idamassa dukkhasamphassatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Yesaṁ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, tesaṁ taṁ na mahapphalaṁ hoti na mahānisaṁsaṁ. Idamassa appagghatāya vadāmi. Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶58] 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.

> Pali: Evarūpo cāyaṁ, bhikkhave, thero bhikkhu saṅghamajjhe bhaṇati. Tamenaṁ bhikkhū evamāhaṁsu: ‘kiṁ nu kho tuyhaṁ bālassa abyattassa bhaṇitena, tvampi nāma bhaṇitabbaṁ maññasī’ti. So kupito anattamano tathārūpiṁ vācaṁ nicchāreti yathārūpāya vācāya saṅgho taṁ ukkhipati, saṅkārakūṭeva naṁ potthakaṁ.

[¶59] 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.

> Pali: Navampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; majjhimampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; jiṇṇampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca. Jiṇṇampi, bhikkhave, kāsikaṁ vatthaṁ ratanapaliveṭhanaṁ vā karoti gandhakaraṇḍake vā naṁ pakkhipanti.

[¶60] 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.

> Pali: Evamevaṁ kho, bhikkhave, navo cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya vadāmi. Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ hitāya sukhāya. Idamassa sukhasamphassatāya vadāmi. Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ sukhasamphassaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Yesaṁ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, tesaṁ taṁ mahapphalaṁ hoti mahānisaṁsaṁ. Idamassa mahagghatāya vadāmi. Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ mahagghaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶61] If a middle mendicant is ethical, of good character, this is how they’re beautiful, I say. …

> Pali: Majjhimo cepi, bhikkhave, bhikkhu hoti …pe…

[¶62] If a senior mendicant is ethical, of good character, this is how they’re beautiful, I say. …

> Pali: thero cepi, bhikkhave, bhikkhu hoti …pe… puggalaṁ vadāmi.

[¶63] 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.’

> Pali: Evarūpo cāyaṁ, bhikkhave, thero bhikkhu saṅghamajjhe bhaṇati. Tamenaṁ bhikkhū evamāhaṁsu: ‘appasaddā āyasmanto hotha, thero bhikkhu dhammañca vinayañca bhaṇatī’ti.

[¶64] So you should train like this: ‘We will be like cloth from Kāsi, not like jute canvas.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘kāsikavatthūpamā bhavissāma, na potthakūpamā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶65] > Pali: Aṭṭhamaṁ.

[¶66] AN 3.100 · A Lump of Salt

> Pali: AN 3.100 · Loṇakapallasutta

[¶67] “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.

> Pali: “Yo, bhikkhave, evaṁ vadeyya: ‘yathā yathāyaṁ puriso kammaṁ karoti tathā tathā taṁ paṭisaṁvediyatī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya.

[¶68] 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.

> Pali: Yo ca kho, bhikkhave, evaṁ vadeyya: ‘yathā yathā vedanīyaṁ ayaṁ puriso kammaṁ karoti tathā tathāssa vipākaṁ paṭisaṁvediyatī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāya.

[¶69] 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.

> Pali: Idha, bhikkhave, ekaccassa puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti. Idha pana, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.

[¶70] 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.

> Pali: Kathaṁrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti? Idha pana, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.

[¶71] 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.

> Pali: Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.

[¶72] 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?”

> Pali: Seyyathāpi, bhikkhave, puriso loṇakapallaṁ paritte udakamallake pakkhipeyya. Taṁ kiṁ maññatha, bhikkhave, api nu taṁ parittaṁ udakaṁ amunā loṇakapallena loṇaṁ assa apeyyan”ti?

[¶73] “Yes, sir. Why is that? Because there is only a little water in the bowl.”

> Pali: “Evaṁ, bhante”. “Taṁ kissa hetu”? “Aduñhi, bhante, parittaṁ udakakapallake udakaṁ, taṁ amunā loṇakapallena loṇaṁ assa apeyyan”ti.

[¶74] “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?”

> Pali: “Seyyathāpi, bhikkhave, puriso loṇakapallakaṁ gaṅgāya nadiyā pakkhipeyya. Taṁ kiṁ maññatha, bhikkhave, api nu sā gaṅgā nadī amunā loṇakapallena loṇaṁ assa apeyyā”ti?

[¶75] “No, sir. Why is that? Because the Ganges River is a vast mass of water.”

> Pali: “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Asu hi, bhante, gaṅgāya nadiyā mahā udakakkhandho so amunā loṇakapallena loṇo na assa apeyyo”ti.

[¶76] “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. …

> Pali: “Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti. Idha, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.

[¶77] > Pali: Kathaṁrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti? Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.

[¶78] > Pali: Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.

[¶79] 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.

> Pali: Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇasatenapi bandhanaṁ nigacchati. Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇasatenapi na bandhanaṁ nigacchati.

[¶80] 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.

> Pali: Kathaṁrūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇasatenapi bandhanaṁ nigacchati? Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo. Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇasatenapi bandhanaṁ nigacchati.

[¶81] 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.

> Pali: Kathaṁrūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇasatenapi na bandhanaṁ nigacchati? Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo. Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇasatenapi na bandhanaṁ nigacchati.

[¶82] 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. …

> Pali: Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa appamattakaṁ pāpakammaṁ kataṁ. Tamenaṁ nirayaṁ upaneti. Idha, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.

[¶83] > Pali: Kathaṁrūpassa, bhikkhave, puggalassa appamattakaṁ pāpakammaṁ kataṁ, tamenaṁ nirayaṁ upaneti? Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.

[¶84] > Pali: Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.

[¶85] > Pali: Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.

[¶86] 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.

> Pali: Seyyathāpi, bhikkhave, orabbhiko vā urabbhaghātako vā appekaccaṁ urabbhaṁ adinnaṁ ādiyamānaṁ pahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ, appekaccaṁ urabbhaṁ adinnaṁ ādiyamānaṁ nappahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ.

[¶87] 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.

> Pali: Kathaṁrūpaṁ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṁ adinnaṁ ādiyamānaṁ pahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ? Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo. Evarūpaṁ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṁ adinnaṁ ādiyamānaṁ pahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ.

[¶88] 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.’

> Pali: Kathaṁrūpaṁ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṁ adinnaṁ ādiyamānaṁ nappahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ. Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo rājā vā rājamahāmatto vā. Evarūpaṁ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṁ adinnaṁ ādiyamānaṁ nappahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ. Aññadatthu pañjalikova naṁ yācati: ‘dehi me, mārisa, urabbhaṁ vā urabbhadhanaṁ vā’ti.

[¶89] 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. …

> Pali: Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti. Idha pana, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.

[¶90] > Pali: Kathaṁrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti? Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.

[¶91] > Pali: Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.

[¶92] 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.

> Pali: Yo, bhikkhave, evaṁ vadeyya: ‘yathā yathāyaṁ puriso kammaṁ karoti tathā tathā taṁ paṭisaṁvedetī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya.

[¶93] 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.”

> Pali: Yo ca kho, bhikkhave, evaṁ vadeyya: ‘yathā yathā vedanīyaṁ ayaṁ puriso kammaṁ karoti tathā tathā tassa vipākaṁ paṭisaṁvedetī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāyā”ti.

[¶94] > Pali: Navamaṁ.

## 18. A Lump of Salt · AN 3.101–3.102

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/18/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/18/#p-N

[¶0] AN 3.101 · A Panner

> Pali: AN 3.101 · Paṁsudhovakasutta

[¶1] “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.

> Pali: “Santi, bhikkhave, jātarūpassa oḷārikā upakkilesā paṁsuvālukā sakkharakaṭhalā. Tamenaṁ paṁsudhovako vā paṁsudhovakantevāsī vā doṇiyaṁ ākiritvā dhovati sandhovati niddhovati. Tasmiṁ pahīne tasmiṁ byantīkate santi jātarūpassa majjhimasahagatā upakkilesā sukhumasakkharā thūlavālukā. Tamenaṁ paṁsudhovako vā paṁsudhovakantevāsī vā dhovati sandhovati niddhovati. Tasmiṁ pahīne tasmiṁ byantīkate santi jātarūpassa sukhumasahagatā upakkilesā sukhumavālukā kāḷajallikā. Tamenaṁ paṁsudhovako vā paṁsudhovakantevāsī vā dhovati sandhovati niddhovati. Tasmiṁ pahīne tasmiṁ byantīkate athāparaṁ suvaṇṇasikatāvasissanti. Tamenaṁ suvaṇṇakāro vā suvaṇṇakārantevāsī vā jātarūpaṁ mūsāyaṁ pakkhipitvā dhamati sandhamati niddhamati. Taṁ hoti jātarūpaṁ dhantaṁ sandhantaṁ niddhantaṁ aniddhantakasāvaṁ, na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya. Hoti so, bhikkhave, samayo yaṁ suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ dhamati sandhamati niddhamati. Taṁ hoti jātarūpaṁ dhantaṁ sandhantaṁ niddhantaṁ niddhantakasāvaṁ, mudu ca hoti kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. Yassā yassā ca pilandhanavikatiyā ākaṅkhati—yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya—tañcassa atthaṁ anubhoti.

[¶2] 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.

> Pali: Evamevaṁ kho, bhikkhave, santi adhicittamanuyuttassa bhikkhuno oḷārikā upakkilesā kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti.

[¶3] 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.

> Pali: Tasmiṁ pahīne tasmiṁ byantīkate santi adhicittamanuyuttassa bhikkhuno majjhimasahagatā upakkilesā kāmavitakko byāpādavitakko vihiṁsāvitakko, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti.

[¶4] 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.

> Pali: Tasmiṁ pahīne tasmiṁ byantīkate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā ñātivitakko janapadavitakko anavaññattipaṭisaṁyutto vitakko, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti.

[¶5] 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.

> Pali: Tasmiṁ pahīne tasmiṁ byantīkate athāparaṁ dhammavitakkāvasissanti. So hoti samādhi na ceva santo na ca paṇīto nappaṭippassaddhaladdho na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato.

[¶6] 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.

> Pali: Hoti so, bhikkhave, samayo yaṁ taṁ cittaṁ ajjhattaṁyeva santiṭṭhati sannisīdati ekodi hoti samādhiyati. So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato. Yassa yassa ca abhiññā sacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññā sacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.

[¶7] 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.

> Pali: So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.

[¶8] 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.

> Pali: So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ dibbe ca mānuse ca ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.

[¶9] 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.

> Pali: So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ— sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ; sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ; samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ; saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ, vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ; mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ, amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ; sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ, anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajāneyyaṁ; samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajāneyyaṁ, asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajāneyyaṁ; vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ, avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.

[¶10] 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.

> Pali: So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.

[¶11] 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.

> Pali: So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ: “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.

[¶12] 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.”

> Pali: So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane”ti.

[¶13] > Pali: Dasamaṁ.

[¶14] AN 3.102 · Basis

> Pali: AN 3.102 · Nimittasutta

[¶15] “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.

> Pali: “Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṁ manasi kātabbāni— kālena kālaṁ samādhinimittaṁ manasi kātabbaṁ, kālena kālaṁ paggahanimittaṁ manasi kātabbaṁ, kālena kālaṁ upekkhānimittaṁ manasi kātabbaṁ.

[¶16] If a mendicant dedicated to the higher mind focuses solely on the basis of immersion, it’s likely their mind will incline to laziness.

> Pali: Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ samādhinimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ kosajjāya saṁvatteyya.

[¶17] If they focus solely on the basis of exertion, it’s likely their mind will incline to restlessness.

> Pali: Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ paggahanimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ uddhaccāya saṁvatteyya.

[¶18] 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.

> Pali: Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ upekkhānimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ na sammā samādhiyeyya āsavānaṁ khayāya.

[¶19] 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.

> Pali: Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṁ samādhinimittaṁ manasi karoti, kālena kālaṁ paggahanimittaṁ manasi karoti, kālena kālaṁ upekkhānimittaṁ manasi karoti, taṁ hoti cittaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṁ khayāya.

[¶20] 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.

> Pali: Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṁ bandheyya, ukkaṁ bandhitvā ukkāmukhaṁ ālimpeyya, ukkāmukhaṁ ālimpetvā saṇḍāsena jātarūpaṁ gahetvā ukkāmukhe pakkhipeyya, ukkāmukhe pakkhipitvā kālena kālaṁ abhidhamati, kālena kālaṁ udakena paripphoseti, kālena kālaṁ ajjhupekkhati. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ ekantaṁ abhidhameyya, ṭhānaṁ taṁ jātarūpaṁ ḍaheyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ ekantaṁ udakena paripphoseyya, ṭhānaṁ taṁ jātarūpaṁ nibbāpeyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ ekantaṁ ajjhupekkheyya, ṭhānaṁ taṁ jātarūpaṁ na sammā paripākaṁ gaccheyya. Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ kālena kālaṁ abhidhamati, kālena kālaṁ udakena paripphoseti, kālena kālaṁ ajjhupekkhati, taṁ hoti jātarūpaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. Yassā yassā ca pilandhanavikatiyā ākaṅkhati—yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya—tañcassa atthaṁ anubhoti.

