4👑☸AN 3 vagga 11-19

AN 3 vagga 11. Awakening 11. Sambodhavagga

	(derived from B. Sujato 2018/12)

Aṅguttara Nikāya 3	Numbered Discourses 3

103. Before Awakening (⤴)


103. Pubbevasambodhasutta	103. Before Awakening
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘ko nu kho loke assādo, ko ādīnavo, kiṃ nissaraṇan’ti?	‘What’s the gratification in the world? What’s the drawback? What’s the escape?’
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘yaṃ kho lokaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ loke assādo.	‘The pleasure and happiness that arise from the world: this is its gratification.
Yaṃ loko anicco dukkho vipariṇāmadhammo, ayaṃ loke ādīnavo.	That the world is impermanent, suffering, and perishable: this is its drawback.
Yo loke chandarāgavinayo chandarāgappahānaṃ, idaṃ loke nissaraṇan’ti.	Removing and giving up desire and greed for the world: this is its escape.’
Yāvakīvañcāhaṃ, bhikkhave, evaṃ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.	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 Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, evaṃ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.	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 Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:	Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.	‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

104. Gratification (1st) (⤴)


104. Paṭhamaassādasutta	104. Gratification (1st)
“Lokassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo loke assādo tadajjhagamaṃ.	“monks, I went in search of the world’s gratification, and I found it.
Yāvatako loke assādo, paññāya me so sudiṭṭho.	I’ve seen clearly with wisdom the full extent of gratification in the world.
Lokassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo loke ādīnavo tadajjhagamaṃ.	I went in search of the world’s drawbacks, and I found them.
Yāvatako loke ādīnavo, paññāya me so sudiṭṭho.	I’ve seen clearly with wisdom the full extent of the drawbacks in the world.
Lokassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ loke nissaraṇaṃ tadajjhagamaṃ.	I went in search of escape from the world, and I found it.
Yāvatakaṃ loke nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.	I’ve seen clearly with wisdom the full extent of escape from the world.
Yāvakīvañcāhaṃ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.	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 Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.	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 Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:	Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.	‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

105. Gratification (2nd) (⤴)


105. Dutiyaassādasutta	105. Gratification (2nd)
“No cedaṃ, bhikkhave, loke assādo abhavissa, nayidaṃ sattā loke sārajjeyyuṃ.	“monks, if there were no gratification in the world, sentient beings wouldn’t love it.
Yasmā ca kho, bhikkhave, atthi loke assādo, tasmā sattā loke sārajjanti.	But because there is gratification in the world, sentient beings do love it.
No cedaṃ, bhikkhave, loke ādīnavo abhavissa, nayidaṃ sattā loke nibbindeyyuṃ.	If the world had no drawback, sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, atthi loke ādīnavo, tasmā sattā loke nibbindanti.	But because the world has a drawback, sentient beings do grow disenchanted with it.
No cedaṃ, bhikkhave, loke nissaraṇaṃ abhavissa, nayidaṃ sattā lokamhā nissareyyuṃ.	If there were no escape from the world, sentient beings wouldn’t escape from it.
Yasmā ca kho, bhikkhave, atthi loke nissaraṇaṃ, tasmā sattā lokamhā nissaranti.	But because there is an escape from the world, sentient beings do escape from it.
Yāvakīvañca, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsuṃ, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā vihariṃsu.	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 Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits.
Yato ca kho, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsuṃ, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā viharantī”ti.	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 Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.”

106. Ascetics and Brahmins (⤴)


106. Samaṇabrāhmaṇasutta	106. Ascetics and Brahmins
“Ye keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti,	“monks, there are ascetics and brahmins who don’t truly understand the world’s gratification, drawback, and escape for what they are.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	I don’t regard 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.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti,	There are ascetics and brahmins who do truly understand the worlds’ gratification, drawback, and escape for what they are.
te kho, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.	I regard 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.”

107. Wailing (⤴)


107. Ruṇṇasutta	107. Wailing
“ruṇṇam-idaṃ, bhikkhave,	(1) “wailing: -this, *********,
ariyassa vinaye yadidaṃ gītaṃ.	[is what the] noble-one's discipline calls singing.

ummattakam-idaṃ, bhikkhave,	(2)“madness: -this, *********,
ariyassa vinaye yadidaṃ naccaṃ.	[is what the] noble-one's discipline calls dancing.

komāra-kam-idaṃ, bhikkhave,	(3) “childish-behavior: -this, *********,
ariyassa vinaye yadidaṃ	[is what the] noble-one's discipline calls
ativelaṃ danta-vidaṃsaka-hasitaṃ.	excessive-duration (of) teeth-exposed-laughter.

tasmātiha, bhikkhave,	Therefore, monks,
setu-ghāto gīte,	[let there be] bridge-destroying (in regard to) singing,
setu-ghāto nacce,	[let there be] bridge-destroying (in regard to) dancing,
alaṃ vo dhammap-pamoditānaṃ sataṃ sitaṃ	{When you smile in} Dhamma-rejoicing,
sitamattāyā”ti.	you may simply show a smile.”
pañcamaṃ.	(end of sutta)

Mp Commentary says

Mp: “When there is a reason to smile [in rejoicing in the Dhamma], it is proper to smile merely by showing the tips of your teeth simply to show that you are pleased.”

108. Satisfaction (⤴)


108. Atittisutta	108. Satisfaction
“Tiṇṇaṃ, bhikkhave, paṭisevanāya natthi titti.	“monks, there are three indulgences that never satisfy.
Katamesaṃ tiṇṇaṃ?	What three?
soppassa, bhikkhave, paṭisevanāya natthi titti.	(1) There is no satiation by indulging in sleep.
surāmerayapānassa, bhikkhave, paṭisevanāya natthi titti.	(2) There is no satiation by indulging in liquor and wine.
methunadhammasamāpattiyā, bhikkhave, paṭisevanāya natthi titti.	(3) There is no satiation by indulging in sexual intercourse.
Imesaṃ, bhikkhave, tiṇṇaṃ paṭisevanāya natthi tittī”ti.	These are the three indulgences that never satisfy.”

109. Unprotected (⤴)


109. Arakkhitasutta	109. Unprotected
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“citte, gahapati, arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti, manokammampi arakkhitaṃ hoti.	“Householder, when the mind is unprotected, deeds of body, speech, and mind are unprotected.
Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti, vacīkammampi avassutaṃ hoti, manokammampi avassutaṃ hoti.	When deeds are unprotected, they become corrupted.
Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṃ hoti, vacīkammampi pūtikaṃ hoti, manokammampi pūtikaṃ hoti.	When deeds are corrupted, they become rotten.
Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā.	Someone whose deeds of body, speech, and mind are rotten will not have a good death.


Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi arakkhitaṃ hoti, gopānasiyopi arakkhitā honti, bhittipi arakkhitā hoti;	It’s like a bungalow with a bad roof. The roof peak, rafters, and walls are unprotected.
kūṭampi avassutaṃ hoti, gopānasiyopi avassutā honti, bhittipi avassutā hoti;	They get soaked,
kūṭampi pūtikaṃ hoti, gopānasiyopi pūtikā honti, bhittipi pūtikā hoti.	and become rotten.


Evamevaṃ kho, gahapati, citte arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti, manokammampi arakkhitaṃ hoti.	In the same way, when the mind is unprotected, bodily, verbal, and mental deeds are unprotected. …
Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti, vacīkammampi avassutaṃ hoti, manokammampi avassutaṃ hoti.
Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṃ hoti, vacīkammampi pūtikaṃ hoti, manokammampi pūtikaṃ hoti.
Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā.	Someone whose deeds of body, speech, and mind are rotten will not have a good death.


Citte, gahapati, rakkhite kāyakammampi rakkhitaṃ hoti, vacīkammampi rakkhitaṃ hoti, manokammampi rakkhitaṃ hoti.	When the mind is protected, bodily, verbal, and mental deeds are protected.
Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hoti.	When deeds are protected, they don’t become corrupted.
Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṃ hoti, vacīkammampi apūtikaṃ hoti, manokammampi apūtikaṃ hoti.	When deeds aren’t corrupted, they don’t become rotten.
Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā.	Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.


Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi rakkhitaṃ hoti, gopānasiyopi rakkhitā honti, bhittipi rakkhitā hoti;	It’s like a bungalow with a good roof. The roof peak, rafters, and walls are protected.
kūṭampi anavassutaṃ hoti, gopānasiyopi anavassutā honti, bhittipi anavassutā hoti;	They don’t get soaked,
kūṭampi apūtikaṃ hoti, gopānasiyopi apūtikā honti, bhittipi apūtikā hoti.	and they don’t become rotten.


Evamevaṃ kho, gahapati, citte rakkhite kāyakammampi rakkhitaṃ hoti, vacīkammampi rakkhitaṃ hoti, manokammampi rakkhitaṃ hoti.	In the same way, when the mind is protected, bodily, verbal, and mental deeds are protected. …
Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hoti.
Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṃ hoti, vacīkammampi apūtikaṃ hoti, manokammampi apūtikaṃ hoti.
Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā”ti.	Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.”

110. Fallen (⤴)


110. Byāpannasutta	110. Fallen
Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Seated to one side, the Buddha said to the householder Anāthapiṇḍika:
“citte, gahapati, byāpanne kāyakammampi byāpannaṃ hoti, vacīkammampi byāpannaṃ hoti, manokammampi byāpannaṃ hoti.	“Householder, when the mind is fallen, bodily, verbal, and mental deeds are fallen.
Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā.	Someone whose deeds of body, speech, and mind are fallen will not have a good death.
Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi byāpannaṃ hoti, gopānasiyopi byāpannā honti, bhittipi byāpannā hoti;	It’s like a bungalow with a bad roof. The roof peak, rafters, and walls fall in.
evamevaṃ kho, gahapati, citte byāpanne kāyakammampi byāpannaṃ hoti, vacīkammampi byāpannaṃ hoti, manokammampi byāpannaṃ hoti.	In the same way, when the mind is fallen, bodily, verbal, and mental deeds are fallen.
Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā.	Someone whose deeds of body, speech, and mind are fallen will not have a good death.


Citte, gahapati, abyāpanne kāyakammampi abyāpannaṃ hoti, vacīkammampi abyāpannaṃ hoti, manokammampi abyāpannaṃ hoti.	When the mind is not fallen, bodily, verbal, and mental deeds are not fallen.
Tassa abyāpannakāyakammantassa abyāpannavacīkammantassa abyāpannamanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā.	Someone whose deeds of body, speech, and mind are not fallen will have a good death.
Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi abyāpannaṃ hoti, gopānasiyopi abyāpannā honti, bhittipi abyāpannā hoti;	It’s like a bungalow with a good roof. The roof peak, rafters, and walls are not fallen in.
evamevaṃ kho, gahapati, citte abyāpanne kāyakammampi abyāpannaṃ hoti, vacīkammampi abyāpannaṃ hoti, manokammampi abyāpannaṃ hoti.	In the same way, when the mind is not fallen, bodily, verbal, and mental deeds are not fallen.
Tassa abyāpannakāyakammantassa … pe … abyāpannamanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā”ti.	Someone whose deeds of body, speech, and mind are not fallen will have a good death.”

111. Sources (1st) (⤴)


111. Paṭhamanidānasutta	111. Sources (1st)
“Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.	“monks, there are these three sources that give rise to deeds.
Katamāni tīṇi?	What three?
Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya.	Greed, hate, and delusion are sources that give rise to deeds.
Yaṃ, bhikkhave, lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati.	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.
Yaṃ, bhikkhave, dosapakataṃ kammaṃ dosajaṃ dosanidānaṃ dosasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati.
Yaṃ, bhikkhave, mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.	These are three sources that give rise to deeds.


Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.	There are these three sources that give rise to deeds.
Katamāni tīṇi?	What three?
Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya.	Contentment, love, and understanding are sources that give rise to deeds.
Yaṃ, bhikkhave, alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati.	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.
Yaṃ, bhikkhave, adosapakataṃ kammaṃ adosajaṃ adosanidānaṃ adosasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati.
Yaṃ, bhikkhave, amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā”ti.	These are three sources that give rise to deeds.”

