AN 3.133 · A Warrior
AN 3.133 · Yodhājīvasutta
“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.
“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.
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.
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.
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.
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.
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.
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.
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.
Kathañca, bhikkhave, bhikkhu mahato kāyassa padāletā hoti? Idha, bhikkhave, bhikkhu mahantaṁ avijjākkhandhaṁ padāleti. Evaṁ kho, bhikkhave, bhikkhu mahato kāyassa padāletā hoti.
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.”
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.
Paṭhamaṁ.
AN 3.134 · Assemblies
AN 3.134 · Parisāsutta
“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.”
“Tisso imā, bhikkhave, parisā. Katamā tisso? Ukkācitavinītā parisā, paṭipucchāvinītā parisā, yāvatāvinītā parisā— imā kho, bhikkhave, tisso parisā”ti.
Dutiyaṁ.
AN 3.135 · A Friend
AN 3.135 · Mittasutta
“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.”
“Tīhi, bhikkhave, aṅgehi samannāgato mitto sevitabbo. Katamehi tīhi? (…) Duddadaṁ dadāti, dukkaraṁ karoti, dukkhamaṁ khamati— imehi kho, bhikkhave, tīhi aṅgehi samannāgato mitto sevitabbo”ti.
Tatiyaṁ.
AN 3.136 · Arising
AN 3.136 · Uppādāsutta
“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.’
“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.
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.’
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.
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.’”
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.
Catutthaṁ.
AN 3.137 · A Hair Blanket
AN 3.137 · Kesakambalasutta
“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.
“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.
The bamboo-staffed ascetic, that futile man, has this doctrine and view: ‘There is no power in deeds, action, or energy.’
Makkhali, bhikkhave, moghapuriso evaṁvādī evaṁdiṭṭhi: ‘natthi kammaṁ, natthi kiriyaṁ, natthi vīriyan’ti.
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.’
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.
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.’
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.
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.’
Ahampi, bhikkhave, etarahi arahaṁ sammāsambuddho kammavādo ceva kiriyavādo ca vīriyavādo ca. Mampi, bhikkhave, makkhali moghapuriso paṭibāhati: ‘natthi kammaṁ, natthi kiriyaṁ, natthi vīriyan’ti.
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.”
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.
Pañcamaṁ.
AN 3.138 · Accomplishment
AN 3.138 · Sampadāsutta
“Mendicants, there are three accomplishments. What three? Accomplishment in faith, ethics, and wisdom. These are the three accomplishments.”
“Tisso imā, bhikkhave, sampadā. Katamā tisso? Saddhāsampadā, sīlasampadā, paññāsampadā— imā kho, bhikkhave, tisso sampadā”ti.
Chaṭṭhaṁ.
AN 3.139 · Growth
AN 3.139 · Vuddhisutta
“Mendicants, there are three kinds of growth. What three? Growth in faith, ethics, and wisdom. These are the three kinds of growth.”
“Tisso imā, bhikkhave, vuddhiyo. Katamā tisso? Saddhāvuddhi, sīlavuddhi, paññāvuddhi— imā kho, bhikkhave, tisso vuddhiyo”ti.
Sattamaṁ.
AN 3.140 · A Wild Colt
AN 3.140 · Assakhaḷuṅkasutta
“Mendicants, I will teach you about three wild colts and three wild people. Listen and apply your mind well, I will speak.”
“Tayo ca, bhikkhave, assakhaḷuṅke desessāmi tayo ca purisakhaḷuṅke. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Yes, sir,” they replied. The Buddha said this:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“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.
“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.
These are the three wild colts.
Ime kho, bhikkhave, tayo assakhaḷuṅkā.
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.
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.
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.
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.
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.
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.
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.
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.
These are the three wild people.”
Ime kho, bhikkhave, tayo purisakhaḷuṅkā”ti.
Aṭṭhamaṁ.
AN 3.141 · Excellent Horses
AN 3.141 · Assaparassasutta
“Mendicants, I will teach you the three excellent horses and the three excellent people. Listen and apply your mind well, I will speak.”
“Tayo ca, bhikkhave, assaparasse desessāmi tayo ca purisaparasse. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Yes, sir,” they replied. The Buddha said this:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“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.
“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.
These are the three excellent horses.
Ime kho, bhikkhave, tayo assaparassā.
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.
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.
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.
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.
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.
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.
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.
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.
These are the three excellent people.”
Ime kho, bhikkhave, tayo purisaparassā”ti.
Navamaṁ.
AN 3.142 · The Thoroughbred
AN 3.142 · Assājānīyasutta
“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.”
“Tayo ca, bhikkhave, bhadre assājānīye desessāmi tayo ca bhadre purisājānīye. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Yes, sir,” they replied. The Buddha said this:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“What are the three fine thoroughbred horses? One fine thoroughbred horse … is fast, beautiful, and well proportioned.
“Katame ca, bhikkhave, tayo bhadrā assājānīyā? Idha, bhikkhave, ekacco bhadro assājānīyo …pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.
These are the three fine thoroughbred horses.
Ime kho, bhikkhave, tayo bhadrā assājānīyā.
And what are the three fine thoroughbred people? One fine thoroughbred person … is fast, beautiful, and well proportioned.
Katame ca, bhikkhave, tayo bhadrā purisājānīyā? Idha, bhikkhave, ekacco bhadro purisājānīyo …pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.
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.
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.
These are the three fine thoroughbred people.”
Ime kho, bhikkhave, tayo bhadrā purisājānīyā”ti.
Dasamaṁ.
AN 3.143 · At the Peacocks’ Feeding Ground (1st)
AN 3.143 · Paṭhamamoranivāpasutta
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!”
Ekaṁ samayaṁ bhagavā rājagahe viharati moranivāpe paribbājakārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
“Venerable sir,” they replied. The Buddha said this:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“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.
“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṁ. Katamehi tīhi? Asekkhena sīlakkhandhena, asekkhena samādhikkhandhena, asekkhena paññākkhandhena.
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.”
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.
Ekādasamaṁ.
AN 3.144 · At the Peacocks’ Feeding Ground (2nd)
AN 3.144 · Dutiyamoranivāpasutta
“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.
“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṁ. Katamehi tīhi? Iddhipāṭihāriyena, ādesanāpāṭihāriyena, anusāsanīpāṭihāriyena—
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.”
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.
Dvādasamaṁ.