[¶21] 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. …

> Pali: Evamevaṁ kho, bhikkhave, adhicittamanuyuttena bhikkhunā tīṇi nimittāni kālena kālaṁ manasi kātabbāni— kālena kālaṁ samādhinimittaṁ manasi kātabbaṁ, kālena kālaṁ paggahanimittaṁ manasi kātabbaṁ, kālena kālaṁ upekkhānimittaṁ manasi kātabbaṁ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ samādhinimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ kosajjāya saṁvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ paggahanimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ uddhaccāya saṁvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ upekkhānimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ na sammā samādhiyeyya āsavānaṁ khayāya.

[¶22] 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.

> Pali: Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṁ samādhinimittaṁ manasi karoti, kālena kālaṁ paggahanimittaṁ manasi karoti, kālena kālaṁ upekkhānimittaṁ manasi karoti, taṁ hoti cittaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṁ khayāya. Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.

[¶23] If they wish: ‘May I wield the many kinds of psychic power’ …

> Pali: So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ …pe…

[¶24] ‘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.”

> Pali: (cha abhiññā vitthāretabbā.) Āsavānaṁ khayā …pe… sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane”ti.

[¶25] > Pali: Ekādasamaṁ.

[¶26] > Pali: Loṇakapallavaggo pañcamo.

[¶27] > Pali: Tassuddānaṁ

[¶28] > Pali: Accāyikaṁ pavivekaṁ,
Sarado parisā tayo;
Ājānīyā potthako ca,
Loṇaṁ dhovati nimittānīti.

[¶29] > Pali: Dutiyo paṇṇāsako samatto.

## 19. Awakening · AN 3.103–3.111

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/19/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/19/#p-N

[¶0] AN 3.103 · Before Awakening

> Pali: AN 3.103 · Pubbevasambodhasutta

[¶1] “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?’

> Pali: “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘ko nu kho loke assādo, ko ādīnavo, kiṁ nissaraṇan’ti?

[¶2] Then it occurred to me: ‘The pleasure and happiness that arise from the world: this is its gratification.

> Pali: Tassa mayhaṁ, bhikkhave, etadahosi: ‘yaṁ kho lokaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ loke assādo.

[¶3] That the world is impermanent, suffering, and perishable: this is its drawback.

> Pali: Yaṁ loko anicco dukkho vipariṇāmadhammo, ayaṁ loke ādīnavo.

[¶4] Removing and giving up desire and greed for the world: this is its escape.’

> Pali: Yo loke chandarāgavinayo chandarāgappahānaṁ, idaṁ loke nissaraṇan’ti.

[¶5] 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.

> Pali: Yāvakīvañcāhaṁ, bhikkhave, evaṁ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.

[¶6] 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.

> Pali: Yato ca khvāhaṁ, bhikkhave, evaṁ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.

[¶7] Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

> Pali: Ñāṇañca pana me dassanaṁ udapādi: ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.

[¶8] > Pali: Paṭhamaṁ.

[¶9] AN 3.104 · Gratification (1st)

> Pali: AN 3.104 · Paṭhamaassādasutta

[¶10] “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.

> Pali: “Lokassāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ. Yo loke assādo tadajjhagamaṁ. Yāvatako loke assādo, paññāya me so sudiṭṭho. Lokassāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. Yo loke ādīnavo tadajjhagamaṁ. Yāvatako loke ādīnavo, paññāya me so sudiṭṭho. Lokassāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ. Yaṁ loke nissaraṇaṁ tadajjhagamaṁ. Yāvatakaṁ loke nissaraṇaṁ, paññāya me taṁ sudiṭṭhaṁ.

[¶11] 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.

> Pali: Yāvakīvañcāhaṁ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.

[¶12] 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.

> Pali: Yato ca khvāhaṁ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.

[¶13] Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

> Pali: Ñāṇañca pana me dassanaṁ udapādi: ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.

[¶14] > Pali: Dutiyaṁ.

[¶15] AN 3.105 · Gratification (2nd)

> Pali: AN 3.105 · Dutiyaassādasutta

[¶16] “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.

> Pali: “No cedaṁ, bhikkhave, loke assādo abhavissa, nayidaṁ sattā loke sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi loke assādo, tasmā sattā loke sārajjanti.

[¶17] 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.

> Pali: No cedaṁ, bhikkhave, loke ādīnavo abhavissa, nayidaṁ sattā loke nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi loke ādīnavo, tasmā sattā loke nibbindanti.

[¶18] 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.

> Pali: No cedaṁ, bhikkhave, loke nissaraṇaṁ abhavissa, nayidaṁ sattā lokamhā nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi loke nissaraṇaṁ, tasmā sattā lokamhā nissaranti.

[¶19] 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.

> Pali: Yāvakīvañca, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsuṁ, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā vihariṁsu.

[¶20] 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.”

> Pali: Yato ca kho, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsuṁ, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā viharantī”ti.

[¶21] > Pali: Tatiyaṁ.

[¶22] AN 3.106 · Ascetics and Brahmins

> Pali: AN 3.106 · Samaṇabrāhmaṇasutta

[¶23] “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.

> Pali: “Ye keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

[¶24] 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.”

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti, te kho, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶25] > Pali: Catutthaṁ.

[¶26] AN 3.107 · Wailing

> Pali: AN 3.107 · Ruṇṇasutta

[¶27] “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.”

> Pali: “Ruṇṇamidaṁ, bhikkhave, ariyassa vinaye yadidaṁ gītaṁ. Ummattakamidaṁ, bhikkhave, ariyassa vinaye yadidaṁ naccaṁ. Komārakamidaṁ, bhikkhave, ariyassa vinaye yadidaṁ ativelaṁ dantavidaṁsakahasitaṁ. Tasmātiha, bhikkhave, setughāto gīte, setughāto nacce, alaṁ vo dhammappamoditānaṁ sataṁ sitaṁ sitamattāyā”ti.

[¶28] > Pali: Pañcamaṁ.

[¶29] AN 3.108 · Satisfaction

> Pali: AN 3.108 · Atittisutta

[¶30] “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.”

> Pali: “Tiṇṇaṁ, bhikkhave, paṭisevanāya natthi titti. Katamesaṁ tiṇṇaṁ? Soppassa, bhikkhave, paṭisevanāya natthi titti. Surāmerayapānassa, bhikkhave, paṭisevanāya natthi titti. Methunadhammasamāpattiyā, bhikkhave, paṭisevanāya natthi titti. Imesaṁ, bhikkhave, tiṇṇaṁ paṭisevanāya natthi tittī”ti.

[¶31] > Pali: Chaṭṭhaṁ.

[¶32] AN 3.109 · Unprotected

> Pali: AN 3.109 · Arakkhitasutta

[¶33] Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:

[¶34] “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.

> Pali: “citte, gahapati, arakkhite kāyakammampi arakkhitaṁ hoti, vacīkammampi arakkhitaṁ hoti, manokammampi arakkhitaṁ hoti. Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṁ hoti, vacīkammampi avassutaṁ hoti, manokammampi avassutaṁ hoti. Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṁ hoti, vacīkammampi pūtikaṁ hoti, manokammampi pūtikaṁ hoti. Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā.

[¶35] It’s like a bungalow with a bad roof. The roof peak, rafters, and walls are unprotected. They fester, and become rotten.

> Pali: Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi arakkhitaṁ hoti, gopānasiyopi arakkhitā honti, bhittipi arakkhitā hoti; kūṭampi avassutaṁ hoti, gopānasiyopi avassutā honti, bhittipi avassutā hoti; kūṭampi pūtikaṁ hoti, gopānasiyopi pūtikā honti, bhittipi pūtikā hoti.

[¶36] 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.

> Pali: Evamevaṁ kho, gahapati, citte arakkhite kāyakammampi arakkhitaṁ hoti, vacīkammampi arakkhitaṁ hoti, manokammampi arakkhitaṁ hoti. Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṁ hoti, vacīkammampi avassutaṁ hoti, manokammampi avassutaṁ hoti. Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṁ hoti, vacīkammampi pūtikaṁ hoti, manokammampi pūtikaṁ hoti. Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā.

[¶37] 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.

> Pali: Citte, gahapati, rakkhite kāyakammampi rakkhitaṁ hoti, vacīkammampi rakkhitaṁ hoti, manokammampi rakkhitaṁ hoti. Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṁ hoti, vacīkammampi anavassutaṁ hoti, manokammampi anavassutaṁ hoti. Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṁ hoti, vacīkammampi apūtikaṁ hoti, manokammampi apūtikaṁ hoti. Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā.

[¶38] 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.

> Pali: Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi rakkhitaṁ hoti, gopānasiyopi rakkhitā honti, bhittipi rakkhitā hoti; kūṭampi anavassutaṁ hoti, gopānasiyopi anavassutā honti, bhittipi anavassutā hoti; kūṭampi apūtikaṁ hoti, gopānasiyopi apūtikā honti, bhittipi apūtikā hoti.

[¶39] 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.”

> Pali: Evamevaṁ kho, gahapati, citte rakkhite kāyakammampi rakkhitaṁ hoti, vacīkammampi rakkhitaṁ hoti, manokammampi rakkhitaṁ hoti. Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṁ hoti, vacīkammampi anavassutaṁ hoti, manokammampi anavassutaṁ hoti. Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṁ hoti, vacīkammampi apūtikaṁ hoti, manokammampi apūtikaṁ hoti. Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā”ti.

[¶40] > Pali: Sattamaṁ.

[¶41] AN 3.110 · Fallen

> Pali: AN 3.110 · Byāpannasutta

[¶42] Seated to one side, the Buddha said to the householder Anāthapiṇḍika:

> Pali: Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:

[¶43] “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.

> Pali: “citte, gahapati, byāpanne kāyakammampi byāpannaṁ hoti, vacīkammampi byāpannaṁ hoti, manokammampi byāpannaṁ hoti. Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā. Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi byāpannaṁ hoti, gopānasiyopi byāpannā honti, bhittipi byāpannā hoti; evamevaṁ kho, gahapati, citte byāpanne kāyakammampi byāpannaṁ hoti, vacīkammampi byāpannaṁ hoti, manokammampi byāpannaṁ hoti. Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā.

[¶44] 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.”

> Pali: Citte, gahapati, abyāpanne kāyakammampi abyāpannaṁ hoti, vacīkammampi abyāpannaṁ hoti, manokammampi abyāpannaṁ hoti. Tassa abyāpannakāyakammantassa abyāpannavacīkammantassa abyāpannamanokammantassa bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā. Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi abyāpannaṁ hoti, gopānasiyopi abyāpannā honti, bhittipi abyāpannā hoti; evamevaṁ kho, gahapati, citte abyāpanne kāyakammampi abyāpannaṁ hoti, vacīkammampi abyāpannaṁ hoti, manokammampi abyāpannaṁ hoti. Tassa abyāpannakāyakammantassa …pe… abyāpannamanokammantassa bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā”ti.

[¶45] > Pali: Aṭṭhamaṁ.

[¶46] AN 3.111 · Sources (1st)

> Pali: AN 3.111 · Paṭhamanidānasutta

[¶47] “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.

> Pali: “Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Lobho nidānaṁ kammānaṁ samudayāya, doso nidānaṁ kammānaṁ samudayāya, moho nidānaṁ kammānaṁ samudayāya. Yaṁ, bhikkhave, lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ taṁ kammaṁ dukkhavipākaṁ, taṁ kammaṁ kammasamudayāya saṁvattati, na taṁ kammaṁ kammanirodhāya saṁvattati. Yaṁ, bhikkhave, dosapakataṁ kammaṁ dosajaṁ dosanidānaṁ dosasamudayaṁ, taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ taṁ kammaṁ dukkhavipākaṁ, taṁ kammaṁ kammasamudayāya saṁvattati, na taṁ kammaṁ kammanirodhāya saṁvattati. Yaṁ, bhikkhave, mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ taṁ kammaṁ dukkhavipākaṁ, taṁ kammaṁ kammasamudayāya saṁvattati, na taṁ kammaṁ kammanirodhāya saṁvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.

[¶48] 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.”