112. Sources (2nd) (⤴)


112. Dutiyanidānasutta	112. Sources (2nd)
“Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.	“monks, there are these three sources that give rise to deeds.
Katamāni tīṇi?	What three?
Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati;	Desire comes up for things that stimulate desire and greed in the past, future, or present.
anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati;
paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.
Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati?	And how does desire come up for things that stimulate desire and greed in the past, future, or present?
Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti.	In your heart you think about and consider things that stimulate desire and greed in the past, future, or present.
Tassa atīte chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati.	When you do this, desire comes up,
Chandajāto tehi dhammehi saṃyutto hoti.	and you get attached to those things.
Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo.	This lust in the heart is what I call a fetter.
Evaṃ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.	That’s how desire comes up for things that stimulate desire and lust in the past, future, or present.



Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati?
Paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti.
Tassa paccuppanne chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati.
Chandajāto tehi dhammehi saṃyutto hoti.
Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo.
Evaṃ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.	These are three sources that give rise to deeds.


Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.	There are these three sources that give rise to deeds.
Katamāni tīṇi?	What three?
Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati;	Desire doesn’t come up for things that stimulate desire and lust in the past, future, or present.
anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati;
paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.


Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati?	And how does desire not come up for things that stimulate desire and lust in the past, future, or present?
Atītānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti.	You understand the future result of things that stimulate desire and lust in the past, future, or present.
Āyatiṃ vipākaṃ viditvā tadabhinivatteti.	When you know this, you grow disenchanted,
Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati.	your heart becomes dispassionate, and you see it with penetrating wisdom.
Evaṃ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.	That’s how desire doesn’t come up for things that stimulate desire and lust in the past, future, or present.



Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati?
Paccuppannānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti, āyatiṃ vipākaṃ viditvā tadabhinivatteti, tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati.
Evaṃ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā”ti.	These are three sources that give rise to deeds.”

AN 3 vagga 12. Bound for Loss 12. Āpāyikavagga

113. Bound for Loss (⤴)


113. Āpāyikasutta	113. Bound for Loss
“Tayome, bhikkhave, āpāyikā nerayikā idamappahāya.	“monks, three kinds of people are bound for a place of loss, bound for hell, if they don’t give up this fault.
Katame tayo?	What three?
Yo ca abrahmacārī brahmacāripaṭiñño,	Someone who is unchaste, but claims to be celibate;
yo ca suddhaṃ brahmacariyaṃ carantaṃ amūlakena abrahmacariyena anuddhaṃseti,	someone who makes a groundless accusation of unchastity against a person whose celibacy is pure;
yo cāyaṃ evaṃvādī evaṃdiṭṭhi: ‘natthi kāmesu doso’ti, so tāya kāmesu pātabyataṃ āpajjati.	someone who has the view, ‘There is nothing wrong with sensual pleasures,’ so they throw themselves into sensual pleasures.
Ime kho, bhikkhave, tayo āpāyikā nerayikā idamappahāyā”ti.	These are the three kinds of people bound for a place of loss, bound for hell, if they don’t give up this fault.”

114. Rare (⤴)


114. Dullabhasutta	114. Rare
“Tiṇṇaṃ, bhikkhave, pātubhāvo dullabho lokasmiṃ.	“monks, the appearance of three people is rare in the world.
Katamesaṃ tiṇṇaṃ?	What three?
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ, kataññū katavedī puggalo dullabho lokasmiṃ.	A Realized One, a perfected one, a fully awakened Buddha. A person who teaches the teaching and training proclaimed by a Realized One. A person who is grateful and thankful.
Imesaṃ kho, bhikkhave, tiṇṇaṃ pātubhāvo dullabho lokasmin”ti.	The appearance of these three people is rare in the world.”

115. Immeasurable (⤴)


115. Appameyyasutta	115. Immeasurable
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these three people are found in the world.
Katame tayo?	What three?
Suppameyyo, duppameyyo, appameyyo.	Someone easy to measure, someone hard to measure, and someone who is immeasurable.
Katamo ca, bhikkhave, puggalo suppameyyo?	And who is the person easy to measure?
Idha, bhikkhave, ekacco puggalo uddhato hoti unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.	It’s a person who is restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties.
Ayaṃ vuccati, bhikkhave, puggalo suppameyyo.	This is called ‘a person easy to measure’.


Katamo ca, bhikkhave, puggalo duppameyyo?	And who is the person hard to measure?
Idha, bhikkhave, ekacco puggalo anuddhato hoti anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo.	It’s a person who is not restless, insolent, fickle, gossipy, or loose-tongued. They have established rememberfulness, lucid-discerning and undistractible-lucidity, with unified mind and restrained faculties.
Ayaṃ vuccati, bhikkhave, puggalo duppameyyo.	This is called ‘a person hard to measure’.


Katamo ca, bhikkhave, puggalo appameyyo?	And who is the immeasurable person?
Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo.	It’s a monk who is perfected, and has ended defilements.
Ayaṃ vuccati, bhikkhave, puggalo appameyyo.	This is called ‘an immeasurable person’.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.	These are the three people found in the world.

116. Imperturbable (⤴)


116. Āneñjasutta	116. Imperturbable
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these three people are found in the world.
Katame tayo?	What three?
Idha, bhikkhave, ekacco puggalo sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	First, a person—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ākāsānañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.	They enjoy it and like it and find it satisfying. 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.
Ākāsānañcāyatanūpagānaṃ, bhikkhave, devānaṃ vīsati kappasahassāni āyuppamāṇaṃ.	The lifespan of the gods of infinite space is twenty thousand eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	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.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā.	This is the difference between an educated noble disciple and an uneducated ordinary person as regards their place of rebirth.


Puna caparaṃ, bhikkhave, idhekacco puggalo sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Furthermore, a person—going totally beyond the dimension of infinite space—aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno viññāṇañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.	They enjoy it and like it and find it satisfying. 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.
Viññāṇañcāyatanūpagānaṃ, bhikkhave, devānaṃ cattārīsaṃ kappasahassāni āyuppamāṇaṃ.	The lifespan of the gods of infinite consciousness is forty thousand eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	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.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā.	This is the difference between an educated noble disciple and an uneducated ordinary person as regards their place of rebirth.


Puna caparaṃ, bhikkhave, idhekacco puggalo sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Furthermore, a person—going totally beyond the dimension of infinite consciousness—aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ākiñcaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.	They enjoy it and like it and find it satisfying. 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.
Ākiñcaññāyatanūpagānaṃ, bhikkhave, devānaṃ saṭṭhi kappasahassāni āyuppamāṇaṃ.	The lifespan of the gods of nothingness is sixty thousand eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	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.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā.	This is the difference between an educated noble disciple and an uneducated ordinary person as regards their place of rebirth.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.	These are the three people found in the world.”

117. Successes and Failures (⤴)


117. Vipattisampadāsutta	117. Successes and Failures
“Tisso imā, bhikkhave, vipattiyo.	“monks, there are three failures.
Katamā tisso?	What three?
Sīlavipatti, cittavipatti, diṭṭhivipatti.	Failure in ethics, mind, and view.
Katamā ca, bhikkhave, sīlavipatti?	And what is failure in ethics?
Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti.	It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical.
Ayaṃ vuccati, bhikkhave, sīlavipatti.	This is called ‘failure in ethics’.


Katamā ca, bhikkhave, cittavipatti?	And what is failure in mind?
Idha, bhikkhave, ekacco abhijjhālu hoti byāpannacitto.	It’s when someone is covetous and malicious.
Ayaṃ vuccati, bhikkhave, cittavipatti.	This is called ‘failure in mind’.


Katamā ca, bhikkhave, diṭṭhivipatti?	And what is failure in view?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano:	It’s when someone has wrong view, a distorted perspective, such as:
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ, kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘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 obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Ayaṃ vuccati, bhikkhave, diṭṭhivipatti.	This is called ‘failure in view’.
Sīlavipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti;	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,
cittavipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti;	mind,
diṭṭhivipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	or view.
Imā kho, bhikkhave, tisso vipattiyoti.	These are the three failures.


Tisso imā, bhikkhave, sampadā.	There are three accomplishments.
Katamā tisso?	What three?
Sīlasampadā, cittasampadā, diṭṭhisampadā.	Accomplishment in ethics, mind, and view.


Katamā ca, bhikkhave, sīlasampadā?	And what is accomplishment in ethics?
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.	It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical.
Ayaṃ vuccati, bhikkhave, sīlasampadā.	This is called accomplishment in ethics.


Katamā ca, bhikkhave, cittasampadā?	And what is accomplishment in mind?
Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto.	It’s when someone is content and kind-hearted.
Ayaṃ vuccati, bhikkhave, cittasampadā.	This is called accomplishment in mind.


Katamā ca, bhikkhave, diṭṭhisampadā?	And what is accomplishment in view?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano:	It’s when someone has right view, an undistorted perspective, such as:
‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
Ayaṃ vuccati, bhikkhave, diṭṭhisampadā.	This is called accomplishment in view.
Sīlasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti;	Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of success in ethics,
cittasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti;	mind,
diṭṭhisampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	or view.
Imā kho, bhikkhave, tisso sampadā”ti.	These are the three accomplishments.”

118. Loaded Dice (⤴)


118. Apaṇṇakasutta	118. Loaded Dice
“Tisso imā, bhikkhave, vipattiyo.	“monks, there are three failures.
Katamā tisso?	What three?
Sīlavipatti, cittavipatti, diṭṭhivipatti.	Failure in ethics, mind, and view.


Katamā ca, bhikkhave, sīlavipatti?	And what is failure in ethics?
Idha, bhikkhave, ekacco pāṇātipātī hoti … pe … samphappalāpī hoti.	It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical.
Ayaṃ vuccati, bhikkhave, sīlavipatti.	This is called ‘failure in ethics’.


Katamā ca, bhikkhave, cittavipatti?	And what is failure in mind?
Idha, bhikkhave, ekacco abhijjhālu hoti byāpannacitto.	It’s when someone is covetous and malicious.
Ayaṃ vuccati, bhikkhave, cittavipatti.	This is called ‘failure in mind’.


Katamā ca, bhikkhave, diṭṭhivipatti?	And what is failure in view?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano:	It’s when someone has wrong view, a distorted perspective, such as:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘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 obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Ayaṃ vuccati, bhikkhave, diṭṭhivipatti.	This is called ‘failure in view’.
Sīlavipattihetu vā, bhikkhave … pe … diṭṭhivipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	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.
Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṃ khitto yena yeneva patiṭṭhāti suppatiṭṭhitaṃyeva patiṭṭhāti;	It’s like throwing loaded dice: they always fall the right side up.
evamevaṃ kho, bhikkhave, sīlavipattihetu vā sattā … pe … upapajjanti.	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.
Imā kho, bhikkhave, tisso vipattiyoti.	These are the three failures.


Tisso imā, bhikkhave, sampadā.	There are three accomplishments.
Katamā tisso?	What three?
Sīlasampadā, cittasampadā, diṭṭhisampadā.	Accomplishment in ethics, mind, and view.


Katamā ca, bhikkhave, sīlasampadā?	And what is accomplishment in ethics?
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti … pe …	It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical.
ayaṃ vuccati, bhikkhave, sīlasampadā.	This is called accomplishment in ethics.


Katamā ca, bhikkhave, cittasampadā?	And what is accomplishment in mind?
Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto.	It’s when someone is content and kind-hearted.
Ayaṃ vuccati, bhikkhave, cittasampadā.	This is called accomplishment in mind.


Katamā ca, bhikkhave, diṭṭhisampadā?	And what is accomplishment in view?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano:	It’s when someone has right view, an undistorted perspective, such as:
‘atthi dinnaṃ, atthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
Ayaṃ vuccati, bhikkhave, diṭṭhisampadā.	This is called accomplishment in view.
Sīlasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Cittasampadāhetu vā … pe … diṭṭhisampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of success in ethics, mind, or view.
Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṃ khitto yena yeneva patiṭṭhāti suppatiṭṭhitaṃyeva patiṭṭhāti;	It’s like throwing loaded dice: they always fall the right side up.
evamevaṃ kho, bhikkhave, sīlasampadāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti, cittasampadāhetu vā sattā … pe … diṭṭhisampadāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Imā kho, bhikkhave, tisso sampadā”ti.	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 success in ethics, mind, or view. These are the three accomplishments.”