> Pali: Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Alobho nidānaṁ kammānaṁ samudayāya, adoso nidānaṁ kammānaṁ samudayāya, amoho nidānaṁ kammānaṁ samudayāya. Yaṁ, bhikkhave, alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ taṁ kammaṁ sukhavipākaṁ, taṁ kammaṁ kammanirodhāya saṁvattati, na taṁ kammaṁ kammasamudayāya saṁvattati. Yaṁ, bhikkhave, adosapakataṁ kammaṁ adosajaṁ adosanidānaṁ adosasamudayaṁ, taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ taṁ kammaṁ sukhavipākaṁ, taṁ kammaṁ kammanirodhāya saṁvattati, na taṁ kammaṁ kammasamudayāya saṁvattati. Yaṁ, bhikkhave, amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ taṁ kammaṁ sukhavipākaṁ, taṁ kammaṁ kammanirodhāya saṁvattati, na taṁ kammaṁ kammasamudayāya saṁvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyā”ti.

[¶49] > Pali: Navamaṁ.

## 20. Bound for Loss · AN 3.113–3.122

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/20/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/20/#p-N

[¶0] AN 3.113 · Bound for Loss

> Pali: AN 3.113 · Āpāyikasutta

[¶1] “Mendicants, these three are bound for a place of loss, bound for hell, if they don’t give up this fault. What three?

> Pali: “Tayome, bhikkhave, āpāyikā nerayikā idamappahāya. Katame tayo?

[¶2] 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.

> Pali: Yo ca abrahmacārī brahmacāripaṭiñño, yo ca suddhaṁ brahmacariyaṁ carantaṁ amūlakena abrahmacariyena anuddhaṁseti, yo cāyaṁ evaṁvādī evaṁdiṭṭhi: ‘natthi kāmesu doso’ti, so tāya kāmesu pātabyataṁ āpajjati.

[¶3] These are the three who are bound for a place of loss, bound for hell, if they don’t give up this fault.”

> Pali: Ime kho, bhikkhave, tayo āpāyikā nerayikā idamappahāyā”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] AN 3.114 · Rare

> Pali: AN 3.114 · Dullabhasutta

[¶6] “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.”

> Pali: “Tiṇṇaṁ, bhikkhave, pātubhāvo dullabho lokasmiṁ. Katamesaṁ tiṇṇaṁ? Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṁ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṁ, kataññū katavedī puggalo dullabho lokasmiṁ. Imesaṁ kho, bhikkhave, tiṇṇaṁ pātubhāvo dullabho lokasmin”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] AN 3.115 · Immeasurable

> Pali: AN 3.115 · Appameyyasutta

[¶9] “Mendicants, these three individuals are found in the world. What three? Someone easy to measure, someone hard to measure, and someone who is immeasurable.

> Pali: “Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Suppameyyo, duppameyyo, appameyyo.

[¶10] 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’.

> Pali: Katamo ca, bhikkhave, puggalo suppameyyo? Idha, bhikkhave, ekacco puggalo uddhato hoti unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Ayaṁ vuccati, bhikkhave, puggalo suppameyyo.

[¶11] 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’.

> Pali: Katamo ca, bhikkhave, puggalo duppameyyo? Idha, bhikkhave, ekacco puggalo anuddhato hoti anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṁvutindriyo. Ayaṁ vuccati, bhikkhave, puggalo duppameyyo.

[¶12] And who is the immeasurable individual? It’s a mendicant who is perfected, and has ended defilements. This is called ‘an immeasurable individual’.

> Pali: Katamo ca, bhikkhave, puggalo appameyyo? Idha, bhikkhave, bhikkhu arahaṁ hoti khīṇāsavo. Ayaṁ vuccati, bhikkhave, puggalo appameyyo.

[¶13] These are the three individuals found in the world.”

> Pali: Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasmin”ti.

[¶14] > Pali: Tatiyaṁ.

[¶15] AN 3.116 · Imperturbable

> Pali: AN 3.116 · Āneñjasutta

[¶16] “Mendicants, these three individuals are found in the world. What three?

> Pali: “Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo?

[¶17] 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.

> Pali: Idha, bhikkhave, ekacco puggalo sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ākāsānañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati. Ākāsānañcāyatanūpagānaṁ, bhikkhave, devānaṁ vīsati kappasahassāni āyuppamāṇaṁ. Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā.

[¶18] 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.

> Pali: Puna caparaṁ, bhikkhave, idhekacco puggalo sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno viññāṇañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati. Viññāṇañcāyatanūpagānaṁ, bhikkhave, devānaṁ cattārīsaṁ kappasahassāni āyuppamāṇaṁ. Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā.

[¶19] 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.

> Pali: Puna caparaṁ, bhikkhave, idhekacco puggalo sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ākiñcaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati. Ākiñcaññāyatanūpagānaṁ, bhikkhave, devānaṁ saṭṭhi kappasahassāni āyuppamāṇaṁ. Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā.

[¶20] These are the three individuals found in the world.”

> Pali: Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasmin”ti.

[¶21] > Pali: Catutthaṁ.

[¶22] AN 3.117 · Failures and Accomplishments

> Pali: AN 3.117 · Vipattisampadāsutta

[¶23] “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’.

> Pali: “Tisso imā, bhikkhave, vipattiyo. Katamā tisso? Sīlavipatti, cittavipatti, diṭṭhivipatti. Katamā ca, bhikkhave, sīlavipatti? Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti. Ayaṁ vuccati, bhikkhave, sīlavipatti.

[¶24] And what is failure in mind? It’s when someone is covetous and malicious. This is called ‘failure in mind’.

> Pali: Katamā ca, bhikkhave, cittavipatti? Idha, bhikkhave, ekacco abhijjhālu hoti byāpannacitto. Ayaṁ vuccati, bhikkhave, cittavipatti.

[¶25] 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.

> Pali: Katamā ca, bhikkhave, diṭṭhivipatti? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano: ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ, kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Ayaṁ vuccati, bhikkhave, diṭṭhivipatti. Sīlavipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; cittavipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; diṭṭhivipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.

[¶26] These are the three failures.

> Pali: Imā kho, bhikkhave, tisso vipattiyoti.

[¶27] There are three accomplishments. What three? Accomplishment in ethics, mind, and view.

> Pali: Tisso imā, bhikkhave, sampadā. Katamā tisso? Sīlasampadā, cittasampadā, diṭṭhisampadā.

[¶28] 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.

> Pali: Katamā ca, bhikkhave, sīlasampadā? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Ayaṁ vuccati, bhikkhave, sīlasampadā.

[¶29] And what is accomplishment in mind? It’s when someone is content and kind-hearted. This is called accomplishment in mind.

> Pali: Katamā ca, bhikkhave, cittasampadā? Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto. Ayaṁ vuccati, bhikkhave, cittasampadā.

[¶30] 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.

> Pali: Katamā ca, bhikkhave, diṭṭhisampadā? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano: ‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Ayaṁ vuccati, bhikkhave, diṭṭhisampadā. Sīlasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; cittasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; diṭṭhisampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.

[¶31] These are the three accomplishments.”

> Pali: Imā kho, bhikkhave, tisso sampadā”ti.

[¶32] > Pali: Pañcamaṁ.

[¶33] AN 3.118 · Sure-bet Dice

> Pali: AN 3.118 · Apaṇṇakasutta

[¶34] “Mendicants, there are three failures. What three? Failure in ethics, mind, and view.

> Pali: “Tisso imā, bhikkhave, vipattiyo. Katamā tisso? Sīlavipatti, cittavipatti, diṭṭhivipatti.

[¶35] 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’.

> Pali: Katamā ca, bhikkhave, sīlavipatti? Idha, bhikkhave, ekacco pāṇātipātī hoti …pe… samphappalāpī hoti. Ayaṁ vuccati, bhikkhave, sīlavipatti.

[¶36] And what is failure in mind? It’s when someone is covetous and malicious. This is called ‘failure in mind’.

> Pali: Katamā ca, bhikkhave, cittavipatti? Idha, bhikkhave, ekacco abhijjhālu hoti byāpannacitto. Ayaṁ vuccati, bhikkhave, cittavipatti.

[¶37] 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.

> Pali: Katamā ca, bhikkhave, diṭṭhivipatti? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Ayaṁ vuccati, bhikkhave, diṭṭhivipatti. Sīlavipattihetu vā, bhikkhave …pe… diṭṭhivipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṁ khitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti; evamevaṁ kho, bhikkhave, sīlavipattihetu vā sattā …pe… upapajjanti.

[¶38] These are the three failures.

> Pali: Imā kho, bhikkhave, tisso vipattiyoti.

[¶39] There are three accomplishments. What three? Accomplishment in ethics, mind, and view.

> Pali: Tisso imā, bhikkhave, sampadā. Katamā tisso? Sīlasampadā, cittasampadā, diṭṭhisampadā.

[¶40] 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.

> Pali: Katamā ca, bhikkhave, sīlasampadā? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti …pe… ayaṁ vuccati, bhikkhave, sīlasampadā.

[¶41] And what is accomplishment in mind? It’s when someone is content and kind-hearted. This is called accomplishment in mind.

> Pali: Katamā ca, bhikkhave, cittasampadā? Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto. Ayaṁ vuccati, bhikkhave, cittasampadā.

[¶42] 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.

> Pali: Katamā ca, bhikkhave, diṭṭhisampadā? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano: ‘atthi dinnaṁ, atthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Ayaṁ vuccati, bhikkhave, diṭṭhisampadā. Sīlasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Cittasampadāhetu vā …pe… diṭṭhisampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṁ khitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti; evamevaṁ kho, bhikkhave, sīlasampadāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti, cittasampadāhetu vā sattā …pe… diṭṭhisampadāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.

[¶43] These are the three accomplishments.”

> Pali: Imā kho, bhikkhave, tisso sampadā”ti.

[¶44] > Pali: Chaṭṭhaṁ.

[¶45] AN 3.119 · Action

> Pali: AN 3.119 · Kammantasutta

[¶46] “Mendicants, there are three failures. What three? Failure in action, livelihood, and view.

> Pali: “Tisso imā, bhikkhave, vipattiyo. Katamā tisso? Kammantavipatti, ājīvavipatti, diṭṭhivipatti.

[¶47] 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’.

> Pali: Katamā ca, bhikkhave, kammantavipatti? Idha, bhikkhave, ekacco pāṇātipātī hoti …pe… samphappalāpī hoti. Ayaṁ vuccati, bhikkhave, kammantavipatti.

[¶48] 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’.

> Pali: Katamā ca, bhikkhave, ājīvavipatti? Idha, bhikkhave, ekacco micchāājīvo hoti, micchāājīvena jīvikaṁ kappeti. Ayaṁ vuccati, bhikkhave, ājīvavipatti.

[¶49] 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.

> Pali: Katamā ca, bhikkhave, diṭṭhivipatti? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Ayaṁ vuccati, bhikkhave, diṭṭhivipatti. Imā kho, bhikkhave, tisso vipattiyoti.

[¶50] There are three accomplishments. What three? Accomplishment in action, livelihood, and view.

> Pali: Tisso imā, bhikkhave, sampadā. Katamā tisso? Kammantasampadā, ājīvasampadā, diṭṭhisampadā.

[¶51] 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’.

> Pali: Katamā ca, bhikkhave, kammantasampadā? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti …pe… samphappalāpā paṭivirato hoti. Ayaṁ vuccati, bhikkhave, kammantasampadā.

[¶52] 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’.

> Pali: Katamā ca, bhikkhave, ājīvasampadā? Idha, bhikkhave, ekacco sammāājīvo hoti, sammāājīvena jīvikaṁ kappeti. Ayaṁ vuccati, bhikkhave, ājīvasampadā.

[¶53] 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’.

> Pali: Katamā ca, bhikkhave, diṭṭhisampadā? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano: ‘atthi dinnaṁ, atthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Ayaṁ vuccati, bhikkhave, diṭṭhisampadā.

[¶54] These are the three accomplishments.”

> Pali: Imā kho, bhikkhave, tisso sampadā”ti.

[¶55] > Pali: Sattamaṁ.

[¶56] AN 3.120 · Purity (1st)

> Pali: AN 3.120 · Paṭhamasoceyyasutta

[¶57] “Mendicants, there are these three kinds of purity. What three? Purity of body, speech, and mind.

> Pali: “Tīṇimāni, bhikkhave, soceyyāni. Katamāni tīṇi? Kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.

[¶58] 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’.

> Pali: Katamañca, bhikkhave, kāyasoceyyaṁ? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti. Idaṁ vuccati, bhikkhave, kāyasoceyyaṁ.

[¶59] 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’.

> Pali: Katamañca, bhikkhave, vacīsoceyyaṁ? Idha, bhikkhave, ekacco musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Idaṁ vuccati, bhikkhave, vacīsoceyyaṁ.

[¶60] And what is purity of mind? It’s when someone is content, kind-hearted, and has right view. This is called ‘purity of mind’.

> Pali: Katamañca, bhikkhave, manosoceyyaṁ? Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto sammādiṭṭhiko. Idaṁ vuccati, bhikkhave, manosoceyyaṁ.

[¶61] These are the three kinds of purity.”

> Pali: Imāni kho, bhikkhave, tīṇi soceyyānī”ti.

[¶62] > Pali: Aṭṭhamaṁ.

[¶63] AN 3.121 · Purity (2nd)

> Pali: AN 3.121 · Dutiyasoceyyasutta

[¶64] “Mendicants, there are these three kinds of purity. What three? Purity of body, speech, and mind.

> Pali: “Tīṇimāni, bhikkhave, soceyyāni. Katamāni tīṇi? Kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.

[¶65] 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’.

> Pali: Katamañca, bhikkhave, kāyasoceyyaṁ? Idha, bhikkhave, bhikkhu pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti. Idaṁ vuccati, bhikkhave, kāyasoceyyaṁ.

[¶66] 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’.

> Pali: Katamañca, bhikkhave, vacīsoceyyaṁ? Idha, bhikkhave, bhikkhu musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Idaṁ vuccati, bhikkhave, vacīsoceyyaṁ.

[¶67] And what is purity of mind?

> Pali: Katamañca, bhikkhave, manosoceyyaṁ?

[¶68] 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.

> Pali: Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ: ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti; asantaṁ vā ajjhattaṁ kāmacchandaṁ: ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti, tañca pajānāti; yathā ca uppannassa kāmacchandassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti, tañca pajānāti;

[¶69] 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.

> Pali: santaṁ vā ajjhattaṁ byāpādaṁ: ‘atthi me ajjhattaṁ byāpādo’ti pajānāti; asantaṁ vā ajjhattaṁ byāpādaṁ: ‘natthi me ajjhattaṁ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti, tañca pajānāti; yathā ca uppannassa byāpādassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti, tañca pajānāti;

[¶70] 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.

> Pali: santaṁ vā ajjhattaṁ thinamiddhaṁ: ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti; asantaṁ vā ajjhattaṁ thinamiddhaṁ: ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti; yathā ca anuppannassa thinamiddhassa uppādo hoti, tañca pajānāti; yathā ca uppannassa thinamiddhassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti, tañca pajānāti;

[¶71] 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.

> Pali: santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ: ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ: ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti, tañca pajānāti; yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti, tañca pajānāti;

[¶72] 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.

> Pali: santaṁ vā ajjhattaṁ vicikicchaṁ: ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti; asantaṁ vā ajjhattaṁ vicikicchaṁ: ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti, tañca pajānāti; yathā ca uppannāya vicikicchāya pahānaṁ hoti, tañca pajānāti; yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti, tañca pajānāti.

[¶73] This is called ‘purity of mind’.

> Pali: Idaṁ vuccati, bhikkhave, manosoceyyaṁ.

[¶74] These are the three kinds of purity.

> Pali: Imāni kho, bhikkhave, tīṇi soceyyānīti.

[¶75] 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.”

> Pali: Kāyasuciṁ vacīsuciṁ,
cetosuciṁ anāsavaṁ;
Suciṁ soceyyasampannaṁ,
āhu ninhātapāpakan”ti.

[¶76] > Pali: Navamaṁ.

[¶77] AN 3.122 · Sagacity

> Pali: AN 3.122 · Moneyyasutta

[¶78] “Mendicants, there are these three kinds of sagacity. What three? Sagacity of body, speech, and mind.

> Pali: “Tīṇimāni, bhikkhave, moneyyāni. Katamāni tīṇi? Kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ.

[¶79] 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’.

> Pali: Katamañca, bhikkhave, kāyamoneyyaṁ? Idha, bhikkhave, bhikkhu pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti. Idaṁ vuccati, bhikkhave, kāyamoneyyaṁ.

[¶80] 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’.

> Pali: Katamañca, bhikkhave, vacīmoneyyaṁ? Idha, bhikkhave, bhikkhu musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Idaṁ vuccati, bhikkhave, vacīmoneyyaṁ.

[¶81] 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.

> Pali: Katamañca, bhikkhave, manomoneyyaṁ? Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Idaṁ vuccati, bhikkhave, manomoneyyaṁ. Imāni kho, bhikkhave, tīṇi moneyyānīti.

[¶82] A sage in body, a sage in speech,
a sage undefiled in heart;
a sage, blessed with sagacity,
has given up everything, they say.”

> Pali: Kāyamuniṁ vacīmuniṁ,
cetomuniṁ anāsavaṁ;
Muniṁ moneyyasampannaṁ,
āhu sabbappahāyinan”ti.

[¶83] > Pali: Dasamaṁ.

[¶84] > Pali: Āpāyikavaggo dutiyo.

[¶85] > Pali: Tassuddānaṁ

[¶86] > Pali: Āpāyiko dullabho appameyyaṁ,
Āneñjavipattisampadā;
Apaṇṇako ca kammanto,
Dve soceyyāni moneyyanti.

## 21. Kusinārā · AN 3.123

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/21/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/21/#p-N

[¶0] AN 3.123 · At Kusinārā

> Pali: AN 3.123 · Kusinārasutta

[¶1] At one time the Buddha was staying near Kusinārā in the Forest of Offerings. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati baliharaṇe vanasaṇḍe. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “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.

> Pali: “Idha, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamāno, bhikkhave, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṁ so gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāreti.

[¶4] 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.

> Pali: Tassa evaṁ hoti: ‘sādhu vata myāyaṁ gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāretī’ti. Evampissa hoti: ‘aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena khādanīyena bhojanīyena sahatthā santappeyya sampavāreyyā’ti. So taṁ piṇḍapātaṁ gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati. So tattha kāmavitakkampi vitakketi, byāpādavitakkampi vitakketi, vihiṁsāvitakkampi vitakketi. Evarūpassāhaṁ, bhikkhave, bhikkhuno dinnaṁ na mahapphalanti vadāmi. Taṁ kissa hetu? Pamatto hi, bhikkhave, bhikkhu viharati.

[¶5] 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.

> Pali: Idha pana, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamāno, bhikkhave, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṁ so gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāreti.

[¶6] 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.”

> Pali: Tassa na evaṁ hoti: ‘sādhu vata myāyaṁ gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāretī’ti. Evampissa na hoti: ‘aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena khādanīyena bhojanīyena sahatthā santappeyya sampavāreyyā’ti. So taṁ piṇḍapātaṁ agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. So tattha nekkhammavitakkampi vitakketi, abyāpādavitakkampi vitakketi, avihiṁsāvitakkampi vitakketi. Evarūpassāhaṁ, bhikkhave, bhikkhuno dinnaṁ mahapphalanti vadāmi. Taṁ kissa hetu? Appamatto hi, bhikkhave, bhikkhu viharatī”ti.

[¶7] > Pali: Paṭhamaṁ.

## 22. At Kusinārā · AN 3.124–3.125

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/22/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/22/#p-N

[¶0] AN 3.124 · Arguments

> Pali: AN 3.124 · Bhaṇḍanasutta

[¶1] “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.’

> Pali: “Yassaṁ, bhikkhave, disāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, manasi kātumpi me esā, bhikkhave, disā na phāsu hoti, pageva gantuṁ. Niṭṭhamettha gacchāmi: ‘addhā te āyasmanto tayo dhamme pajahiṁsu, tayo dhamme bahulamakaṁsu. Katame tayo dhamme pajahiṁsu? Nekkhammavitakkaṁ, abyāpādavitakkaṁ, avihiṁsāvitakkaṁ— ime tayo dhamme pajahiṁsu. Katame tayo dhamme bahulamakaṁsu? Kāmavitakkaṁ, byāpādavitakkaṁ, vihiṁsāvitakkaṁ— ime tayo dhamme bahulamakaṁsu’. Yassaṁ, bhikkhave, disāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, manasi kātumpi me esā, bhikkhave, disā na phāsu hoti, pageva gantuṁ. Niṭṭhamettha gacchāmi: ‘addhā te āyasmanto ime tayo dhamme pajahiṁsu, ime tayo dhamme bahulamakaṁsu’.

[¶2] 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.’”

> Pali: Yassaṁ pana, bhikkhave, disāyaṁ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, gantumpi me esā, bhikkhave, disā phāsu hoti, pageva manasi kātuṁ. Niṭṭhamettha gacchāmi: ‘addhā te āyasmanto tayo dhamme pajahiṁsu, tayo dhamme bahulamakaṁsu. Katame tayo dhamme pajahiṁsu? Kāmavitakkaṁ, byāpādavitakkaṁ, vihiṁsāvitakkaṁ— ime tayo dhamme pajahiṁsu. Katame tayo dhamme bahulamakaṁsu? Nekkhammavitakkaṁ, abyāpādavitakkaṁ, avihiṁsāvitakkaṁ— ime tayo dhamme bahulamakaṁsu’. Yassaṁ, bhikkhave, disāyaṁ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, gantumpi me esā, bhikkhave, disā phāsu hoti, pageva manasi kātuṁ. Niṭṭhamettha gacchāmi: ‘addhā te āyasmanto ime tayo dhamme pajahiṁsu, ime tayo dhamme bahulamakaṁsū’”ti.

[¶3] > Pali: Dutiyaṁ.

[¶4] AN 3.125 · The Gotamaka Shrine

> Pali: AN 3.125 · Gotamakacetiyasutta

[¶5] At one time the Buddha was staying near Vesālī, at the Gotamaka Shrine. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati gotamake cetiye. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶6] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶7] “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!’”

> Pali: “Abhiññāyāhaṁ, bhikkhave, dhammaṁ desemi, no anabhiññāya. Sanidānāhaṁ, bhikkhave, dhammaṁ desemi, no anidānaṁ. Sappāṭihāriyāhaṁ, bhikkhave, dhammaṁ desemi, no appāṭihāriyaṁ. Tassa mayhaṁ, bhikkhave, abhiññāya dhammaṁ desayato no anabhiññāya, sanidānaṁ dhammaṁ desayato no anidānaṁ, sappāṭihāriyaṁ dhammaṁ desayato no appāṭihāriyaṁ, karaṇīyo ovādo, karaṇīyā anusāsanī. Alañca pana vo, bhikkhave, tuṭṭhiyā, alaṁ attamanatāya, alaṁ somanassāya: ‘sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’”ti.

[¶8] 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.

> Pali: Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne sahassī lokadhātu akampitthāti.

[¶9] > Pali: Tatiyaṁ.

## 23. Kusinārā · AN 3.126–3.132

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/23/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/23/#p-N

[¶0] AN 3.126 · Bharaṇḍu Kālāma

> Pali: AN 3.126 · Bharaṇḍukālāmasutta

[¶1] At one time the Buddha was wandering in the land of the Kosalans when he arrived at Kapilavatthu.

> Pali: Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno yena kapilavatthu tadavasari.

[¶2] 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.”

> Pali: Assosi kho mahānāmo sakko: “bhagavā kira kapilavatthuṁ anuppatto”ti. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho mahānāmaṁ sakkaṁ bhagavā etadavoca: “Gaccha, mahānāma, kapilavatthusmiṁ, tathārūpaṁ āvasathaṁ jāna yatthajja mayaṁ ekarattiṁ vihareyyāmā”ti.

[¶3] “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.

> Pali: “Evaṁ, bhante”ti kho mahānāmo sakko bhagavato paṭissutvā kapilavatthuṁ pavisitvā kevalakappaṁ kapilavatthuṁ anvāhiṇḍanto nāddasa kapilavatthusmiṁ tathārūpaṁ āvasathaṁ yatthajja bhagavā ekarattiṁ vihareyya.

[¶4] 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?”

> Pali: Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “natthi, bhante, kapilavatthusmiṁ tathārūpo āvasatho yatthajja bhagavā ekarattiṁ vihareyya. Ayaṁ, bhante, bharaṇḍu kālāmo bhagavato purāṇasabrahmacārī. Tassajja bhagavā assame ekarattiṁ viharatū”ti.

[¶5] “Go, Mahānāma, and set out a mat.”