119. Action (⤴)


119. Kammantasutta	119. Action
“Tisso imā, bhikkhave, vipattiyo.	“monks, there are three failures.
Katamā tisso?	What three?
Kammantavipatti, ājīvavipatti, diṭṭhivipatti.	Failure in action, livelihood, and view.
Katamā ca, bhikkhave, kammantavipatti?	And what is failure in action?
Idha, bhikkhave, ekacco pāṇātipātī hoti … pe … samphappalāpī hoti.	It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical.
Ayaṃ vuccati, bhikkhave, kammantavipatti.	This is called ‘failure in action’.


Katamā ca, bhikkhave, ājīvavipatti?	And what is failure in livelihood?
Idha, bhikkhave, ekacco micchāājīvo hoti, micchāājīvena jīvikaṃ kappeti.	It’s when a noble disciple has wrong livelihood and earns a living by wrong livelihood.
Ayaṃ vuccati, bhikkhave, ājīvavipatti.	This is called ‘failure in livelihood’.


Katamā ca, bhikkhave, diṭṭhivipatti?	And what is failure in view?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano:	It’s when someone has wrong view, a distorted perspective, such as:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘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 obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Ayaṃ vuccati, bhikkhave, diṭṭhivipatti.	This is called ‘failure in view’.
Imā kho, bhikkhave, tisso vipattiyoti.	These are the three failures.


Tisso imā, bhikkhave, sampadā.	There are three accomplishments.
Katamā tisso?	What three?
Kammantasampadā, ājīvasampadā, diṭṭhisampadā.	Accomplishment in action, livelihood, and view.
Katamā ca, bhikkhave, kammantasampadā?	And what is accomplishment in action?
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti … pe … samphappalāpā paṭivirato hoti.	It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical.
Ayaṃ vuccati, bhikkhave, kammantasampadā.	This is called ‘accomplishment in action’.


Katamā ca, bhikkhave, ājīvasampadā?	And what is accomplishment in livelihood?
Idha, bhikkhave, ekacco sammāājīvo hoti, sammāājīvena jīvikaṃ kappeti.	It’s when a noble disciple has right livelihood and earns a living by right livelihood.
Ayaṃ vuccati, bhikkhave, ājīvasampadā.	This is called accomplishment in livelihood.


Katamā ca, bhikkhave, diṭṭhisampadā?	And what is accomplishment in view?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano:	It’s when someone has right view, an undistorted perspective, such as:
‘atthi dinnaṃ, atthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
Ayaṃ vuccati, bhikkhave, diṭṭhisampadā.	This is called accomplishment in view.
Imā kho, bhikkhave, tisso sampadā”ti.	These are the three accomplishments.”

120. Purity (1st) (⤴)


120. Paṭhamasoceyyasutta	120. Purity (1st)
“Tīṇimāni, bhikkhave, soceyyāni.	“monks, there are these three kinds of purity.
Katamāni tīṇi?	What three?
Kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ.	Purity of body, speech, and mind.
Katamañca, bhikkhave, kāyasoceyyaṃ?	And what is purity of body?
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti.	It’s when someone doesn’t kill living creatures, steal, or commit sexual misconduct.
Idaṃ vuccati, bhikkhave, kāyasoceyyaṃ.	This is called ‘purity of body’.


Katamañca, bhikkhave, vacīsoceyyaṃ?	And what is purity of speech?
Idha, bhikkhave, ekacco musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti.	It’s when someone doesn’t use speech that’s false, divisive, harsh, or nonsensical.
Idaṃ vuccati, bhikkhave, vacīsoceyyaṃ.	This is called ‘purity of speech’.


Katamañca, bhikkhave, manosoceyyaṃ?	And what is purity of mind?
Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto sammādiṭṭhiko.	It’s when someone is content, kind-hearted, and has right view.
Idaṃ vuccati, bhikkhave, manosoceyyaṃ.	This is called ‘purity of mind’.
Imāni kho, bhikkhave, tīṇi soceyyānī”ti.	These are the three kinds of purity.”

121. Purity (2nd) (⤴)


121. Dutiyasoceyyasutta	121. Purity (2nd)
“Tīṇimāni, bhikkhave, soceyyāni.	“monks, there are these three kinds of purity.
Katamāni tīṇi?	What three?
Kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ.	Purity of body, speech, and mind.
Katamañca, bhikkhave, kāyasoceyyaṃ?	And what is purity of body?
Idha, bhikkhave, bhikkhu pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti.	It’s when a monk doesn’t kill living creatures, steal, or have sex.
Idaṃ vuccati, bhikkhave, kāyasoceyyaṃ.	This is called ‘purity of body’.


Katamañca, bhikkhave, vacīsoceyyaṃ?	And what is purity of speech?
Idha, bhikkhave, bhikkhu musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti.	It’s when a monk doesn’t use speech that’s false, divisive, harsh, or nonsensical.
Idaṃ vuccati, bhikkhave, vacīsoceyyaṃ.	This is called ‘purity of speech’.


Katamañca, bhikkhave, manosoceyyaṃ?	And what is purity of mind?
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ: ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti; asantaṃ vā ajjhattaṃ kāmacchandaṃ: ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti, tañca pajānāti; yathā ca uppannassa kāmacchandassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti, tañca pajānāti;	It’s when a monk 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.
santaṃ vā ajjhattaṃ byāpādaṃ: ‘atthi me ajjhattaṃ byāpādo’ti pajānāti; asantaṃ vā ajjhattaṃ byāpādaṃ: ‘natthi me ajjhattaṃ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti, tañca pajānāti; yathā ca uppannassa byāpādassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti, tañca pajānāti;	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.
santaṃ vā ajjhattaṃ thinamiddhaṃ: ‘atthi me ajjhattaṃ thinamiddhan’ti pajānāti; asantaṃ vā ajjhattaṃ thinamiddhaṃ: ‘natthi me ajjhattaṃ thinamiddhan’ti pajānāti; yathā ca anuppannassa thinamiddhassa uppādo hoti, tañca pajānāti; yathā ca uppannassa thinamiddhassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti, tañca pajānāti;	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.
santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ: ‘atthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti; asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ: ‘natthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti, tañca pajānāti; yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti, tañca pajānāti;	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.
santaṃ vā ajjhattaṃ vicikicchaṃ: ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti; asantaṃ vā ajjhattaṃ vicikicchaṃ: ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti, tañca pajānāti; yathā ca uppannāya vicikicchāya pahānaṃ hoti, tañca pajānāti; yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti, tañca pajānāti.	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.
Idaṃ vuccati, bhikkhave, manosoceyyaṃ.	This is called ‘purity of mind’.
Imāni kho, bhikkhave, tīṇi soceyyānīti.	These are the three kinds of purity.”


Kāyasuciṃ vacīsuciṃ,	“Purity of body, purity of speech,
cetosuciṃ anāsavaṃ;	and undefiled purity of heart.
Suciṃ soceyyasampannaṃ,	A pure person, blessed with purity,
āhu ninhātapāpakan”ti.	has washed off all bad things, they say.”

122. Sagacity (⤴)


122. Moneyyasutta	122. Sagacity
“Tīṇimāni, bhikkhave, moneyyāni.	“monks, there are these three kinds of sagacity.
Katamāni tīṇi?	What three?
Kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ.	Sagacity of body, speech, and mind.
Katamañca, bhikkhave, kāyamoneyyaṃ?	And what is sagacity of body?
Idha, bhikkhave, bhikkhu pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti.	It’s when a monk doesn’t kill living creatures, steal, or have sex.
Idaṃ vuccati, bhikkhave, kāyamoneyyaṃ.	This is called sagacity of body.


Katamañca, bhikkhave, vacīmoneyyaṃ?	And what is sagacity of speech?
Idha, bhikkhave, bhikkhu musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti.	It’s when a monk doesn’t use speech that’s false, divisive, harsh, or nonsensical.
Idaṃ vuccati, bhikkhave, vacīmoneyyaṃ.	This is called sagacity of speech.


Katamañca, bhikkhave, manomoneyyaṃ?	And what is sagacity of mind?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	It’s when a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Idaṃ vuccati, bhikkhave, manomoneyyaṃ.	This is called sagacity of mind.
Imāni kho, bhikkhave, tīṇi moneyyānīti.	These are the three kinds of sagacity.”


Kāyamuniṃ vacīmuniṃ,	“A sage in body, a sage in speech,
cetomuniṃ anāsavaṃ;	and an undefiled sage in heart.
Muniṃ moneyyasampannaṃ,	A sage, blessed with sagacity,
āhu sabbappahāyinan”ti.	has given up everything, they say.”

AN 3 vagga 13. Kusināra 13. Kusināravagga

123. At Kusināra (⤴)


123. Kusinārasutta	123. At Kusināra
Ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati baliharaṇe vanasaṇḍe.	At one time the Buddha was staying near Kusināra, in the Forest of Offerings.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Idha, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	“monks, take the case of a monk living supported by a town or village.
Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti.	A householder or their child approaches and invites them for tomorrow’s meal.
Ākaṅkhamāno, bhikkhave, bhikkhu adhivāseti.	The monk accepts if they want.
So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati.	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.
Tamenaṃ so gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāreti.	The householder or their child serves and satisfies them with their own hands with a variety of delicious foods.


Tassa evaṃ hoti:	The monk thinks:
‘sādhu vata myāyaṃ gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāretī’ti.	‘It’s so good that this householder serves me with a variety of delicious foods.’
Evampissa hoti:	Then they think:
‘aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena khādanīyena bhojanīyena sahatthā santappeyya sampavāreyyā’ti.	‘I really hope this householder serves me with a variety of delicious foods in the future, too.’
So taṃ piṇḍapātaṃ gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati.	They eat that food tied, stupefied, attached, blind to the drawbacks, and not understanding the escape.
So tattha kāmavitakkampi vitakketi, byāpādavitakkampi vitakketi, vihiṃsāvitakkampi vitakketi.	They think about it with sensual, malicious, or cruel thoughts.
Evarūpassāhaṃ, bhikkhave, bhikkhuno dinnaṃ na mahapphalanti vadāmi.	A gift to such a monk is not very fruitful, I say.
Taṃ kissa hetu?	Why is that?
Pamatto hi, bhikkhave, bhikkhu viharati.	Because that monk is negligent.


Idha pana, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	Take another case of a monk living supported by a town or village.
Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti.	A householder or their child approaches and invites them for tomorrow’s meal.
Ākaṅkhamāno, bhikkhave, bhikkhu adhivāseti.	The monk accepts if they want.
So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati.	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.
Tamenaṃ so gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāreti.	The householder or their child serves and satisfies them with their own hands with a variety of delicious foods.


Tassa na evaṃ hoti:	It never occurs to them:
‘sādhu vata myāyaṃ gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāretī’ti.	‘It’s so good that the householder or their child serves and satisfies me with their own hands with a variety of delicious foods.’
Evampissa na hoti:	They don’t think:
‘aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena khādanīyena bhojanīyena sahatthā santappeyya sampavāreyyā’ti.	‘I really hope this householder serves me with a variety of delicious foods in the future, too.’
So taṃ piṇḍapātaṃ agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati.	They eat that alms-food untied, unstupefied, unattached, seeing the drawback, and understanding the escape.
So tattha nekkhammavitakkampi vitakketi, abyāpādavitakkampi vitakketi, avihiṃsāvitakkampi vitakketi.	They think about it with thoughts of renunciation, love, or kindness.
Evarūpassāhaṃ, bhikkhave, bhikkhuno dinnaṃ mahapphalanti vadāmi.	A gift to such a monk is very fruitful, I say.
Taṃ kissa hetu?	Why is that?
Appamatto hi, bhikkhave, bhikkhu viharatī”ti.	Because that monk is diligent.”

124. Arguments (⤴)


124. Bhaṇḍanasutta	124. Arguments
“Yassaṃ, bhikkhave, disāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, manasi kātumpi me esā, bhikkhave, disā na phāsu hoti, pageva gantuṃ.	“monks, I’m not even comfortable thinking about a place where monks argue—quarreling and fighting, continually wounding each other with barbed words—let alone going there.
Niṭṭhamettha gacchāmi:	I come to a conclusion about them:
‘addhā te āyasmanto tayo dhamme pajahiṃsu, tayo dhamme bahulamakaṃsu.	‘Clearly those venerables have given up three things and cultivated three things.’
Katame tayo dhamme pajahiṃsu?	What three things have they given up?
Nekkhammavitakkaṃ, abyāpādavitakkaṃ, avihiṃsāvitakkaṃ—	Thoughts of renunciation, love, and kindness.
ime tayo dhamme pajahiṃsu.
Katame tayo dhamme bahulamakaṃsu?	What three things have they cultivated?
Kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ—	Sensual, malicious, and cruel thoughts. …
ime tayo dhamme bahulamakaṃsu’.
Yassaṃ, bhikkhave, disāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, manasi kātumpi me esā, bhikkhave, disā na phāsu hoti, pageva gantuṃ.
Niṭṭhamettha gacchāmi:	I come to a conclusion about them:
‘addhā te āyasmanto ime tayo dhamme pajahiṃsu, ime tayo dhamme bahulamakaṃsu’.	‘Clearly those venerables have given up three things and built up three things.’