> Pali: “Gaccha, mahānāma, santharaṁ paññāpehī”ti.

[¶6] “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.”

> Pali: “Evaṁ, bhante”ti kho mahānāmo sakko bhagavato paṭissutvā yena bharaṇḍussa kālāmassa assamo tenupasaṅkami; upasaṅkamitvā santharaṁ paññāpetvā udakaṁ ṭhapetvā pādānaṁ dhovanāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “santhato, bhante, santhāro, udakaṁ ṭhapitaṁ pādānaṁ dhovanāya. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.

[¶7] Then the Buddha went to Bharaṇḍu’s hermitage, sat down on the seat spread out, and washed his feet.

> Pali: Atha kho bhagavā yena bharaṇḍussa kālāmassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā pāde pakkhālesi.

[¶8] 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.

> Pali: Atha kho mahānāmassa sakkassa etadahosi: “akālo kho ajja bhagavantaṁ payirupāsituṁ. Kilanto bhagavā. Sve dānāhaṁ bhagavantaṁ payirupāsissāmī”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

[¶9] 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:

> Pali: Atha kho mahānāmo sakko tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho mahānāmaṁ sakkaṁ bhagavā etadavoca:

[¶10] “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?”

> Pali: “tayo khome, mahānāma, satthāro santo saṁvijjamānā lokasmiṁ. Katame tayo? Idha, mahānāma, ekacco satthā kāmānaṁ pariññaṁ paññāpeti; na rūpānaṁ pariññaṁ paññāpeti, na vedanānaṁ pariññaṁ paññāpeti. Idha pana, mahānāma, ekacco satthā kāmānaṁ pariññaṁ paññāpeti, rūpānaṁ pariññaṁ paññāpeti; na vedanānaṁ pariññaṁ paññāpeti. Idha pana, mahānāma, ekacco satthā kāmānaṁ pariññaṁ paññāpeti, rūpānaṁ pariññaṁ paññāpeti, vedanānaṁ pariññaṁ paññāpeti. Ime kho, mahānāma, tayo satthāro santo saṁvijjamānā lokasmiṁ. Imesaṁ, mahānāma, tiṇṇaṁ satthārānaṁ ekā niṭṭhā udāhu puthu niṭṭhā”ti?

[¶11] When he said this, Bharaṇḍu said to Mahānāma, “Say they’re the same, Mahānāma!”

> Pali: Evaṁ vutte, bharaṇḍu kālāmo mahānāmaṁ sakkaṁ etadavoca: “ekāti, mahānāma, vadehī”ti.

[¶12] The Buddha said, “Say they’re different, Mahānāma!”

> Pali: Evaṁ vutte, bhagavā mahānāmaṁ sakkaṁ etadavoca: “nānāti, mahānāma, vadehī”ti.

[¶13] For a second time, Bharaṇḍu said, “Say they’re the same, Mahānāma!”

> Pali: Dutiyampi kho bharaṇḍu kālāmo mahānāmaṁ sakkaṁ etadavoca: “ekāti, mahānāma, vadehī”ti.

[¶14] The Buddha said, “Say they’re different, Mahānāma!”

> Pali: Dutiyampi kho bhagavā mahānāmaṁ sakkaṁ etadavoca: “nānāti, mahānāma, vadehī”ti.

[¶15] For a third time, Bharaṇḍu said, “Say they’re the same, Mahānāma!”

> Pali: Tatiyampi kho bharaṇḍu kālāmo mahānāmaṁ sakkaṁ etadavoca: “ekāti, mahānāma, vadehī”ti.

[¶16] The Buddha said, “Say they’re different, Mahānāma!”

> Pali: Tatiyampi kho bhagavā mahānāmaṁ sakkaṁ etadavoca: “nānāti, mahānāma, vadehī”ti.

[¶17] 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.

> Pali: Atha kho bharaṇḍu kālāmassa etadahosi: “mahesakkhassa vatamhi mahānāmassa sakkassa sammukhā samaṇena gotamena yāvatatiyaṁ apasādito. Yannūnāhaṁ kapilavatthumhā pakkameyyan”ti. Atha kho bharaṇḍu kālāmo kapilavatthumhā pakkāmi. Yaṁ kapilavatthumhā pakkāmi tathā pakkantova ahosi na puna paccāgacchīti.

[¶18] > Pali: Catutthaṁ.

[¶19] AN 3.127 · With Hatthaka

> Pali: AN 3.127 · Hatthakasutta

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

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶21] 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.

> Pali: Atha kho hatthako devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā: “bhagavato purato ṭhassāmī”ti osīdatimeva saṁsīdatimeva, na sakkoti saṇṭhātuṁ. Seyyathāpi nāma sappi vā telaṁ vā vālukāya āsittaṁ osīdatimeva saṁsīdatimeva, na saṇṭhāti; evamevaṁ hatthako devaputto: “bhagavato purato ṭhassāmī”ti osīdatimeva saṁsīdatimeva, na sakkoti saṇṭhātuṁ.

[¶22] Then the Buddha said to Hatthaka, “Hatthaka, manifest a solid incarnation.”

> Pali: Atha kho bhagavā hatthakaṁ devaputtaṁ etadavoca: “oḷārikaṁ, hatthaka, attabhāvaṁ abhinimmināhī”ti.

[¶23] “Yes, sir,” replied Hatthaka. He manifested a solid incarnation, bowed to the Buddha, and stood to one side.

> Pali: “Evaṁ, bhante”ti, kho hatthako devaputto bhagavato paṭissutvā oḷārikaṁ attabhāvaṁ abhinimminitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.

[¶24] The Buddha said to him, “Hatthaka, I wonder whether you still promulgate now the teachings that you promulgated when you were a human being?”

> Pali: Ekamantaṁ ṭhitaṁ kho hatthakaṁ devaputtaṁ bhagavā etadavoca: “Ye te, hatthaka, dhammā pubbe manussabhūtassa pavattino ahesuṁ, api nu te te dhammā etarahi pavattino”ti?

[¶25] “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.

> Pali: “Ye ca me, bhante, dhammā pubbe manussabhūtassa pavattino ahesuṁ, te ca me dhammā etarahi pavattino; ye ca me, bhante, dhammā pubbe manussabhūtassa nappavattino ahesuṁ, te ca me dhammā etarahi pavattino.

[¶26] 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.’

> Pali: Seyyathāpi, bhante, bhagavā etarahi ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi; evamevaṁ kho ahaṁ, bhante, ākiṇṇo viharāmi devaputtehi. Dūratopi, bhante, devaputtā āgacchanti hatthakassa devaputtassa santike ‘dhammaṁ sossāmā’ti.

[¶27] 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.

> Pali: Tiṇṇāhaṁ, bhante, dhammānaṁ atitto appaṭivāno kālaṅkato. Katamesaṁ tiṇṇaṁ? Bhagavato ahaṁ, bhante, dassanassa atitto appaṭivāno kālaṅkato; saddhammasavanassāhaṁ, bhante, atitto appaṭivāno kālaṅkato; saṅghassāhaṁ, bhante, upaṭṭhānassa atitto appaṭivāno kālaṅkato. Imesaṁ kho ahaṁ, bhante, tiṇṇaṁ dhammānaṁ atitto appaṭivāno kālaṅkatoti.

[¶28] I could never get enough
of seeing the Buddha,
serving the Saṅgha,
or hearing the teaching.

> Pali: Nāhaṁ bhagavato dassanassa,
Tittimajjhagā kudācanaṁ;
Saṅghassa upaṭṭhānassa,
Saddhammasavanassa ca.

[¶29] 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.”

> Pali: Adhisīlaṁ sikkhamāno,
saddhammasavane rato;
Tiṇṇaṁ dhammānaṁ atitto,
hatthako avihaṁ gato”ti.

[¶30] > Pali: Pañcamaṁ.

[¶31] AN 3.128 · Bitter

> Pali: AN 3.128 · Kaṭuviyasutta

[¶32] At one time the Buddha was staying near Varanasi in the deer park at Isipatana.

> Pali: Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.

[¶33] 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.

> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya bārāṇasiṁ piṇḍāya pāvisi. Addasā kho bhagavā goyogapilakkhasmiṁ piṇḍāya caramāno aññataraṁ bhikkhuṁ rittassādaṁ bāhirassādaṁ muṭṭhassatiṁ asampajānaṁ asamāhitaṁ vibbhantacittaṁ pākatindriyaṁ.

[¶34] 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.”

> Pali: Disvā taṁ bhikkhuṁ etadavoca: “Mā kho tvaṁ, bhikkhu, attānaṁ kaṭuviyamakāsi. Taṁ vata, bhikkhu, kaṭuviyakataṁ attānaṁ āmagandhena avassutaṁ makkhikā nānupatissanti nānvāssavissantīti, netaṁ ṭhānaṁ vijjatī”ti.

[¶35] 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. …

> Pali: Atha kho so bhikkhu bhagavatā iminā ovādena ovadito saṁvegamāpādi. Atha kho bhagavā bārāṇasiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto bhikkhū āmantesi:

[¶36] > Pali: “Idhāhaṁ, bhikkhave, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya bārāṇasiṁ piṇḍāya pāvisiṁ. Addasaṁ kho ahaṁ, bhikkhave, goyogapilakkhasmiṁ piṇḍāya caramāno aññataraṁ bhikkhuṁ rittassādaṁ bāhirassādaṁ muṭṭhassatiṁ asampajānaṁ asamāhitaṁ vibbhantacittaṁ pākatindriyaṁ. Disvā taṁ bhikkhuṁ etadavocaṁ:

[¶37] When he said this, one of the mendicants said to the Buddha:

> Pali: ‘Mā kho tvaṁ, bhikkhu, attānaṁ kaṭuviyamakāsi. Taṁ vata bhikkhu kaṭuviyakataṁ attānaṁ āmagandhena avassutaṁ makkhikā nānupatissanti nānvāssavissantīti, netaṁ ṭhānaṁ vijjatī’ti. Atha kho, bhikkhave, so bhikkhu mayā iminā ovādena ovadito saṁvegamāpādī”ti. Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:

[¶38] “Sir, what is this ‘bitterness’? What is ‘putrefaction’? And what are the ‘flies’?”

> Pali: “kiṁ nu kho, bhante, kaṭuviyaṁ? Ko āmagandho? Kā makkhikā”ti?

[¶39] “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.

> Pali: “Abhijjhā kho, bhikkhu, kaṭuviyaṁ; byāpādo āmagandho; pāpakā akusalā vitakkā makkhikā. Taṁ vata, bhikkhu, kaṭuviyakataṁ attānaṁ āmagandhena avassutaṁ makkhikā nānupatissanti nānvāssavissantīti, netaṁ ṭhānaṁ vijjatīti.

[¶40] When your eyes and ears are unguarded,
and you’re not restrained in your sense faculties,
flies—those lustful thoughts—
will plague you.

> Pali: Aguttaṁ cakkhusotasmiṁ,
indriyesu asaṁvutaṁ;
Makkhikānupatissanti,
saṅkappā rāganissitā.

[¶41] A mendicant who’s bitter,
festering with putrefaction,
is far from being extinguished,
distress is their lot.

> Pali: Kaṭuviyakato bhikkhu,
āmagandhe avassuto;
Ārakā hoti nibbānā,
vighātasseva bhāgavā.

[¶42] Whether in village or wilderness,
if they don’t find serenity in themselves,
the fool, the simpleton departs,
honored only by flies.

> Pali: Gāme vā yadi vāraññe,
aladdhā samathamattano;
Pareti bālo dummedho,
makkhikāhi purakkhato.

[¶43] But those who have ethics,
lovers of wisdom and peace,
they, being peaceful, sleep at ease,
since they’ve got rid of the flies.”

> Pali: Ye ca sīlena sampannā,
paññāyūpasameratā;
Upasantā sukhaṁ senti,
nāsayitvāna makkhikā”ti.

[¶44] > Pali: Chaṭṭhaṁ.

[¶45] AN 3.129 · With Anuruddha (1st)

> Pali: AN 3.129 · Paṭhamaanuruddhasutta

[¶46] Then Venerable Anuruddha went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā anuruddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā anuruddho bhagavantaṁ etadavoca:

[¶47] “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?”

> Pali: “idhāhaṁ, bhante, dibbena cakkhunā visuddhena atikkantamānusakena yebhuyyena passāmi mātugāmaṁ kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjamānaṁ. Katihi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī”ti?

[¶48] “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.”

> Pali: “Tīhi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Katamehi tīhi? Idha, anuruddha, mātugāmo pubbaṇhasamayaṁ maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati, majjhanhikasamayaṁ issāpariyuṭṭhitena cetasā agāraṁ ajjhāvasati, sāyanhasamayaṁ kāmarāgapariyuṭṭhitena cetasā agāraṁ ajjhāvasati. Imehi kho, anuruddha, tīhi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī”ti.

[¶49] > Pali: Sattamaṁ.

[¶50] AN 3.130 · With Anuruddha (2nd)

> Pali: AN 3.130 · Dutiyaanuruddhasutta

[¶51] 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:

> Pali: Atha kho āyasmā anuruddho yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā anuruddho āyasmantaṁ sāriputtaṁ etadavoca:

[¶52] “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.”

> Pali: “idhāhaṁ, āvuso sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokaṁ olokemi. Āraddhaṁ kho pana me vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. Atha ca pana me nānupādāya āsavehi cittaṁ vimuccatī”ti.

[¶53] “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.”

> Pali: “Yaṁ kho te, āvuso anuruddha, evaṁ hoti: ‘ahaṁ dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokaṁ volokemī’ti, idaṁ te mānasmiṁ. Yampi te, āvuso anuruddha, evaṁ hoti: ‘āraddhaṁ kho pana me vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti, idaṁ te uddhaccasmiṁ. Yampi te, āvuso anuruddha, evaṁ hoti: ‘atha ca pana me nānupādāya āsavehi cittaṁ vimuccatī’ti, idaṁ te kukkuccasmiṁ. Sādhu vatāyasmā anuruddho ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṁ upasaṁharatū”ti.

[¶54] 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.

> Pali: Atha kho āyasmā anuruddho aparena samayena ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṁ upasaṁhari. Atha kho āyasmā anuruddho eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

[¶55] 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.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā anuruddho arahataṁ ahosīti.

[¶56] > Pali: Aṭṭhamaṁ.

[¶57] AN 3.131 · Under Cover

> Pali: AN 3.131 · Paṭicchannasutta

[¶58] “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.

> Pali: “Tīṇimāni, bhikkhave, paṭicchannāni āvahanti, no vivaṭāni. Katamāni tīṇi? Mātugāmo, bhikkhave, paṭicchanno āvahati, no vivaṭo; brāhmaṇānaṁ, bhikkhave, mantā paṭicchannā āvahanti, no vivaṭā; micchādiṭṭhi, bhikkhave, paṭicchannā āvahati, no vivaṭā. Imāni kho, bhikkhave, tīṇi paṭicchannāni āvahanti, no vivaṭāni.

[¶59] 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.”

> Pali: Tīṇimāni, bhikkhave, vivaṭāni virocanti, no paṭicchannāni. Katamāni tīṇi? Candamaṇḍalaṁ, bhikkhave, vivaṭaṁ virocati, no paṭicchannaṁ; sūriyamaṇḍalaṁ, bhikkhave, vivaṭaṁ virocati, no paṭicchannaṁ; tathāgatappavedito dhammavinayo, bhikkhave, vivaṭo virocati, no paṭicchanno. Imāni kho, bhikkhave, tīṇi vivaṭāni virocanti, no paṭicchannānī”ti.

[¶60] > Pali: Navamaṁ.

[¶61] AN 3.132 · Etchings

> Pali: AN 3.132 · Lekhasutta

[¶62] “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.

> Pali: “Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Pāsāṇalekhūpamo puggalo, pathavilekhūpamo puggalo, udakalekhūpamo puggalo.

[¶63] 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.

> Pali: Katamo ca, bhikkhave, pāsāṇalekhūpamo puggalo? Idha, bhikkhave, ekacco puggalo abhiṇhaṁ kujjhati. So ca khvassa kodho dīgharattaṁ anuseti. Seyyathāpi, bhikkhave, pāsāṇe lekhā na khippaṁ lujjati vātena vā udakena vā, ciraṭṭhitikā hoti; evamevaṁ kho, bhikkhave, idhekacco puggalo abhiṇhaṁ kujjhati. So ca khvassa kodho dīgharattaṁ anuseti. Ayaṁ vuccati, bhikkhave, pāsāṇalekhūpamo puggalo.

[¶64] 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.

> Pali: Katamo ca, bhikkhave, pathavilekhūpamo puggalo? Idha, bhikkhave, ekacco puggalo abhiṇhaṁ kujjhati. So ca khvassa kodho na dīgharattaṁ anuseti. Seyyathāpi, bhikkhave, pathaviyā lekhā khippaṁ lujjati vātena vā udakena vā, na ciraṭṭhitikā hoti; evamevaṁ kho, bhikkhave, idhekacco puggalo abhiṇhaṁ kujjhati. So ca khvassa kodho na dīgharattaṁ anuseti. Ayaṁ vuccati, bhikkhave, pathavilekhūpamo puggalo.

[¶65] 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.

> Pali: Katamo ca, bhikkhave, udakalekhūpamo puggalo? Idha, bhikkhave, ekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno sandhiyatimeva saṁsandatimeva sammodatimeva. Seyyathāpi, bhikkhave, udake lekhā khippaṁyeva paṭivigacchati, na ciraṭṭhitikā hoti; evamevaṁ kho, bhikkhave, idhekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno sandhiyatimeva saṁsandatimeva sammodatimeva. Ayaṁ vuccati, bhikkhave, udakalekhūpamo puggalo.

[¶66] These are the three individuals found in the world.”

> Pali: Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasmin”ti.

[¶67] > Pali: Dasamaṁ.

[¶68] > Pali: Kusināravaggo tatiyo.

[¶69] > Pali: Tassuddānaṁ

[¶70] > Pali: Kusinārabhaṇḍanā ceva,
Gotamabharaṇḍuhatthako;
Kaṭuviyaṁ dve anuruddhā,
Paṭicchannaṁ lekhena te dasāti.

## 24. A Warrior · AN 3.133–3.144

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/24/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/24/#p-N

[¶0] AN 3.133 · A Warrior

> Pali: AN 3.133 · Yodhājīvasutta

[¶1] “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.

> Pali: “Tīhi, bhikkhave, aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṁ gacchati. Katamehi tīhi? Idha, bhikkhave, yodhājīvo dūre pātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā. Imehi, kho, bhikkhave, tīhi aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṁ gacchati.

[¶2] 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.

> Pali: Evamevaṁ kho, bhikkhave, tīhi aṅgehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassa. Katamehi tīhi? Idha, bhikkhave, bhikkhu dūre pātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā.

[¶3] 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: <em>all</em> 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: <em>all</em> 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: <em>all</em> 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: <em>all</em> 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: <em>all</em> 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.

> Pali: Kathañca, bhikkhave, bhikkhu dūre pātī hoti? Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṁ vedanaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṁ saññaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhāre: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Evaṁ kho, bhikkhave, bhikkhu dūre pātī hoti.

[¶4] 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.

> Pali: Kathañca, bhikkhave, bhikkhu akkhaṇavedhī hoti? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu akkhaṇavedhī hoti.

[¶5] 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.

> Pali: Kathañca, bhikkhave, bhikkhu mahato kāyassa padāletā hoti? Idha, bhikkhave, bhikkhu mahantaṁ avijjākkhandhaṁ padāleti. Evaṁ kho, bhikkhave, bhikkhu mahato kāyassa padāletā hoti.

[¶6] 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.”

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] AN 3.134 · Assemblies

> Pali: AN 3.134 · Parisāsutta

[¶9] “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.”

> Pali: “Tisso imā, bhikkhave, parisā. Katamā tisso? Ukkācitavinītā parisā, paṭipucchāvinītā parisā, yāvatāvinītā parisā— imā kho, bhikkhave, tisso parisā”ti.

[¶10] > Pali: Dutiyaṁ.

[¶11] AN 3.135 · A Friend

> Pali: AN 3.135 · Mittasutta

[¶12] “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.”

> Pali: “Tīhi, bhikkhave, aṅgehi samannāgato mitto sevitabbo. Katamehi tīhi? (…) Duddadaṁ dadāti, dukkaraṁ karoti, dukkhamaṁ khamati— imehi kho, bhikkhave, tīhi aṅgehi samannāgato mitto sevitabbo”ti.

[¶13] > Pali: Tatiyaṁ.

[¶14] AN 3.136 · Arising

> Pali: AN 3.136 · Uppādāsutta

[¶15] “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.’

> Pali: “Uppādā vā, bhikkhave, tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā. Sabbe saṅkhārā aniccā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti: ‘sabbe saṅkhārā aniccā’ti.

[¶16] 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.’

> Pali: Uppādā vā, bhikkhave, tathāgatānaṁ anuppādā vā tathāgatānaṁ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā. Sabbe saṅkhārā dukkhā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti: ‘sabbe saṅkhārā dukkhā’ti.

[¶17] 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.’”

> Pali: Uppādā vā, bhikkhave, tathāgatānaṁ anuppādā vā tathāgatānaṁ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā. Sabbe dhammā anattā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti: ‘sabbe dhammā anattā’”ti.

[¶18] > Pali: Catutthaṁ.

[¶19] AN 3.137 · A Hair Blanket

> Pali: AN 3.137 · Kesakambalasutta

[¶20] “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.

> Pali: “Seyyathāpi, bhikkhave, yāni kānici tantāvutānaṁ vatthānaṁ, kesakambalo tesaṁ paṭikiṭṭho akkhāyati. Kesakambalo, bhikkhave, sīte sīto, uṇhe uṇho, dubbaṇṇo, duggandho, dukkhasamphasso. Evamevaṁ kho, bhikkhave, yāni kānici puthusamaṇabrāhmaṇavādānaṁ makkhalivādo tesaṁ paṭikiṭṭho akkhāyati.

[¶21] The bamboo-staffed ascetic, that futile man, has this doctrine and view: ‘There is no power in deeds, action, or energy.’

> Pali: Makkhali, bhikkhave, moghapuriso evaṁvādī evaṁdiṭṭhi: ‘natthi kammaṁ, natthi kiriyaṁ, natthi vīriyan’ti.

[¶22] 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.’

> Pali: Yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tepi bhagavanto kammavādā ceva ahesuṁ kiriyavādā ca vīriyavādā ca. Tepi, bhikkhave, makkhali moghapuriso paṭibāhati: ‘natthi kammaṁ, natthi kiriyaṁ, natthi vīriyan’ti.

[¶23] 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.’

> Pali: Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tepi bhagavanto kammavādā ceva bhavissanti kiriyavādā ca vīriyavādā ca. Tepi, bhikkhave, makkhali moghapuriso paṭibāhati: ‘natthi kammaṁ, natthi kiriyaṁ, natthi vīriyan’ti.

[¶24] 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.’

> Pali: Ahampi, bhikkhave, etarahi arahaṁ sammāsambuddho kammavādo ceva kiriyavādo ca vīriyavādo ca. Mampi, bhikkhave, makkhali moghapuriso paṭibāhati: ‘natthi kammaṁ, natthi kiriyaṁ, natthi vīriyan’ti.

[¶25] 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.”

> Pali: Seyyathāpi, bhikkhave, nadīmukhe khippaṁ uḍḍeyya bahūnaṁ macchānaṁ ahitāya dukkhāya anayāya byasanāya; evamevaṁ kho, bhikkhave, makkhali moghapuriso manussakhippaṁ maññe loke uppanno bahūnaṁ sattānaṁ ahitāya dukkhāya anayāya byasanāyā”ti.

[¶26] > Pali: Pañcamaṁ.

[¶27] AN 3.138 · Accomplishment

> Pali: AN 3.138 · Sampadāsutta

[¶28] “Mendicants, there are three accomplishments. What three? Accomplishment in faith, ethics, and wisdom. These are the three accomplishments.”

> Pali: “Tisso imā, bhikkhave, sampadā. Katamā tisso? Saddhāsampadā, sīlasampadā, paññāsampadā— imā kho, bhikkhave, tisso sampadā”ti.

[¶29] > Pali: Chaṭṭhaṁ.

[¶30] AN 3.139 · Growth

> Pali: AN 3.139 · Vuddhisutta

[¶31] “Mendicants, there are three kinds of growth. What three? Growth in faith, ethics, and wisdom. These are the three kinds of growth.”

> Pali: “Tisso imā, bhikkhave, vuddhiyo. Katamā tisso? Saddhāvuddhi, sīlavuddhi, paññāvuddhi— imā kho, bhikkhave, tisso vuddhiyo”ti.

[¶32] > Pali: Sattamaṁ.