Yassaṃ pana, bhikkhave, disāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, gantumpi me esā, bhikkhave, disā phāsu hoti, pageva manasi kātuṃ.	I feel comfortable going to a place where the monks 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.
Niṭṭhamettha gacchāmi:	I come to a conclusion about them:
‘addhā te āyasmanto tayo dhamme pajahiṃsu, tayo dhamme bahulamakaṃsu.	‘Clearly those venerables have given up three things and built up three things.’
Katame tayo dhamme pajahiṃsu?	What three things have they given up?
Kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ—	Sensual, malicious, and cruel thoughts.
ime tayo dhamme pajahiṃsu.
Katame tayo dhamme bahulamakaṃsu?	What three things have they built up?
Nekkhammavitakkaṃ, abyāpādavitakkaṃ, avihiṃsāvitakkaṃ—	Thoughts of renunciation, love, and kindness. …
ime tayo dhamme bahulamakaṃsu’.
Yassaṃ, bhikkhave, disāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, gantumpi me esā, bhikkhave, disā phāsu hoti, pageva manasi kātuṃ.
Niṭṭhamettha gacchāmi:	I come to a conclusion about them:
‘addhā te āyasmanto ime tayo dhamme pajahiṃsu, ime tayo dhamme bahulamakaṃsū’”ti.	‘Clearly those venerables have given up three things and built up three things.’”

125. The Gotamaka Tree-shrine (⤴)


125. Gotamakacetiyasutta	125. The Gotamaka Tree-shrine
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati gotamake cetiye.	At one time the Buddha was staying near Vesālī, at the Gotamaka Tree-shrine.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Abhiññāyāhaṃ, bhikkhave, dhammaṃ desemi, no anabhiññāya.	“monks, I teach based on direct knowledge, not without direct knowledge.
Sanidānāhaṃ, bhikkhave, dhammaṃ desemi, no anidānaṃ.	I teach with reasons, not without them.
Sappāṭihāriyāhaṃ, bhikkhave, dhammaṃ desemi, no appāṭihāriyaṃ.	I teach with a demonstrable basis, not without it.
Tassa mayhaṃ, bhikkhave, abhiññāya dhammaṃ desayato no anabhiññāya, sanidānaṃ dhammaṃ desayato no anidānaṃ, sappāṭihāriyaṃ dhammaṃ desayato no appāṭihāriyaṃ, karaṇīyo ovādo, karaṇīyā anusāsanī.	Since this is so, you should follow my advice and instruction.
Alañca pana vo, bhikkhave, tuṭṭhiyā, alaṃ attamanatāya, alaṃ somanassāya:	This is enough for you to feel joyful, delighted, and happy:
‘sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṃgho’”ti.	‘The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!’”


Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne sahassī lokadhātu akampitthāti.	And while this discourse was being spoken, the galaxy shook.

126. Bharaṇḍu Kālāma (⤴)


126. Bharaṇḍukālāmasutta	126. Bharaṇḍu Kālāma
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno yena kapilavatthu tadavasari.	At one time the Buddha was wandering in the land of the Kosalans when he arrived at Kapilavatthu.
Assosi kho mahānāmo sakko: “bhagavā kira kapilavatthuṃ anuppatto”ti.	Mahānāma the Sakyan heard that he had arrived.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho mahānāmaṃ sakkaṃ bhagavā etadavoca:	He went up to the Buddha, bowed, and stood to one side. The Buddha said to him:


“Gaccha, mahānāma, kapilavatthusmiṃ, tathārūpaṃ āvasathaṃ jāna yatthajja mayaṃ ekarattiṃ vihareyyāmā”ti.	“Go into Kapilavatthu, Mahānāma, and check if there’s a suitable guest house where I can spend the night.”
“Evaṃ, bhante”ti kho mahānāmo sakko bhagavato paṭissutvā kapilavatthuṃ pavisitvā kevalakappaṃ kapilavatthuṃ anvāhiṇḍanto nāddasa kapilavatthusmiṃ tathārūpaṃ āvasathaṃ yatthajja bhagavā ekarattiṃ vihareyya.	“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.


Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:	Then Mahānāma went up to the Buddha, and said to him:
“natthi, bhante, kapilavatthusmiṃ tathārūpo āvasatho yatthajja bhagavā ekarattiṃ vihareyya.	“Sir, there’s no suitable guest house in Kapilavatthu for you to spend the night.
Ayaṃ, bhante, bharaṇḍu kālāmo bhagavato purāṇasabrahmacārī.	But there is this Bharaṇḍu the Kālāman, who used to be the Buddha’s spiritual companion.
Tassajja bhagavā assame ekarattiṃ viharatū”ti.	Why don’t you spend the night at his hermitage?”
“Gaccha, mahānāma, santharaṃ paññāpehī”ti.	“Go, Mahānāma, and set out a mat.”
“Evaṃ, bhante”ti kho mahānāmo sakko bhagavato paṭissutvā yena bharaṇḍussa kālāmassa assamo tenupasaṅkami; upasaṅkamitvā santharaṃ paññāpetvā udakaṃ ṭhapetvā pādānaṃ dhovanāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:	“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:
“santhato, bhante, santhāro, udakaṃ ṭhapitaṃ pādānaṃ dhovanāya.	“The mat and foot-washing water are set out.
Yassadāni, bhante, bhagavā kālaṃ maññatī”ti.	Please, sir, go at your convenience.”


Atha kho bhagavā yena bharaṇḍussa kālāmassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha went to Bharaṇḍu’s hermitage, sat down on the seat spread out,
Nisajja kho bhagavā pāde pakkhālesi.	and washed his feet.
Atha kho mahānāmassa sakkassa etadahosi:	Then it occurred to Mahānāma:
“akālo kho ajja bhagavantaṃ payirupāsituṃ.	“It’s too late to pay homage to the Buddha today.
Kilanto bhagavā.	He’s tired.
Sve dānāhaṃ bhagavantaṃ payirupāsissāmī”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Tomorrow I’ll pay homage to the Buddha.” He bowed to the Buddha and respectfully circled him, keeping him on his right, then he left.


Atha kho mahānāmo sakko tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho mahānāmaṃ sakkaṃ bhagavā etadavoca:	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:
“tayo khome, mahānāma, satthāro santo saṃvijjamānā lokasmiṃ.	“Mahānāma, there are these three teachers found in the world.
Katame tayo?	What three?
Idha, mahānāma, ekacco satthā kāmānaṃ pariññaṃ paññāpeti;	One teacher advocates the complete understanding of sensual pleasures,
na rūpānaṃ pariññaṃ paññāpeti, na vedanānaṃ pariññaṃ paññāpeti.	but not of sights or feelings.
Idha pana, mahānāma, ekacco satthā kāmānaṃ pariññaṃ paññāpeti, rūpānaṃ pariññaṃ paññāpeti;	One teacher advocates the complete understanding of sensual pleasures and sights,
na vedanānaṃ pariññaṃ paññāpeti.	but not of feelings.
Idha pana, mahānāma, ekacco satthā kāmānaṃ pariññaṃ paññāpeti, rūpānaṃ pariññaṃ paññāpeti, vedanānaṃ pariññaṃ paññāpeti.	One teacher advocates the complete understanding of sensual pleasures, sights, and feelings.
Ime kho, mahānāma, tayo satthāro santo saṃvijjamānā lokasmiṃ.	These are the three teachers found in the world.
Imesaṃ, mahānāma, tiṇṇaṃ satthārānaṃ ekā niṭṭhā udāhu puthu niṭṭhā”ti?	Do these three teachers have the same goal or different goals?”


Evaṃ vutte, bharaṇḍu kālāmo mahānāmaṃ sakkaṃ etadavoca:	When he said this, Bharaṇḍu said to Mahānāma:
“ekāti, mahānāma, vadehī”ti.	“Say they’re the same, Mahānāma!”
Evaṃ vutte, bhagavā mahānāmaṃ sakkaṃ etadavoca:	The Buddha said:
“nānāti, mahānāma, vadehī”ti.	“Say they’re different, Mahānāma!”
Dutiyampi kho bharaṇḍu kālāmo mahānāmaṃ sakkaṃ etadavoca:	For a second time, Bharaṇḍu said:
“ekāti, mahānāma, vadehī”ti.	“Say they’re the same, Mahānāma!”
Dutiyampi kho bhagavā mahānāmaṃ sakkaṃ etadavoca:	The Buddha said:
“nānāti, mahānāma, vadehī”ti.	“Say they’re different, Mahānāma!”
Tatiyampi kho bharaṇḍu kālāmo mahānāmaṃ sakkaṃ etadavoca:	For a third time, Bharaṇḍu said:
“ekāti, mahānāma, vadehī”ti.	“Say they’re the same, Mahānāma!”
Tatiyampi kho bhagavā mahānāmaṃ sakkaṃ etadavoca:	The Buddha said:
“nānāti, mahānāma, vadehī”ti.	“Say they’re different, Mahānāma!”


Atha kho bharaṇḍu kālāmassa etadahosi:	Then it occurred to Bharaṇḍu:
“mahesakkhassa vatamhi mahānāmassa sakkassa sammukhā samaṇena gotamena yāvatatiyaṃ apasādito.	“The Buddha has rebuked me three times in front of this illustrious Mahānāma.
Yannūnāhaṃ kapilavatthumhā pakkameyyan”ti.	Why don’t I leave Kapilavatthu?”
Atha kho bharaṇḍu kālāmo kapilavatthumhā pakkāmi.	Then Bharaṇḍu the Kālāman left Kapilavatthu,
Yaṃ kapilavatthumhā pakkāmi tathā pakkantova ahosi na puna paccāgacchīti.	never to return.

127. With Hatthaka (⤴)


127. Hatthakasutta	127. With Hatthaka
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho hatthako devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā:	Then, late at night, the glorious god Hatthaka, lighting up the entire Jeta’s Grove, went up to the Buddha. Thinking:
“bhagavato purato ṭhassāmī”ti osīdatimeva saṃsīdatimeva, na sakkoti saṇṭhātuṃ.	“I will stand before the Buddha,” he sank and melted down, and wasn’t able to stay still.
Seyyathāpi nāma sappi vā telaṃ vā vālukāya āsittaṃ osīdatimeva saṃsīdatimeva, na saṇṭhāti;	It’s like when ghee or oil is poured on sand, it sinks and melts down, and can’t remain stable.
evamevaṃ hatthako devaputto:
“bhagavato purato ṭhassāmī”ti osīdatimeva saṃsīdatimeva, na sakkoti saṇṭhātuṃ.