[¶33] AN 3.140 · A Wild Colt

> Pali: AN 3.140 · Assakhaḷuṅkasutta

[¶34] “Mendicants, I will teach you about three wild colts and three wild people. Listen and apply your mind well, I will speak.”

> Pali: “Tayo ca, bhikkhave, assakhaḷuṅke desessāmi tayo ca purisakhaḷuṅke. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶35] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶36] “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.

> Pali: “Katame ca, bhikkhave, tayo assakhaḷuṅkā? Idha, bhikkhave, ekacco assakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

[¶37] These are the three wild colts.

> Pali: Ime kho, bhikkhave, tayo assakhaḷuṅkā.

[¶38] 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.

> Pali: Katame ca, bhikkhave, tayo purisakhaḷuṅkā? Idha, bhikkhave, ekacco purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

[¶39] 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.

> Pali: Kathañca, bhikkhave, purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Idamassa javasmiṁ vadāmi. Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho saṁsādeti, no vissajjeti. Idamassa na vaṇṇasmiṁ vadāmi. Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. Idamassa na ārohapariṇāhasmiṁ vadāmi. Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno.

[¶40] 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.

> Pali: Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Idamassa javasmiṁ vadāmi. Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti. Idamassa vaṇṇasmiṁ vadāmi. Na pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. Idamassa na ārohapariṇāhasmiṁ vadāmi. Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.

[¶41] 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.

> Pali: Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Idamassa javasmiṁ vadāmi. Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti. Idamassa vaṇṇasmiṁ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. Idamassa ārohapariṇāhasmiṁ vadāmi. Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

[¶42] These are the three wild people.”

> Pali: Ime kho, bhikkhave, tayo purisakhaḷuṅkā”ti.

[¶43] > Pali: Aṭṭhamaṁ.

[¶44] AN 3.141 · Excellent Horses

> Pali: AN 3.141 · Assaparassasutta

[¶45] “Mendicants, I will teach you the three excellent horses and the three excellent people. Listen and apply your mind well, I will speak.”

> Pali: “Tayo ca, bhikkhave, assaparasse desessāmi tayo ca purisaparasse. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶46] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶47] “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.

> Pali: “Katame ca, bhikkhave, tayo assaparassā? Idha, bhikkhave, ekacco assaparasso javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assaparasso javasampanno hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

[¶48] These are the three excellent horses.

> Pali: Ime kho, bhikkhave, tayo assaparassā.

[¶49] 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.

> Pali: Katame ca, bhikkhave, tayo purisaparassā? Idha, bhikkhave, ekacco purisaparasso javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisaparasso javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

[¶50] 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.

> Pali: Kathañca, bhikkhave, purisaparasso javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Idamassa javasmiṁ vadāmi. Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho saṁsādeti, no vissajjeti. Idamassa na vaṇṇasmiṁ vadāmi. Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. Idamassa na ārohapariṇāhasmiṁ vadāmi. Evaṁ kho, bhikkhave, purisaparasso javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno.

[¶51] 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.

> Pali: Kathañca, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Idamassa javasmiṁ vadāmi. Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti. Idamassa vaṇṇasmiṁ vadāmi. Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. Idamassa na ārohapariṇāhasmiṁ vadāmi. Evaṁ kho, bhikkhave, purisaparasso javasampanno ca hoti; vaṇṇasampanno ca, na ārohapariṇāhasampanno.

[¶52] 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.

> Pali: Kathañca, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Idamassa javasmiṁ vadāmi. Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti. Idamassa vaṇṇasmiṁ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. Idamassa ārohapariṇāhasmiṁ vadāmi. Evaṁ kho, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

[¶53] These are the three excellent people.”

> Pali: Ime kho, bhikkhave, tayo purisaparassā”ti.

[¶54] > Pali: Navamaṁ.

[¶55] AN 3.142 · The Thoroughbred

> Pali: AN 3.142 · Assājānīyasutta

[¶56] “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.”

> Pali: “Tayo ca, bhikkhave, bhadre assājānīye desessāmi tayo ca bhadre purisājānīye. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶57] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶58] “What are the three fine thoroughbred horses? One fine thoroughbred horse … is fast, beautiful, and well proportioned.

> Pali: “Katame ca, bhikkhave, tayo bhadrā assājānīyā? Idha, bhikkhave, ekacco bhadro assājānīyo …pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

[¶59] These are the three fine thoroughbred horses.

> Pali: Ime kho, bhikkhave, tayo bhadrā assājānīyā.

[¶60] And what are the three fine thoroughbred people? One fine thoroughbred person … is fast, beautiful, and well proportioned.

> Pali: Katame ca, bhikkhave, tayo bhadrā purisājānīyā? Idha, bhikkhave, ekacco bhadro purisājānīyo …pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

[¶61] 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.

> Pali: Kathañca, bhikkhave, bhadro purisājānīyo …pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Idamassa javasmiṁ vadāmi. Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti. Idamassa vaṇṇasmiṁ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. Idamassa ārohapariṇāhasmiṁ vadāmi. Evaṁ kho, bhikkhave, bhadro purisājānīyo javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

[¶62] These are the three fine thoroughbred people.”

> Pali: Ime kho, bhikkhave, tayo bhadrā purisājānīyā”ti.

[¶63] > Pali: Dasamaṁ.

[¶64] AN 3.143 · At the Peacocks’ Feeding Ground (1st)

> Pali: AN 3.143 · Paṭhamamoranivāpasutta

[¶65] 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!”

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati moranivāpe paribbājakārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶66] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶67] “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.

> Pali: “Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṁ. Katamehi tīhi? Asekkhena sīlakkhandhena, asekkhena samādhikkhandhena, asekkhena paññākkhandhena.

[¶68] 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.”

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.

[¶69] > Pali: Ekādasamaṁ.

[¶70] AN 3.144 · At the Peacocks’ Feeding Ground (2nd)

> Pali: AN 3.144 · Dutiyamoranivāpasutta

[¶71] “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.

> Pali: “Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṁ. Katamehi tīhi? Iddhipāṭihāriyena, ādesanāpāṭihāriyena, anusāsanīpāṭihāriyena—

[¶72] 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.”

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.

[¶73] > Pali: Dvādasamaṁ.

## 25. Good Fortune · AN 3.146–3.155

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/25/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/25/#p-N

[¶0] AN 3.146 · Unskillful

> Pali: AN 3.146 · Akusalasutta

[¶1] “Someone with three qualities is placed in hell as if delivered there. What three? Unskillful deeds by way of body, speech, and mind.

> Pali: “Tīhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi tīhi? Akusalena kāyakammena, akusalena vacīkammena, akusalena manokammena—

[¶2] Someone with these three qualities is placed in hell as if delivered there.

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

[¶3] Someone with three qualities is placed in heaven as if delivered there. What three? Skillful deeds by way of body, speech, and mind.

> Pali: Tīhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi tīhi? Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena—

[¶4] Someone with these three qualities is placed in heaven as if delivered there.”

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] AN 3.147 · Blameworthy

> Pali: AN 3.147 · Sāvajjasutta

[¶7] “Someone with three qualities is placed in hell as if delivered there. What three? Blameworthy deeds by way of body, speech, and mind.

> Pali: “Tīhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi tīhi? Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena—

[¶8] Someone with these three qualities is placed in hell as if delivered there.

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

[¶9] 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.”

> Pali: Tīhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi tīhi? Anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena— imehi kho …pe… evaṁ sagge”ti.

[¶10] > Pali: Dutiyaṁ.

[¶11] AN 3.148 · Unethical

> Pali: AN 3.148 · Visamasutta

[¶12] “Someone with three qualities is placed in hell as if delivered there. … Unethical deeds by way of body, speech, and mind. …

> Pali: “Tīhi, bhikkhave …pe… visamena kāyakammena, visamena vacīkammena, visamena manokammena— imehi kho …pe… evaṁ niraye.

[¶13] Someone with three qualities is placed in heaven as if delivered there. … Ethical deeds by way of body, speech, and mind. …”

> Pali: Tīhi, bhikkhave, dhammehi …pe… samena kāyakammena, samena vacīkammena, samena manokammena— imehi kho …pe… evaṁ sagge”ti.

[¶14] > Pali: Tatiyaṁ.

[¶15] AN 3.149 · Impure

> Pali: AN 3.149 · Asucisutta

[¶16] “Someone with three qualities is placed in hell as if delivered there. … Impure deeds by way of body, speech, and mind. …

> Pali: “Tīhi, bhikkhave …pe… asucinā kāyakammena, asucinā vacīkammena, asucinā manokammena— imehi kho …pe… evaṁ niraye.

[¶17] Someone with three qualities is placed in heaven as if delivered there. … Pure deeds by way of body, speech, and mind. …”

> Pali: Tīhi, bhikkhave …pe… sucinā kāyakammena, sucinā vacīkammena, sucinā manokammena—

[¶18] > Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶19] > Pali: Catutthaṁ.

[¶20] AN 3.150 · Broken (1st)

> Pali: AN 3.150 · Paṭhamakhatasutta

[¶21] “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. …

> Pali: “Tīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. Katamehi tīhi? Akusalena kāyakammena, akusalena vacīkammena, akusalena manokammena—

[¶22] > Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati.

[¶23] 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. …”

> Pali: Tīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. Katamehi tīhi? Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena …pe….

[¶24] > Pali: Pañcamaṁ.

[¶25] AN 3.151 · Broken (2nd)

> Pali: AN 3.151 · Dutiyakhatasutta

[¶26] “When a foolish, incompetent untrue person has three qualities they keep themselves broken and damaged. … Blameworthy deeds by way of body, speech, and mind. …

> Pali: “Tīhi, bhikkhave …pe… sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena …pe….

[¶27] When an astute, competent true person has three qualities they keep themselves intact and unscathed. … Blameless deeds by way of body, speech, and mind. …”

> Pali: Tīhi, bhikkhave …pe… anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena …pe….

[¶28] > Pali: Chaṭṭhaṁ.

[¶29] AN 3.152 · Broken (3rd)

> Pali: AN 3.152 · Tatiyakhatasutta

[¶30] “When a foolish, incompetent untrue person has three qualities they keep themselves broken and damaged. … Unethical deeds by way of body, speech, and mind. …

> Pali: “Tīhi, bhikkhave …pe… visamena kāyakammena, visamena vacīkammena, visamena manokammena …pe….

[¶31] When an astute, competent true person has three qualities they keep themselves intact and unscathed. … Ethical deeds by way of body, speech, and mind. …”

> Pali: Tīhi, bhikkhave …pe… samena kāyakammena, samena vacīkammena, samena manokammena …pe….

[¶32] > Pali: Sattamaṁ.

[¶33] AN 3.153 · Broken (4th)

> Pali: AN 3.153 · Catutthakhatasutta

[¶34] “When a foolish, incompetent untrue person has three qualities they keep themselves broken and damaged. … Impure deeds by way of body, speech, and mind. …

> Pali: “Tīhi, bhikkhave …pe… asucinā kāyakammena, asucinā vacīkammena, asucinā manokammena …pe….

[¶35] When an astute, competent true person has three qualities they keep themselves intact and unscathed. … Pure deeds by way of body, speech, and mind. …”

> Pali: Tīhi, bhikkhave …pe… sucinā kāyakammena, sucinā vacīkammena, sucinā manokammena—

[¶36] > Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavatī”ti.

[¶37] > Pali: Aṭṭhamaṁ.

[¶38] AN 3.154 · Homage

> Pali: AN 3.154 · Vandanāsutta

[¶39] “Mendicants, there are three kinds of homage. What three? By way of body, speech, and mind. These are the three kinds of homage.”

> Pali: “Tisso imā, bhikkhave, vandanā. Katamā tisso? Kāyena, vācāya, manasā— imā kho, bhikkhave, tisso vandanā”ti.

[¶40] > Pali: Navamaṁ.

[¶41] AN 3.155 · Morning

> Pali: AN 3.155 · Pubbaṇhasutta

[¶42] “Mendicants, those sentient beings who do good things in the morning by way of body, speech, and mind have a good morning.

> Pali: “Ye, bhikkhave, sattā pubbaṇhasamayaṁ kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti, supubbaṇho, bhikkhave, tesaṁ sattānaṁ.

[¶43] Those sentient beings who do good things at midday by way of body, speech, and mind have a good midday.

> Pali: Ye, bhikkhave, sattā majjhanhikasamayaṁ kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti, sumajjhanhiko, bhikkhave, tesaṁ sattānaṁ.

[¶44] Those sentient beings who do good things in the evening by way of body, speech, and mind have a good evening.

> Pali: Ye, bhikkhave, sattā sāyanhasamayaṁ kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti, susāyanho, bhikkhave, tesaṁ sattānanti.

[¶45] A good star, a good fortune,
a good sunup, a good rising,
a good moment, a good hour,
good gifts to spiritual practitioners.

> Pali: Sunakkhattaṁ sumaṅgalaṁ,
suppabhātaṁ suhuṭṭhitaṁ;
Sukhaṇo sumuhutto ca,
suyiṭṭhaṁ brahmacārisu.

[¶46] Auspicious deeds of body,
verbal auspicious deeds,
auspicious deeds of mind,
auspicious resolutions:
when your deeds have been auspicious,
you get auspicious benefits.

> Pali: Padakkhiṇaṁ kāyakammaṁ,
vācākammaṁ padakkhiṇaṁ;
Padakkhiṇaṁ manokammaṁ,
paṇīdhi te padakkhiṇe;
Padakkhiṇāni katvāna,
labhantatthe padakkhiṇe.

[¶47] Those happy with these benefits
flourish in the Buddha’s teaching.
May you and all your relatives
be healthy and happy!”

> Pali: Te atthaladdhā sukhitā,
viruḷhā buddhasāsane;
Arogā sukhitā hotha,
saha sabbehi ñātibhī”ti.

[¶48] > Pali: Dasamaṁ.

[¶49] > Pali: Maṅgalavaggo pañcamo.

[¶50] > Pali: Tassuddānaṁ

[¶51] > Pali: Akusalañca sāvajjaṁ,
visamāsucinā saha;
Caturo khatā vandanā,
pubbaṇhena ca te dasāti.

[¶52] > Pali: Tatiyo paṇṇāsako samatto.

## 26. Untitled Discourses on Three Practices · AN 3.156–3.162

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/26/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/26/#p-N

[¶0] AN 3.156

> Pali: AN 3.156

[¶1] “Mendicants, there are three practices. What three? The addicted practice, the scorching practice, and the middle practice.

> Pali: “Tisso imā, bhikkhave, paṭipadā. Katamā tisso? Āgāḷhā paṭipadā, nijjhāmā paṭipadā, majjhimā paṭipadā.

[¶2] 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.

> Pali: Katamā ca, bhikkhave, āgāḷhā paṭipadā? Idha, bhikkhave, ekacco evaṁvādī hoti evaṁdiṭṭhi: ‘natthi kāmesu doso’ti. So kāmesu pātabyataṁ āpajjati. Ayaṁ vuccati, bhikkhave, āgāḷhā paṭipadā.

[¶3] 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.

> Pali: Katamā ca, bhikkhave, nijjhāmā paṭipadā? Idha, bhikkhave, ekacco acelako hoti muttācāro, hatthāpalekhano, naehibhadantiko, natiṭṭhabhadantiko, nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṁ na maṁsaṁ na suraṁ na merayaṁ, na thusodakaṁ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti; ekāhikampi āhāraṁ āhāreti, dvāhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

[¶4] 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.

> Pali: So sākabhakkhopi hoti, sāmākabhakkhopi hoti, nīvārabhakkhopi hoti, daddulabhakkhopi hoti, haṭabhakkhopi hoti, kaṇabhakkhopi hoti, ācāmabhakkhopi hoti, piññākabhakkhopi hoti, tiṇabhakkhopi hoti, gomayabhakkhopi hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.

[¶5] 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.

> Pali: So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti, sāyatatiyakampi udakorohanānuyogamanuyutto viharati— iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṁ vuccati, bhikkhave, nijjhāmā paṭipadā.

[¶6] 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.

> Pali: Katamā ca, bhikkhave, majjhimā paṭipadā? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Ayaṁ vuccati, bhikkhave, majjhimā paṭipadā.

[¶7] These are the three practices.

> Pali: Imā kho, bhikkhave, tisso paṭipadāti.

[¶8] AN 3.157

> Pali: AN 3.157

[¶9] Mendicants, there are three practices. What three? The addicted practice, the scorching practice, the middle practice.

> Pali: Tisso imā, bhikkhave, paṭipadā. Katamā tisso? Āgāḷhā paṭipadā, nijjhāmā paṭipadā, majjhimā paṭipadā.

[¶10] And what’s the addicted practice? … This is called the addicted practice.

> Pali: Katamā ca, bhikkhave, āgāḷhā paṭipadā …pe… ayaṁ vuccati, bhikkhave, āgāḷhā paṭipadā.

[¶11] And what is the scorching practice? … This is called the scorching practice.

> Pali: Katamā ca, bhikkhave, nijjhāmā paṭipadā …pe… ayaṁ vuccati, bhikkhave, nijjhāmā paṭipadā.

[¶12] 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. …

> Pali: Katamā ca, bhikkhave, majjhimā paṭipadā? Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati ….

[¶13] AN 3.158

> Pali: AN 3.158

[¶14] 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. …

> Pali: Chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti vīriyasamādhi …pe… cittasamādhi …pe… vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti …pe….

[¶15] AN 3.159

> Pali: AN 3.159

[¶16] They develop the faculty of faith … energy … mindfulness … immersion … wisdom …

> Pali: Saddhindriyaṁ bhāveti … vīriyindriyaṁ bhāveti … satindriyaṁ bhāveti … samādhindriyaṁ bhāveti … paññindriyaṁ bhāveti …pe….

[¶17] AN 3.160

> Pali: AN 3.160

[¶18] They develop the power of faith … energy … mindfulness … immersion … wisdom …

> Pali: Saddhābalaṁ bhāveti … vīriyabalaṁ bhāveti … satibalaṁ bhāveti … samādhibalaṁ bhāveti … paññābalaṁ bhāveti …pe….

[¶19] AN 3.161

> Pali: AN 3.161

[¶20] They develop the awakening factor of mindfulness … investigation of principles … energy … rapture … tranquility … immersion … equanimity …

> Pali: Satisambojjhaṅgaṁ bhāveti … dhammavicayasambojjhaṅgaṁ bhāveti … vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti …pe….

[¶21] AN 3.162

> Pali: AN 3.162

[¶22] 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.”

> Pali: Sammādiṭṭhiṁ bhāveti … sammāsaṅkappaṁ bhāveti … sammāvācaṁ bhāveti … sammākammantaṁ bhāveti … sammāājīvaṁ bhāveti … sammāvāyāmaṁ bhāveti … sammāsatiṁ bhāveti … sammāsamādhiṁ bhāveti …. Ayaṁ vuccati, bhikkhave, majjhimā paṭipadā. Imā kho, bhikkhave, tisso paṭipadā”ti.

[¶23] > Pali: Acelakavaggo chaṭṭho.

[¶24] > Pali: Tassuddānaṁ

[¶25] > Pali: Satipaṭṭhānaṁ sammappadhānaṁ,
Iddhipādindriyena ca;
Balaṁ bojjhaṅgo maggo ca,
Paṭipadāya yojayeti.

## 27. Untitled Discourses on Three Qualities · AN 3.163–3.181

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/27/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/27/#p-N

[¶0] AN 3.163

> Pali: AN 3.163

[¶1] “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.

> Pali: “Tīhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi tīhi? Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti.

[¶2] Someone with these three qualities is placed in hell as if delivered there.

> Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

[¶3] AN 3.164

> Pali: AN 3.164

[¶4] 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. …

> Pali: Tīhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi tīhi? Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti …pe….

[¶5] AN 3.165

> Pali: AN 3.165

[¶6] They themselves steal. They encourage others to steal. And they approve of stealing. …

> Pali: Attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti …pe….

[¶7] AN 3.166

> Pali: AN 3.166

[¶8] They don’t themselves steal. They encourage others to not steal. And they approve of not stealing. …

> Pali: Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti …pe….

[¶9] AN 3.167

> Pali: AN 3.167

[¶10] They themselves commit sexual misconduct. They encourage others to commit sexual misconduct. And they approve of sexual misconduct. …

> Pali: Attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti …pe….

[¶11] AN 3.168

> Pali: AN 3.168

[¶12] They don’t themselves commit sexual misconduct. They encourage others to not commit sexual misconduct. And they approve of refraining from sexual misconduct. …

> Pali: Attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti …pe….

[¶13] AN 3.169

> Pali: AN 3.169

[¶14] They themselves lie. They encourage others to lie. And they approve of lying. …

> Pali: Attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti …pe….

[¶15] AN 3.170

> Pali: AN 3.170

[¶16] They don’t themselves lie. They encourage others to not lie. And they approve of not lying. …

> Pali: Attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti …pe….

[¶17] AN 3.171

> Pali: AN 3.171

[¶18] They themselves backbite. They encourage others to backbite. And they approve of backbiting. …

> Pali: Attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti …pe….

[¶19] AN 3.172

> Pali: AN 3.172

[¶20] They don’t themselves backbite. They encourage others to not backbite. And they approve of not backbiting. …

> Pali: Attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti …pe….

[¶21] AN 3.173

> Pali: AN 3.173

[¶22] They themselves speak harshly. They encourage others to speak harshly. And they approve of speaking harshly. …

> Pali: Attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti …pe….

[¶23] AN 3.174

> Pali: AN 3.174

[¶24] They don’t themselves speak harshly. They encourage others to not speak harshly. And they approve of not speaking harshly. …

> Pali: Attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti …pe….

[¶25] AN 3.175

> Pali: AN 3.175

[¶26] They themselves talk nonsense. They encourage others to talk nonsense. And they approve of talking nonsense. …

> Pali: Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti …pe….

[¶27] AN 3.176

> Pali: AN 3.176

[¶28] They don’t themselves talk nonsense. They encourage others to not talk nonsense. And they approve of not talking nonsense. …

> Pali: Attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti …pe….

[¶29] AN 3.177

> Pali: AN 3.177

[¶30] They themselves are covetous. They encourage others to be covetous. And they approve of covetousness. …

> Pali: Attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti …pe….

[¶31] AN 3.178

> Pali: AN 3.178

[¶32] They themselves are content. They encourage others to be contented. And they approve of being contented. …

> Pali: Attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti …pe….

[¶33] AN 3.179

> Pali: AN 3.179

[¶34] They themselves have ill will. They encourage others to have ill will. And they approve of having ill will. …

> Pali: Attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti …pe….

[¶35] AN 3.180

> Pali: AN 3.180

[¶36] They themselves are kind-hearted. They encourage others to have good will. And they approve of good will. …

> Pali: Attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti …pe….

[¶37] AN 3.181

> Pali: AN 3.181

[¶38] They themselves have wrong view. They encourage others to have wrong view. And they approve of wrong view. …

> Pali: Attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti …pe….

## 28. The Chapter on Abbreviated Texts Beginning with Greed · AN 3.183–352

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/28/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/28/#p-N

[¶0] AN 3.183–352 · Untitled Discourses on Greed, Etc.

> Pali: AN 3.183–352 · ~

[¶1] “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.

> Pali: “Rāgassa, bhikkhave, abhiññāya tayo dhammā bhāvetabbā. Katame tayo? Suññato samādhi, animitto samādhi, appaṇihito samādhi— rāgassa, bhikkhave, abhiññāya ime tayo dhammā bhāvetabbā. (…)

[¶2] For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go …

> Pali: Rāgassa, bhikkhave, pariññāya …pe… parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya ime tayo dhammā bhāvetabbā.

[¶3] 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.”

> Pali: Dosassa … mohassa … kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa … abhiññāya … pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya ime tayo dhammā bhāvetabbā”ti.

[¶4] That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

> Pali: Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

[¶5] > Pali: Rāgapeyyālaṁ niṭṭhitaṁ.

[¶6] > Pali: Tassuddānaṁ

[¶7] > Pali: Rāgaṁ dosañca mohañca,
kodhūpanāhapañcamaṁ;
Makkhapaḷāsaissā ca,
maccharimāyāsāṭheyyā.

[¶8] > Pali: Thambhasārambhamānañca,
atimānamadassa ca;
Pamādā sattarasa vuttā,
rāgapeyyālanissitā.

[¶9] > Pali: Ete opammayuttena,
āpādena abhiññāya;
Pariññāya parikkhayā,
pahānakkhayabbayena;
Virāganirodhacāgaṁ,
paṭinissagge ime dasa.

[¶10] > Pali: Suññato animitto ca,
appaṇihito ca tayo;
Samādhimūlakā peyyā—
lesupi vavatthitā cāti.

[¶11] > Pali: Tatiyo paṇṇāsako niṭṭhito.

[¶12] The Book of the Threes is finished.

> Pali: Tikanipātapāḷi niṭṭhitā.