Atha kho bhagavā hatthakaṃ devaputtaṃ etadavoca:	Then the Buddha said to Hatthaka:
“oḷārikaṃ, hatthaka, attabhāvaṃ abhinimmināhī”ti.	“Hatthaka, manifest in a solid life-form.”
“Evaṃ, bhante”ti, kho hatthako devaputto bhagavato paṭissutvā oḷārikaṃ attabhāvaṃ abhinimminitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.	“Yes, sir,” replied Hatthaka. He manifested in a solid life-form, bowed to the Buddha, and stood to one side.
Ekamantaṃ ṭhitaṃ kho hatthakaṃ devaputtaṃ bhagavā etadavoca:	The Buddha said to him:


“Ye te, hatthaka, dhammā pubbe manussabhūtassa pavattino ahesuṃ, api nu te te dhammā etarahi pavattino”ti?	“Hatthaka, I wonder whether you still rehearse now the teachings that you rehearsed when you were a human being?”
“Ye ca me, bhante, dhammā pubbe manussabhūtassa pavattino ahesuṃ, te ca me dhammā etarahi pavattino;	“I still rehearse now the teachings that I rehearsed as a human being.
ye ca me, bhante, dhammā pubbe manussabhūtassa nappavattino ahesuṃ, te ca me dhammā etarahi pavattino.	And I also rehearse teachings that I didn’t rehearse as a human being.
Seyyathāpi, bhante, bhagavā etarahi ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi;	Just as the Buddha these days lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples,
evamevaṃ kho ahaṃ, bhante, ākiṇṇo viharāmi devaputtehi.	so I live crowded by the gods.
Dūratopi, bhante, devaputtā āgacchanti hatthakassa devaputtassa santike ‘dhammaṃ sossāmā’ti.	The gods come from far away, thinking, ‘We’ll hear the teaching in the presence of Hatthaka.’
Tiṇṇāhaṃ, bhante, dhammānaṃ atitto appaṭivāno kālaṅkato.	Sir, I passed away without getting enough of three things.
Katamesaṃ tiṇṇaṃ?	What three?
Bhagavato ahaṃ, bhante, dassanassa atitto appaṭivāno kālaṅkato;	Seeing the Buddha;
saddhammasavanassāhaṃ, bhante, atitto appaṭivāno kālaṅkato;	hearing the true teaching;
saṅghassāhaṃ, bhante, upaṭṭhānassa atitto appaṭivāno kālaṅkato.	and serving the Saṅgha.
Imesaṃ kho ahaṃ, bhante, tiṇṇaṃ dhammānaṃ atitto appaṭivāno kālaṅkatoti.	I passed away without getting enough of these three things.”


Nāhaṃ bhagavato dassanassa,	“I could never get enough
Tittimajjhagā kudācanaṃ;	of seeing the Buddha,
Saṃghassa upaṭṭhānassa,	serving the Saṅgha,
Saddhammasavanassa ca.	or hearing the teaching.


Adhisīlaṃ sikkhamāno,	Training in the higher ethics,
saddhammasavane rato;	loving to hear the true teaching,
Tiṇṇaṃ dhammānaṃ atitto,	Hatthaka has gone to the Aviha realm
hatthako avihaṃ gato”ti.	without getting enough of these three things.”

128. Bitter (⤴)


128. Kaṭuviyasutta	128. Bitter
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.	At one time the Buddha was staying near Benares, in the deer park at Isipatana.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya bārāṇasiṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Benares for alms.
Addasā kho bhagavā goyogapilakkhasmiṃ piṇḍāya caramāno aññataraṃ bhikkhuṃ rittassādaṃ bāhirassādaṃ muṭṭhassatiṃ asampajānaṃ asamāhitaṃ vibbhantacittaṃ pākatindriyaṃ.	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, unrememberful, without lucid-discerning or undistractible-lucidity, with straying mind and undisciplined faculties.
Disvā taṃ bhikkhuṃ etadavoca:	The Buddha said to him:


“Mā kho tvaṃ, bhikkhu, attānaṃ kaṭuviyamakāsi.	“Monk, don’t be bitter.
Taṃ vata, bhikkhu, kaṭuviyakataṃ attānaṃ āmagandhena avassutaṃ makkhikā nānupatissanti nānvāssavissantīti, netaṃ ṭhānaṃ vijjatī”ti.	If you’re bitter, corrupted by the stench of rotting flesh, flies will, without a doubt, plague and infest you.”
Atha kho so bhikkhu bhagavatā iminā ovādena ovadito saṃvegamāpādi.	Hearing this advice of the Buddha, that monk came to his senses.
Atha kho bhagavā bārāṇasiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto bhikkhū āmantesi:	Then, after the meal, on his return from alms-round, the Buddha told the monks what had happened. …



‘Mā kho tvaṃ, bhikkhu, attānaṃ kaṭuviyamakāsi.
Taṃ vata bhikkhu kaṭuviyakataṃ attānaṃ āmagandhena avassutaṃ makkhikā nānupatissanti nānvāssavissantīti, netaṃ ṭhānaṃ vijjatī’ti.
Atha kho, bhikkhave, so bhikkhu mayā iminā ovādena ovadito saṃvegamāpādī”ti.
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks asked the Buddha:
“kiṃ nu kho, bhante, kaṭuviyaṃ?	“Sir, what is this ‘bitterness’?
Ko āmagandho?	What is the ‘stench of rotting flesh’?
Kā makkhikā”ti?	And what are the ‘flies’?”


“Abhijjhā kho, bhikkhu, kaṭuviyaṃ;	“Desire is bitterness;
byāpādo āmagandho;	ill will is the stench of rotting flesh;
pāpakā akusalā vitakkā makkhikā.	and bad, unskillful thoughts are the flies.
Taṃ vata, bhikkhu, kaṭuviyakataṃ attānaṃ āmagandhena avassutaṃ makkhikā nānupatissanti nānvāssavissantīti, netaṃ ṭhānaṃ vijjatīti.	If you’re bitter, corrupted by the stench of rotting flesh, flies will, without a doubt, plague and infest you.”


Aguttaṃ cakkhusotasmiṃ,	“When your eyes and ears are unguarded,
indriyesu asaṃvutaṃ;	and you’re not restrained in your sense faculties,
Makkhikānupatissanti,	flies—those lustful thoughts—
saṅkappā rāganissitā.	will plague you.


Kaṭuviyakato bhikkhu,	A monk who’s bitter,
āmagandhe avassuto;	corrupted by the stench of rotting flesh,
Ārakā hoti nibbānā,	is far from being nirvana'd,
vighātasseva bhāgavā.	frustration is their lot.


Gāme vā yadi vāraññe,	Whether in village or wilderness,
aladdhā samathamattano;	if they don’t find serenity in themselves,
Pareti bālo dummedho,	the fool, void of wisdom,
makkhikāhi purakkhato.	is honored only by flies.


Ye ca sīlena sampannā,	But those who have ethics,
paññāyūpasameratā;	lovers of wisdom and peace,
Upasantā sukhaṃ senti,	they, being peaceful, sleep well,
nāsayitvāna makkhikā”ti.	since they’ve got rid of the flies.”

129. Anuruddha (1st) (⤴)


129. Paṭhamaanuruddhasutta	129. Anuruddha (1st)
Atha kho āyasmā anuruddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anuruddho bhagavantaṃ etadavoca:	Then Venerable Anuruddha went up to the Buddha, bowed, sat down to one side, and said to him:
“idhāhaṃ, bhante, dibbena cakkhunā visuddhena atikkantamānusakena yebhuyyena passāmi mātugāmaṃ kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjamānaṃ.	“Sometimes, sir, with my clairvoyance that’s 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.
Katihi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti?	How many qualities do females have so that they’re reborn in a place of loss, a bad place, the underworld, hell?”


“Tīhi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	“When they have three qualities females—when their body breaks up, after death—are reborn in a place of loss, a bad place, the underworld, hell.
Katamehi tīhi?	What three?
Idha, anuruddha, mātugāmo pubbaṇhasamayaṃ maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati, majjhanhikasamayaṃ issāpariyuṭṭhitena cetasā agāraṃ ajjhāvasati, sāyanhasamayaṃ kāmarāgapariyuṭṭhitena cetasā agāraṃ ajjhāvasati.	A female lives at home with a heart full of the stain of stinginess in the morning, envy at midday, and sexual desire in the evening.
Imehi kho, anuruddha, tīhi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti.	When they have these three qualities females—when their body breaks up, after death—are reborn in a place of loss, a bad place, the underworld, hell.”

130. Anuruddha (2nd) (⤴)


130. Dutiyaanuruddhasutta	130. Anuruddha (2nd)
Atha kho āyasmā anuruddho yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then Venerable Anuruddha went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anuruddho āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to him:
“idhāhaṃ, āvuso sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokaṃ olokemi.	“Here’s the thing, Reverend Sāriputta. With clairvoyance that is purified and surpasses the human, I survey the entire galaxy.
Āraddhaṃ kho pana me vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.	My energy is roused up and unflagging, my rememberfulness is established and lucid, my body is pacified and undisturbed, and my mind is undistractify-&-lucidifyd in samādhi.
Atha ca pana me nānupādāya āsavehi cittaṃ vimuccatī”ti.	But my mind is not freed from the defilements by not grasping.”


“Yaṃ kho te, āvuso anuruddha, evaṃ hoti:	“Well, Reverend Anuruddha, when you say:
‘ahaṃ dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokaṃ volokemī’ti, idaṃ te mānasmiṃ.	‘With clairvoyance that is purified and surpasses the human, I survey the entire galaxy,’ that’s your conceit.
Yampi te, āvuso anuruddha, evaṃ hoti:	And when you say:
‘āraddhaṃ kho pana me vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti, idaṃ te uddhaccasmiṃ.	‘My energy is roused up and unflagging, my rememberfulness is established and lucid, my body is pacified and undisturbed, and my mind is undistractify-&-lucidifyd in samādhi,’ that’s your restlessness.
Yampi te, āvuso anuruddha, evaṃ hoti:	And when you say:
‘atha ca pana me nānupādāya āsavehi cittaṃ vimuccatī’ti, idaṃ te kukkuccasmiṃ.	‘But my mind is not freed from the defilements by not grasping,’ that’s your remorse.
Sādhu vatāyasmā anuruddho ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṃ upasaṃharatū”ti.	It’d be good to give up these three things. Instead of focusing on them, apply your mind to the deathless.”


Atha kho āyasmā anuruddho aparena samayena ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṃ upasaṃhari.	After some time Anuruddha gave up these three things. Instead of focusing on them, he applied his mind to the deathless.
Atha kho āyasmā anuruddho eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	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 people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā anuruddho arahataṃ ahosīti.	And Venerable Anuruddha became one of the perfected.

131. Under Cover (⤴)


131. Paṭicchannasutta	131. Under Cover
“Tīṇimāni, bhikkhave, paṭicchannāni āvahanti, no vivaṭāni.	“monks, three things are conveyed under cover, not in the open.
Katamāni tīṇi?	What three?
Mātugāmo, bhikkhave, paṭicchanno āvahati, no vivaṭo;	Females are married with a veil, not unveiled.
brāhmaṇānaṃ, bhikkhave, mantā paṭicchannā āvahanti, no vivaṭā;	Brahmin hymns are conveyed under cover, not openly.
micchādiṭṭhi, bhikkhave, paṭicchannā āvahati, no vivaṭā.	Wrong view is conveyed under cover, not in the open.
Imāni kho, bhikkhave, tīṇi paṭicchannāni āvahanti, no vivaṭāni.	These three things are conveyed under cover, not in the open.


Tīṇimāni, bhikkhave, vivaṭāni virocanti, no paṭicchannāni.	Three things shine in the open, not under cover.
Katamāni tīṇi?	What three?
Candamaṇḍalaṃ, bhikkhave, vivaṭaṃ virocati, no paṭicchannaṃ;	The moon shines in the open, not under cover.
sūriyamaṇḍalaṃ, bhikkhave, vivaṭaṃ virocati, no paṭicchannaṃ;	The sun shines in the open, not under cover.
tathāgatappavedito dhammavinayo, bhikkhave, vivaṭo virocati, no paṭicchanno.	The teaching and training proclaimed by a Realized One shine in the open, not under cover.
Imāni kho, bhikkhave, tīṇi vivaṭāni virocanti, no paṭicchannānī”ti.	These three things shine in the open, not under cover.”

132. Etchings (⤴)


132. Lekhasutta	132. Etchings
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these three people are found in the world.
Katame tayo?	What three?
Pāsāṇalekhūpamo puggalo, pathavilekhūpamo puggalo, udakalekhūpamo puggalo.	A person like a line drawn in stone, a person like a line drawn in sand, and a person like a line drawn in water.
Katamo ca, bhikkhave, pāsāṇalekhūpamo puggalo?	And who is the person like a line drawn in stone?
Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati.	It’s a person who is often angry,
So ca khvassa kodho dīgharattaṃ anuseti.	and their anger lingers for a long time.
Seyyathāpi, bhikkhave, pāsāṇe lekhā na khippaṃ lujjati vātena vā udakena vā, ciraṭṭhitikā hoti;	It’s like a line drawn in stone, which isn’t quickly worn away by wind and water, but lasts for a long time.
evamevaṃ kho, bhikkhave, idhekacco puggalo abhiṇhaṃ kujjhati.	In the same way, this person is often angry,
So ca khvassa kodho dīgharattaṃ anuseti.	and their anger lingers for a long time.
Ayaṃ vuccati, bhikkhave, pāsāṇalekhūpamo puggalo.	This is called a person like a line drawn in stone.


Katamo ca, bhikkhave, pathavilekhūpamo puggalo?	And who is the person like a line drawn in sand?
Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati.	It’s a person who is often angry,
So ca khvassa kodho na dīgharattaṃ anuseti.	but their anger doesn’t linger long.
Seyyathāpi, bhikkhave, pathaviyā lekhā khippaṃ lujjati vātena vā udakena vā, na ciraṭṭhitikā hoti;	It’s like a line drawn in sand, which is quickly worn away by wind and water, and doesn’t last long.
evamevaṃ kho, bhikkhave, idhekacco puggalo abhiṇhaṃ kujjhati.	In the same way, this person is often angry,
So ca khvassa kodho na dīgharattaṃ anuseti.	but their anger doesn’t linger long.
Ayaṃ vuccati, bhikkhave, pathavilekhūpamo puggalo.	This is called a person like a line drawn in sand.


Katamo ca, bhikkhave, udakalekhūpamo puggalo?	And who is the person like a line drawn in water?
Idha, bhikkhave, ekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno sandhiyatimeva saṃsandatimeva sammodatimeva.	It’s a person who, though spoken to by someone in a rough, harsh, and disagreeable manner, still stays in touch, interacts with, and greets them.
Seyyathāpi, bhikkhave, udake lekhā khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti;	It’s like a line drawn in water, which vanishes right away, and doesn’t last long.
evamevaṃ kho, bhikkhave, idhekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno sandhiyatimeva saṃsandatimeva sammodatimeva.	In the same way, this person, though spoken to by someone in a rough, harsh, and disagreeable manner, still stays in touch, interacts with, and greets them.
Ayaṃ vuccati, bhikkhave, udakalekhūpamo puggalo.	This is called a person like a line drawn in water.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.	These are the three people found in the world.”

AN 3 vagga 14. A Warrior 14. Yodhājīvavagga

133. A Warrior (⤴)


133. Yodhājīvasutta	133. A Warrior
“Tīhi, bhikkhave, aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati.	“monks, a warrior with three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship.
Katamehi tīhi?	What three?
Idha, bhikkhave, yodhājīvo dūre pātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā.	He’s a long-distance shooter, a marksman, one who shatters large objects.
Imehi, kho, bhikkhave, tīhi aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati.	A warrior with these three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship.
Evamevaṃ kho, bhikkhave, tīhi aṅgehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi tīhi?	What three?
Idha, bhikkhave, bhikkhu dūre pātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā.	They’re a long-distance shooter, a marksman, and one who shatters large objects.


Kathañca, bhikkhave, bhikkhu dūre pātī hoti?	And how is a monk a long-distance shooter?
Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	It’s when a monk truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṃ vedanaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	They truly understand any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṃ saññaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	They truly understand any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhāre: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	They truly understand any kind of co-doings at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all co-doings—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	They truly understand any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, bhikkhave, bhikkhu dūre pātī hoti.	That’s how a monk is a long-distance shooter.


Kathañca, bhikkhave, bhikkhu akkhaṇavedhī hoti?	And how is a monk a marksman?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	It’s when a monk 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’.
Evaṃ kho, bhikkhave, bhikkhu akkhaṇavedhī hoti.	That’s how a monk is a marksman.


Kathañca, bhikkhave, bhikkhu mahato kāyassa padāletā hoti?	And how does a monk shatter large objects?
Idha, bhikkhave, bhikkhu mahantaṃ avijjākkhandhaṃ padāleti.	It’s when a monk shatters the great mass of ignorance.
Evaṃ kho, bhikkhave, bhikkhu mahato kāyassa padāletā hoti.	That’s how a monk shatters large objects.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

134. Assemblies (⤴)


134. Parisāsutta	134. Assemblies
“Tisso imā, bhikkhave, parisā.	“monks, there are these three assemblies.
Katamā tisso?	What three?
Ukkācitavinītā parisā, paṭipucchāvinītā parisā, yāvatāvinītā parisā—	An assembly educated in fancy talk, an assembly educated in questioning, an assembly educated to the fullest extent.
imā kho, bhikkhave, tisso parisā”ti.	These are the three assemblies.”

135. A Friend (⤴)


135. Mittasutta	135. A Friend
“Tīhi, bhikkhave, aṅgehi samannāgato mitto sevitabbo.	“monks, you should associate with a friend who has three factors.
Katamehi tīhi? ()	What three?
Duddadaṃ dadāti, dukkaraṃ karoti, dukkhamaṃ khamati—	They give what is hard to give, they do what is hard to do, and they bear what is hard to bear.
imehi kho, bhikkhave, tīhi aṅgehi samannāgato mitto sevitabbo”ti.	You should associate with a friend who has these three factors.”

136. Arising (⤴)


136. Uppādāsutta	136. Arising
“Uppādā vā, bhikkhave, tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā.	“monks, whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles:
Sabbe saṅkhārā aniccā.	all conditions are impermanent.
Taṃ tathāgato abhisambujjhati abhisameti.	A Realized One understands this and comprehends it,
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti:	then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it:
‘sabbe saṅkhārā aniccā’ti.	‘All conditions are impermanent.’
Uppādā vā, bhikkhave, tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā.	Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles:
Sabbe saṅkhārā dukkhā.	all conditions are suffering.
Taṃ tathāgato abhisambujjhati abhisameti.	A Realized One understands this and comprehends it,
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti:	then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it:
‘sabbe saṅkhārā dukkhā’ti.	‘All conditions are suffering.’
Uppādā vā, bhikkhave, tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā.	Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles:
Sabbe dhammā anattā.	all things are not-self.
Taṃ tathāgato abhisambujjhati abhisameti.	A Realized One understands this and comprehends it,
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti:	then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it:
‘sabbe dhammā anattā’”ti.	‘All things are not-self.’”

137. A Hair Blanket (⤴)


137. Kesakambalasutta	137. A Hair Blanket
“Seyyathāpi, bhikkhave, yāni kānici tantāvutānaṃ vatthānaṃ, kesakambalo tesaṃ paṭikiṭṭho akkhāyati.	“monks, a hair blanket is said to be the worst kind of woven cloth.
Kesakambalo, bhikkhave, sīte sīto, uṇhe uṇho, dubbaṇṇo, duggandho, dukkhasamphasso.	It’s cold in the cold, hot in the heat, ugly, smelly, and unpleasant to touch.
Evamevaṃ kho, bhikkhave, yāni kānici puthusamaṇabrāhmaṇavādānaṃ makkhalivādo tesaṃ paṭikiṭṭho akkhāyati.	In the same way, the teaching of Makkhali is said to be the worst of all the doctrines of the various ascetics and brahmins.


Makkhali, bhikkhave, moghapuriso evaṃvādī evaṃdiṭṭhi:	Makkhali, that foolish man, has this doctrine and view:
‘natthi kammaṃ, natthi kiriyaṃ, natthi vīriyan’ti.	‘There is no power in deeds, action, or energy.’
Yepi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tepi bhagavanto kammavādā ceva ahesuṃ kiriyavādā ca vīriyavādā ca.	Now, all the perfected ones, the fully awakened Buddhas who lived in the past taught the efficacy of deeds, action, and energy.
Tepi, bhikkhave, makkhali moghapuriso paṭibāhati:	But Makkhali opposes them by saying:
‘natthi kammaṃ, natthi kiriyaṃ, natthi vīriyan’ti.	‘There is no power in deeds, action, or energy.’
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tepi bhagavanto kammavādā ceva bhavissanti kiriyavādā ca vīriyavādā ca.	All the perfected ones, the fully awakened Buddhas who will live in the future will teach the efficacy of deeds, action, and energy.
Tepi, bhikkhave, makkhali moghapuriso paṭibāhati:	But Makkhali opposes them by saying:
‘natthi kammaṃ, natthi kiriyaṃ, natthi vīriyan’ti.	‘There is no power in deeds, action, or energy.’
Ahampi, bhikkhave, etarahi arahaṃ sammāsambuddho kammavādo ceva kiriyavādo ca vīriyavādo ca.	I too, the perfected one, the fully awakened Buddha in the present, teach the efficacy of deeds, action, and energy.
Mampi, bhikkhave, makkhali moghapuriso paṭibāhati:	But Makkhali opposes me by saying:
‘natthi kammaṃ, natthi kiriyaṃ, natthi vīriyan’ti.	‘There is no power in deeds, action, or energy.’


Seyyathāpi, bhikkhave, nadīmukhe khippaṃ uḍḍeyya bahūnaṃ macchānaṃ ahitāya dukkhāya anayāya byasanāya;	It’s like a trap set at the mouth of a river, which would bring harm, suffering, calamity, and disaster for many fish.
evamevaṃ kho, bhikkhave, makkhali moghapuriso manussakhippaṃ maññe loke uppanno bahūnaṃ sattānaṃ ahitāya dukkhāya anayāya byasanāyā”ti.	In the same way that foolish man Makkhali 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.”

138. Accomplishment (⤴)


138. Sampadāsutta	138. Accomplishment
“Tisso imā, bhikkhave, sampadā.	“monks, there are three accomplishments.
Katamā tisso?	What three?
Saddhāsampadā, sīlasampadā, paññāsampadā—	Accomplishment in faith, ethics, and wisdom.
imā kho, bhikkhave, tisso sampadā”ti.	These are the three accomplishments.”

139. Growth (⤴)


139. Vuddhisutta	139. Growth
“Tisso imā, bhikkhave, vuddhiyo.	“monks, there are three kinds of growth.
Katamā tisso?	What three?
Saddhāvuddhi, sīlavuddhi, paññāvuddhi—	growth in faith, ethics, and wisdom.
imā kho, bhikkhave, tisso vuddhiyo”ti.	These are the three kinds of growth.”

140. A Wild Colt (⤴)


140. Assakhaḷuṅkasutta	140. A Wild Colt
“Tayo ca, bhikkhave, assakhaḷuṅke desessāmi tayo ca purisakhaḷuṅke.	“monks, I will teach you about three wild colts and three wild people.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Katame ca, bhikkhave, tayo assakhaḷuṅkā?	“What are the three wild colts?
Idha, bhikkhave, ekacco assakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno.	One wild colt is fast, but not beautiful or well proportioned.
Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.	Another wild colt is fast and beautiful, but not well proportioned.
Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	While another wild colt is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo assakhaḷuṅkā.	These are the three wild colts.


Katame ca, bhikkhave, tayo purisakhaḷuṅkā?	And what are the three wild people?
Idha, bhikkhave, ekacco purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno.	One wild person is fast, but not beautiful or well proportioned.
Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.	Another wild person is fast and beautiful, but not well proportioned.
Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	While another wild person is fast, beautiful, and well proportioned.


Kathañca, bhikkhave, purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno?	And how is a wild person fast, but not beautiful or well proportioned?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	It’s when a monk 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’.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho saṃsādeti, no vissajjeti.	But when asked a question about the teaching or training, they falter without answering.
Idamassa na vaṇṇasmiṃ vadāmi.	This is how they’re not beautiful, I say.
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	And they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi.	This is how they’re not well proportioned, I say.
Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno.	This is how a wild person is fast, but not beautiful or well proportioned.


Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno?	And how is a wild person fast and beautiful, but not well proportioned?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	It’s when a monk 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’.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.	When asked a question about the teaching or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.	This is how they’re beautiful, I say.
Na pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	But they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi.	This is how they’re not well proportioned, I say.
Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.	This is how a wild person is fast and beautiful, but not well proportioned.


Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?	And how is a wild person fast, beautiful, and well proportioned?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	It’s when a monk 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’.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.	When asked a question about the teaching or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.	This is how they’re beautiful, I say.
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	They receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa ārohapariṇāhasmiṃ vadāmi.	This is how they’re well proportioned, I say.
Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	This is how a wild person is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo purisakhaḷuṅkā”ti.	These are the three wild people.”

141. Excellent Horses (⤴)


141. Assaparassasutta	141. Excellent Horses
“Tayo ca, bhikkhave, assaparasse desessāmi tayo ca purisaparasse.	“monks, I will teach you the three excellent horses and the three excellent people.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Katame ca, bhikkhave, tayo assaparassā?	“What are the three excellent horses?
Idha, bhikkhave, ekacco assaparasso javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno.	One excellent horse is fast, but not beautiful or well proportioned.
Idha pana, bhikkhave, ekacco assaparasso javasampanno hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.	Another excellent horse is fast and beautiful, but not well proportioned.
Idha pana, bhikkhave, ekacco assaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	While another excellent horse is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo assaparassā.	These are the three excellent horses.


Katame ca, bhikkhave, tayo purisaparassā?	“What are the three excellent people?
Idha, bhikkhave, ekacco purisaparasso javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno.	One excellent person is fast, but not beautiful or well proportioned.
Idha pana, bhikkhave, ekacco purisaparasso javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.	Another excellent person is fast and beautiful, but not well proportioned.
Idha pana, bhikkhave, ekacco purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	While another excellent person is fast, beautiful, and well proportioned.


Kathañca, bhikkhave, purisaparasso javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno?	And how is an excellent person fast, but not beautiful or well proportioned?
Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	It’s when a monk, with the ending of the five lower fetters, is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho saṃsādeti, no vissajjeti.	But when asked a question about the teaching or training, they falter without answering.
Idamassa na vaṇṇasmiṃ vadāmi.	This is how they’re not beautiful, I say.
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	And they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisaparasso javasampanno hoti;	This is how they’re not well proportioned, I say. This is how an excellent person is fast,
na vaṇṇasampanno, na ārohapariṇāhasampanno.	but not beautiful or well proportioned.


Kathañca, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno?	And how is an excellent person fast and beautiful, but not well proportioned?
Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	It’s when a monk, with the ending of the five lower fetters, is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.	When asked a question about the teaching or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.	This is how they’re beautiful, I say.
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	But they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi.	This is how they’re not well proportioned, I say.
Evaṃ kho, bhikkhave, purisaparasso javasampanno ca hoti; vaṇṇasampanno ca, na ārohapariṇāhasampanno.	This is how an excellent person is fast and beautiful, but not well proportioned.


Kathañca, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?	And how is an excellent person fast, beautiful, and well proportioned?
Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	It’s when a monk, with the ending of the five lower fetters, is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.	When asked a question about the teaching or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.	This is how they’re beautiful, I say.
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	They receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa ārohapariṇāhasmiṃ vadāmi.	This is how they’re well proportioned, I say.
Evaṃ kho, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	This is how an excellent person is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo purisaparassā”ti.	These are the three excellent people.”

142. The Thoroughbred (⤴)


142. Assājānīyasutta	142. The Thoroughbred
“Tayo ca, bhikkhave, bhadre assājānīye desessāmi tayo ca bhadre purisājānīye.	“monks, I will teach you the three fine thoroughbred horses, and the three fine thoroughbred people.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Katame ca, bhikkhave, tayo bhadrā assājānīyā?	“What are the three fine thoroughbred horses?
Idha, bhikkhave, ekacco bhadro assājānīyo … pe …	One fine thoroughbred horse …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo bhadrā assājānīyā.	These are the three fine thoroughbred horses.


Katame ca, bhikkhave, tayo bhadrā purisājānīyā?	“What are the three fine thoroughbred people?
Idha, bhikkhave, ekacco bhadro purisājānīyo … pe …	One fine thoroughbred person …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	is fast, beautiful, and well proportioned.


Kathañca, bhikkhave, bhadro purisājānīyo … pe …	And how is a fine thoroughbred person …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?	fast, beautiful, and well proportioned?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	It’s when monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.	When asked a question about the teaching or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.	This is how they’re beautiful, I say.
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	They receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa ārohapariṇāhasmiṃ vadāmi.	This is how they’re well proportioned, I say.
Evaṃ kho, bhikkhave, bhadro purisājānīyo javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	This is how a fine thoroughbred person is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo bhadrā purisājānīyā”ti.	These are the three fine thoroughbred people.”

143. At the Peacocks’ Feeding Ground (1st) (⤴)


143. Paṭhamamoranivāpasutta	143. At the Peacocks’ Feeding Ground (1st)
Ekaṃ samayaṃ bhagavā rājagahe viharati moranivāpe paribbājakārāme.	At one time the Buddha was staying near Rājagaha, at the monastery of the wanderers in the peacocks’ feeding ground.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	“monks, a monk with three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Katamehi tīhi?	What three?
Asekkhena sīlakkhandhena, asekkhena samādhikkhandhena, asekkhena paññākkhandhena.	The entire spectrum of an adept’s ethics, undistractible-lucidity, and wisdom.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.	A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.

144. At the Peacocks’ Feeding Ground (2nd) (⤴)


144. Dutiyamoranivāpasutta	144. At the Peacocks’ Feeding Ground (2nd)
“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	“monks, a monk who has three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Katamehi tīhi?	What three?
Iddhipāṭihāriyena, ādesanāpāṭihāriyena, anusāsanīpāṭihāriyena—	A demonstration of psychic power, a demonstration of revealing, and an instructional demonstration.
imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.	A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.

145. At the Peacocks’ Feeding Ground (3rd) (⤴)


145. Tatiyamoranivāpasutta	145. At the Peacocks’ Feeding Ground (3rd)
“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	“monks, a monk who has three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Katamehi tīhi?	What three?
Sammādiṭṭhiyā, sammāñāṇena, sammāvimuttiyā—	Right view, right knowledge, right freedom.
imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.	A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.

AN 3 vagga 15. Good Fortune 15. Maṅgalavagga

146. Unskillful (⤴)


146. Akusalasutta	146. Unskillful
“Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“Someone with three qualities is cast down to hell.
Katamehi tīhi?	What three?
Akusalena kāyakammena, akusalena vacīkammena, akusalena manokammena—	Unskillful deeds by way of body, speech, and mind.
imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these three qualities is cast down to hell.


Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with three qualities is raised up to heaven.
Katamehi tīhi?	What three?
Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena—	Skillful deeds by way of body, speech, and mind.
imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these three qualities is raised up to heaven.”

147. Blameworthy (⤴)


147. Sāvajjasutta	147. Blameworthy
“Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“Someone with three qualities is cast down to hell.
Katamehi tīhi?	What three?
Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena—	Blameworthy deeds by way of body, speech, and mind.
imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these three qualities is cast down to hell.


Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with three qualities is raised up to heaven.
Katamehi tīhi?	What three?
Anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena—	Blameless deeds by way of body, speech, and mind.
imehi kho … pe … evaṃ sagge”ti.	Someone with these three qualities is raised up to heaven.”

148. Unethical (⤴)


148. Visamasutta	148. Unethical
“Tīhi, bhikkhave … pe …	“Someone with three qualities is cast down to hell. …
visamena kāyakammena, visamena vacīkammena, visamena manokammena—	Unethical deeds by way of body, speech, and mind. …
imehi kho … pe … evaṃ niraye.


Tīhi, bhikkhave, dhammehi … pe …	Someone with three qualities is raised up to heaven. …
samena kāyakammena, samena vacīkammena, samena manokammena—	Ethical deeds by way of body, speech, and mind. …”
imehi kho … pe … evaṃ sagge”ti.

149. Impure (⤴)


149. Asucisutta	149. Impure
“Tīhi, bhikkhave … pe …	“Someone with three qualities is cast down to hell. …
asucinā kāyakammena, asucinā vacīkammena, asucinā manokammena—	Filthy deeds by way of body, speech, and mind. …
imehi kho … pe … evaṃ niraye.


Tīhi, bhikkhave … pe …	Someone with three qualities is raised up to heaven. …
sucinā kāyakammena, sucinā vacīkammena, sucinā manokammena—	Pure deeds by way of body, speech, and mind. …”
imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.

150. Broken (1st) (⤴)


150. Paṭhamakhatasutta	150. Broken (1st)
“Tīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.	“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. They deserve to be blamed and reproved by sensible people, and they make much bad karma.
Katamehi tīhi?	What three?
Akusalena kāyakammena, akusalena vacīkammena, akusalena manokammena—	Unskillful deeds by way of body, speech, and mind. …
imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.


Tīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.	When an astute, competent, good person has three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
Katamehi tīhi?	What three?
Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena … pe ….	Skillful deeds by way of body, speech, and mind. …”

151. Broken (2nd) (⤴)


151. Dutiyakhatasutta	151. Broken (2nd)
“Tīhi, bhikkhave … pe …	“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. …
sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena … pe ….	Blameworthy deeds by way of body, speech, and mind. …


Tīhi, bhikkhave … pe …	When an astute, competent, good person has three qualities they keep themselves healthy and whole. …
anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena … pe ….	Blameless deeds by way of body, speech, and mind. …”

152. Broken (3rd) (⤴)


152. Tatiyakhatasutta	152. Broken (3rd)
“Tīhi, bhikkhave … pe …	“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. …
visamena kāyakammena, visamena vacīkammena, visamena manokammena … pe ….	Unethical deeds by way of body, speech, and mind. …


Tīhi, bhikkhave … pe …	When an astute, competent, good person has three qualities they keep themselves healthy and whole. …
samena kāyakammena, samena vacīkammena, samena manokammena … pe ….	Ethical deeds by way of body, speech, and mind. …”

153. Broken (4th) (⤴)


153. Catutthakhatasutta	153. Broken (4th)
“Tīhi, bhikkhave … pe …	“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. …
asucinā kāyakammena, asucinā vacīkammena, asucinā manokammena … pe ….	Filthy deeds by way of body, speech, and mind. …


Tīhi, bhikkhave … pe …	When an astute, competent, good person has three qualities they keep themselves healthy and whole. …
sucinā kāyakammena, sucinā vacīkammena, sucinā manokammena—	Pure deeds by way of body, speech, and mind. …”
imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti.

154. Homage (⤴)


154. Vandanāsutta	154. Homage
“Tisso imā, bhikkhave, vandanā.	“monks, there are three kinds of homage.
Katamā tisso?	What three?
Kāyena, vācāya, manasā—	By way of body, speech, and mind.
imā kho, bhikkhave, tisso vandanā”ti.	These are the three kinds of homage.”

155. Morning (⤴)


155. Pubbaṇhasutta	155. Morning
“Ye, bhikkhave, sattā pubbaṇhasamayaṃ kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti, supubbaṇho, bhikkhave, tesaṃ sattānaṃ.	“monks, those sentient beings who do good things in the morning by way of body, speech, and mind have a good morning.


Ye, bhikkhave, sattā majjhanhikasamayaṃ kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti, sumajjhanhiko, bhikkhave, tesaṃ sattānaṃ.	Those sentient beings who do good things at midday by way of body, speech, and mind have a good midday.


Ye, bhikkhave, sattā sāyanhasamayaṃ kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti, susāyanho, bhikkhave, tesaṃ sattānanti.	Those sentient beings who do good things in the evening by way of body, speech, and mind have a good evening.”


Sunakkhattaṃ sumaṅgalaṃ,	“A good star, a good fortune,
suppabhātaṃ suhuṭṭhitaṃ;	a good dawn, a good rising,
Sukhaṇo sumuhutto ca,	a good moment, a good hour:
suyiṭṭhaṃ brahmacārisu.	these come with good gifts to spiritual practitioners.


Padakkhiṇaṃ kāyakammaṃ,	Worthy deeds of body,
vācākammaṃ padakkhiṇaṃ;	verbal worthy deeds,
Padakkhiṇaṃ manokammaṃ,	worthy deeds of mind,
paṇīdhi te padakkhiṇe;	worthy aspirations:
Padakkhiṇāni katvāna,	when your deeds have been worthy,
labhantatthe padakkhiṇe.	you get worthy benefits.


Te atthaladdhā sukhitā,	Those happy with these benefits
viruḷhā buddhasāsane;	flourish in the Buddha’s teaching.
Arogā sukhitā hotha,	May you and all your relatives
saha sabbehi ñātibhī”ti.	be healthy and happy!”

AN 3 vagga 16. Naked 16. Acelakavagga



156–162	156–162
“Tisso imā, bhikkhave, paṭipadā.	“monks, there are three practices.
Katamā tisso?	What three?
Āgāḷhā paṭipadā, nijjhāmā paṭipadā, majjhimā paṭipadā.	The addicted practice, the scorching practice, and the middle practice.
Katamā ca, bhikkhave, āgāḷhā paṭipadā?	And what’s the addicted practice?
Idha, bhikkhave, ekacco evaṃvādī hoti evaṃdiṭṭhi:	It’s when someone has this doctrine and view:
‘natthi kāmesu doso’ti.	‘There’s nothing wrong with sensual pleasures;
So kāmesu pātabyataṃ āpajjati.	so they throw themselves into sensual pleasures.
Ayaṃ vuccati, bhikkhave, āgāḷhā paṭipadā.	This is called the addicted practice.


Katamā ca, bhikkhave, nijjhāmā paṭipadā?	And what’s the scorching practice?
Idha, bhikkhave, ekacco acelako hoti muttācāro, hatthāpalekhano, naehibhadantiko, natiṭṭhabhadantiko, nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati.	It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṃ na maṃsaṃ na suraṃ na merayaṃ, na thusodakaṃ pivati.	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, breast-feeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … sattāgāriko vā hoti sattālopiko;	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.
ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti;	They feed on one saucer a day, two saucers a day, up to seven saucers a day.
ekāhikampi āhāraṃ āhāreti, dvāhikampi āhāraṃ āhāreti … sattāhikampi āhāraṃ āhāreti—iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.	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.


So sākabhakkhopi hoti, sāmākabhakkhopi hoti, nīvārabhakkhopi hoti, daddulabhakkhopi hoti, haṭabhakkhopi hoti, kaṇabhakkhopi hoti, ācāmabhakkhopi hoti, piññākabhakkhopi hoti, tiṇabhakkhopi hoti, gomayabhakkhopi hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.	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.


So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti,	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.
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto,	They tear out hair and beard, pursuing this practice.
ubbhaṭṭhakopi hoti āsanapaṭikkhitto,	They constantly stand, refusing seats.
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,	They squat, committed to persisting in the squatting position.
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti,	They lie on a mat of thorns, making a mat of thorns their bed.
sāyatatiyakampi udakorohanānuyogamanuyutto viharati—	They pursue the practice of undistractible-lucidity in water three times a day, including the evening.
iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.	And so they live pursuing these various ways of mortifying and tormenting the body.
Ayaṃ vuccati, bhikkhave, nijjhāmā paṭipadā.	This is called the scorching practice.


Katamā ca, bhikkhave, majjhimā paṭipadā?	And what’s the middle practice?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;	It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.
vedanāsu … pe …	They meditate observing an aspect of feelings …
citte … pe …	They meditate observing an aspect of the mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	They meditate observing an aspect of principles—keen, aware, and rememberful, rid of desire and aversion for the world.
Ayaṃ vuccati, bhikkhave, majjhimā paṭipadā.	This is called the middle practice.
Imā kho, bhikkhave, tisso paṭipadāti. (1)	These are the three practices.


Tisso imā, bhikkhave, paṭipadā.	monks, there are three practices.
Katamā tisso?	What three?
Āgāḷhā paṭipadā, nijjhāmā paṭipadā, majjhimā paṭipadā.	The addicted practice, the blistering practice, the middle practice.
Katamā ca, bhikkhave, āgāḷhā paṭipadā … pe …	And what’s the addicted practice? …
ayaṃ vuccati, bhikkhave, āgāḷhā paṭipadā.	This is called the addicted practice.


Katamā ca, bhikkhave, nijjhāmā paṭipadā … pe …	And what is the scorching practice? …
ayaṃ vuccati, bhikkhave, nijjhāmā paṭipadā.	This is called the scorching practice.


Katamā ca, bhikkhave, majjhimā paṭipadā?	And what’s the middle practice?
Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati …. (2)	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 completed by development.


Chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti vīriyasamādhi … pe …	They develop the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort. They develop the basis of psychic power that has undistractible-lucidity due to energy, and active effort.
cittasamādhi … pe …	They develop the basis of psychic power that has undistractible-lucidity due to mental development, and active effort.
vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti … pe …. (3)	They develop the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.


Saddhindriyaṃ bhāveti …	They develop the faculty of faith …
vīriyindriyaṃ bhāveti …	energy …
satindriyaṃ bhāveti …	rememberfulness …
samādhindriyaṃ bhāveti …	undistractible-lucidity …
paññindriyaṃ bhāveti … pe …. (4)	wisdom …


Saddhābalaṃ bhāveti …	They develop the power of faith …
vīriyabalaṃ bhāveti …	energy …
satibalaṃ bhāveti …	rememberfulness …
samādhibalaṃ bhāveti …	undistractible-lucidity …
paññābalaṃ bhāveti … pe …. (5)	wisdom …


Satisambojjhaṅgaṃ bhāveti …	They develop the awakening factor of rememberfulness …
dhammavicayasambojjhaṅgaṃ bhāveti …	investigation of principles …
vīriyasambojjhaṅgaṃ bhāveti …	energy …
pītisambojjhaṅgaṃ bhāveti …	rapture …
passaddhisambojjhaṅgaṃ bhāveti …	pacification …
samādhisambojjhaṅgaṃ bhāveti …	undistractible-lucidity …
upekkhāsambojjhaṅgaṃ bhāveti … pe …. (6)	equanimity …


Sammādiṭṭhiṃ bhāveti …	They develop right view …
sammāsaṅkappaṃ bhāveti …	right thought …
sammāvācaṃ bhāveti …	right speech …
sammākammantaṃ bhāveti …	right action …
sammāājīvaṃ bhāveti …	right livelihood …
sammāvāyāmaṃ bhāveti …	right effort …
sammāsatiṃ bhāveti …	right rememberfulness …
sammāsamādhiṃ bhāveti ….	right undistractible-lucidity …
Ayaṃ vuccati, bhikkhave, majjhimā paṭipadā.	This is called the middle practice.
Imā kho, bhikkhave, tisso paṭipadā”ti. (7)	These are the three practices.



163–182	163–182
“Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“Someone with three qualities is cast down to hell.
Katamehi tīhi?	What three?
Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti.	They themselves kill living creatures. They encourage others to kill living creatures. And they approve of killing living creatures.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these three qualities is cast down to hell.


Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with three qualities is raised up to heaven.
Katamehi tīhi?	What three?
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti … pe …. (2)	They don’t themselves kill living creatures. They encourage others to not kill living creatures. And they approve of not killing living creatures.


Attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti … pe ….	They themselves steal. They encourage others to steal. And they approve of stealing.


Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti … pe …. (4)	They don’t themselves steal. They encourage others to not steal. And they approve of not stealing.


Attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti … pe ….	They themselves commit sexual misconduct. They encourage others to commit sexual misconduct. And they approve of committing sexual misconduct.


Attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti … pe …. (6)	They don’t themselves commit sexual misconduct. They encourage others to not commit sexual misconduct. And they approve of not committing sexual misconduct.


Attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti … pe ….	They themselves lie. They encourage others to lie. And they approve of lying.


Attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti … pe …. (8)	They don’t themselves lie. They encourage others to not lie. And they approve of not lying.


Attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti … pe ….	They themselves speak divisively. They encourage others to speak divisively. And they approve of speaking divisively.


Attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti … pe …. (10)	They don’t themselves speak divisively. They encourage others to not speak divisively. And they approve of not speaking divisively.


Attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti … pe ….	They themselves speak harshly. They encourage others to speak harshly. And they approve of speaking harshly.


Attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti … pe …. (12)	They don’t themselves speak harshly. They encourage others to not speak harshly. And they approve of not speaking harshly.


Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti … pe ….	They themselves talk nonsense. They encourage others to talk nonsense. And they approve of talking nonsense.


Attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti … pe …. (14)	They don’t themselves talk nonsense. They encourage others to not talk nonsense. And they approve of not talking nonsense.


Attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti … pe ….	They themselves are covetous. They encourage others to be covetous. And they approve of covetousness.


Attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti … pe …. (16)	They themselves are content. They encourage others to be contented. And they approve of being contented.


Attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti … pe ….	They themselves have ill will. They encourage others to have ill will. And they approve of having ill will.


Attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti … pe …. (18)	They themselves don’t have ill will. They encourage others to not have ill will. And they approve of not having ill will.


Attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti … pe ….	They themselves have wrong view. They encourage others to have wrong view. And they approve of wrong view.


Attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti.	They themselves have right view. They encourage others to have right view. And they approve of right view.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. (20)	Someone with these three qualities is raised up to heaven.”



183–352	183–352
“Rāgassa, bhikkhave, abhiññāya tayo dhammā bhāvetabbā.	“For insight into greed, three things should be developed.
Katame tayo?	What three?
rāgassa, bhikkhave, abhiññāya ime tayo dhammā bhāvetabbā. (1) ()	For insight into greed, these three things should be developed.


Rāgassa, bhikkhave, pariññāya … pe …	For the complete understanding of greed …
parikkhayāya …	complete ending …
pahānāya …	giving up …
khayāya …	ending …
vayāya …	vanishing …
virāgāya …	fading away …
nirodhāya …	cessation …
cāgāya …	giving away …
paṭinissaggāya ime tayo dhammā bhāvetabbā.	letting go …


Dosassa …	hate …
mohassa …	delusion …
kodhassa …	anger …
upanāhassa …	hostility …
makkhassa …	offensiveness …
paḷāsassa …	contempt …
issāya …	envy …
macchariyassa …	stinginess …
māyāya …	deceitfulness …
sāṭheyyassa …	deviousness …
thambhassa …	obstinacy …
sārambhassa …	aggression …
mānassa …	conceit …
atimānassa …	arrogance …
madassa …	vanity …
pamādassa …	negligence …
abhiññāya …	insight …
pariññāya …	complete understanding …
parikkhayāya …	complete ending …
pahānāya …	giving up …
khayāya …	ending …
vayāya …	vanishing …
virāgāya …	fading away …
nirodhāya …	cessation …
cāgāya …	giving away …
paṭinissaggāya ime tayo dhammā bhāvetabbā”ti.	For the letting go of negligence, these three things should be developed.”


Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.









Tikanipātapāḷi niṭṭhitā.	The Book of the Threes is finished.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 3 vagga 11-19

AN 3 vagga 11-19

AN 3 vagga 11. Awakening 11. Sambodhavagga

103. Before Awakening (⤴)

104. Gratification (1st) (⤴)

105. Gratification (2nd) (⤴)

106. Ascetics and Brahmins (⤴)

107. Wailing (⤴)

Mp Commentary says

108. Satisfaction (⤴)

109. Unprotected (⤴)

110. Fallen (⤴)

111. Sources (1st) (⤴)

112. Sources (2nd) (⤴)

AN 3 vagga 12. Bound for Loss 12. Āpāyikavagga

113. Bound for Loss (⤴)

114. Rare (⤴)

115. Immeasurable (⤴)

116. Imperturbable (⤴)

117. Successes and Failures (⤴)

118. Loaded Dice (⤴)

119. Action (⤴)

120. Purity (1st) (⤴)

121. Purity (2nd) (⤴)

122. Sagacity (⤴)

AN 3 vagga 13. Kusināra 13. Kusināravagga

123. At Kusināra (⤴)

124. Arguments (⤴)

125. The Gotamaka Tree-shrine (⤴)

126. Bharaṇḍu Kālāma (⤴)

127. With Hatthaka (⤴)

128. Bitter (⤴)

129. Anuruddha (1st) (⤴)

130. Anuruddha (2nd) (⤴)

131. Under Cover (⤴)

132. Etchings (⤴)

AN 3 vagga 14. A Warrior 14. Yodhājīvavagga

133. A Warrior (⤴)

134. Assemblies (⤴)

135. A Friend (⤴)

136. Arising (⤴)

137. A Hair Blanket (⤴)

138. Accomplishment (⤴)

139. Growth (⤴)

140. A Wild Colt (⤴)

141. Excellent Horses (⤴)

142. The Thoroughbred (⤴)

143. At the Peacocks’ Feeding Ground (1st) (⤴)

144. At the Peacocks’ Feeding Ground (2nd) (⤴)

145. At the Peacocks’ Feeding Ground (3rd) (⤴)

AN 3 vagga 15. Good Fortune 15. Maṅgalavagga

146. Unskillful (⤴)

147. Blameworthy (⤴)

148. Unethical (⤴)

149. Impure (⤴)

150. Broken (1st) (⤴)

151. Broken (2nd) (⤴)

152. Broken (3rd) (⤴)

153. Broken (4th) (⤴)

154. Homage (⤴)

155. Morning (⤴)

AN 3 vagga 16. Naked 16. Acelakavagga

AN 3 vagga 17. Courses of Deeds 17. Kammapathapeyyāla

AN 3 vagga 19. Abbreviated Texts Beginning with Greed 18. Rāgapeyyāla

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