4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸AN‍AN 3📇 → AN 3    🔝   

AN 3 has 18 vaggas, 352 suttas, (repetition series starts at 156)


AN 3 – AN 3 all suttas
AN 3..1.. - AN 3 vagga 1 Bāla: Fools
AN 3..2.. - AN 3 vagga 2 Rathakāra: The Chariot-maker
AN 3..3.. - AN 3 vagga 3 Puggala: Persons
AN 3..4.. - AN 3 vagga 4 Devadūta: Messengers of the Gods
AN 3..5.. - AN 3 vagga 5 Cūḷa: The Lesser Chapter
AN 3..6.. - AN 3 vagga 6 Brāhmaṇa: Brahmins
AN 3..7.. - AN 3 vagga 7 Mahā: The Great Chapter
AN 3..8.. - AN 3 vagga 8 Ānanda: Ānanda
AN 3..9.. - AN 3 vagga 9 Samana: Ascetics
AN 3..10.. - AN 3 vagga 10 Loṇakapalla: A Lump of Salt
AN 3..11.. - AN 3 vagga 11 Sambodha: Awakening
AN 3..12.. - AN 3 vagga 12 Āpāyika: Bound for Loss
AN 3..13.. - AN 3 vagga 13 Kusināra: Kusināra
AN 3..14.. - AN 3 vagga 14 Yodhājīva: A Warrior
AN 3..15.. - AN 3 vagga 15 Maṅgala: Good Fortune
AN 3..16.. - AN 3 vagga 16 Acelaka: Naked
AN 3..17.. - AN 3 vagga 17 Kammapathapeyyāla: Courses of Deeds
AN 3..18.. - AN 3 vagga 18 Rāgapeyyāla: Abbreviated Texts Beginning with Greed

detailed TOC

 AN 3 – AN 3 all suttas
AN 3..1.. - AN 3 vagga 1 Bāla: Fools
    AN 3.1 - AN 3.1 Bhaya: Perils
    AN 3.2 - AN 3.2 Lakkhaṇa: Characteristics
    AN 3.3 - AN 3.3 Cintī: Thinking
    AN 3.4 - AN 3.4 Accaya: Transgression
    AN 3.5 - AN 3.5 Ayoniso: Improper
    AN 3.6 - AN 3.6 Akusala: Unskillful
    AN 3.7 - AN 3.7 Sāvajja: Blameworthy
    AN 3.8 - AN 3.8 Sabyābajjha: Hurtful
    AN 3.9 - AN 3.9 Khata: Broken
    AN 3.10 - AN 3.10 Mala: Stains
AN 3..2.. - AN 3 vagga 2 Rathakāra: The Chariot-maker
    AN 3.11 - AN 3.11 Ñāta: Well-known
    AN 3.12 - AN 3.12 Sāraṇīya: Commemoration
    AN 3.13 - AN 3.13 Āsaṃsa: Hopes
    AN 3.14 - AN 3.14 Cakkavatti: The Wheel-turning Monarch
    AN 3.15 - AN 3.15 Sacetana: Pacetana
    AN 3.16 - AN 3.16 Apaṇṇaka: Guaranteed
    AN 3.17 - AN 3.17 Attabyābādha: Hurting Yourself
    AN 3.18 - AN 3.18 Devaloka: The Realm of the Gods
    AN 3.19 - AN 3.19 Paṭhamapāpaṇika: A Shopkeeper (1st)
    AN 3.20 - AN 3.20 Dutiyapāpaṇika: A Shopkeeper (2nd)
AN 3..3.. - AN 3 vagga 3 Puggala: Persons
    AN 3.21 - AN 3.21 Samiddha: Samiddha
    AN 3.22 - AN 3.22 Gilāna: Patients
    AN 3.23 - AN 3.23 Saṅkhāra: co-doings
    AN 3.24 - AN 3.24 Bahukāra: Very Helpful
    AN 3.25 - AN 3.25 Vajirūpama: Like Diamond
    AN 3.26 - AN 3.26 Sevitabba: Associates
    AN 3.27 - AN 3.27 Jigucchitabba: Offensive
    AN 3.28 - AN 3.28 Gūthabhāṇī: Speech like Dung
    AN 3.29 - AN 3.29 Andha: Blind
    AN 3.30 - AN 3.30 Avakujja: Upside-down
AN 3..4.. - AN 3 vagga 4 Devadūta: Messengers of the Gods
    AN 3.31 - AN 3.31 Sabrahmaka: With Brahmā
    AN 3.32 - AN 3.32 Ānanda: With Ānanda
    AN 3.33 - AN 3.33 Sāriputta: With Sāriputta
    AN 3.34 - AN 3.34 Nidāna: Sources
    AN 3.35 - AN 3.35 Hatthaka: With Hatthaka
    AN 3.36 - AN 3.36 Devadūta: Messengers of the Gods
    AN 3.37 - AN 3.37 Catumahārāja: The Four Great Kings (1st)
    AN 3.38 - AN 3.38 Dutiyacatumahārāja: The Four Great Kings (2nd)
    AN 3.39 - AN 3.39 Sukhumāla: A Delicate Lifestyle
    AN 3.40 - AN 3.40 Ādhipateyya: In Charge
AN 3..5.. - AN 3 vagga 5 Cūḷa: The Lesser Chapter
    AN 3.41 - AN 3.41 Sammukhībhāva: Present
    AN 3.42 - AN 3.42 Tiṭhāna: Three Grounds
    AN 3.43 - AN 3.43 Atthavasa: Good Reasons
    AN 3.44 - AN 3.44 Kathāpavatti: When Conversation Flows
    AN 3.45 - AN 3.45 Paṇḍita: Wise
    AN 3.46 - AN 3.46 Sīlavanta: Ethical
    AN 3.47 - AN 3.47 Saṅkhatalakkhaṇa: Characteristics of the Conditioned
    AN 3.48 - AN 3.48 Pabbatarāja: The King of Mountains
    AN 3.49 - AN 3.49 Ātappakaraṇīya: ardent
    AN 3.50 - AN 3.50 Mahācora: A Master Thief
AN 3..6.. - AN 3 vagga 6 Brāhmaṇa: Brahmins
    AN 3.51 - AN 3.51 Paṭhamadvebrāhmaṇa: Two Brahmins (1st)
    AN 3.52 - AN 3.52 Dutiyadvebrāhmaṇa: Two Brahmins (2nd)
    AN 3.53 - AN 3.53 Aññatarabrāhmaṇa: A Certain Brahmin
    AN 3.54 - AN 3.54 Paribbājaka: A Wanderer
    AN 3.55 - AN 3.55 Nibbuta: nirvana'd
    AN 3.56 - AN 3.56 Paloka: Falling Apart
    AN 3.57 - AN 3.57 Vacchagotta: Vacchagotta
    AN 3.58 - AN 3.58 Tikaṇṇa: Tikaṇṇa
    AN 3.59 - AN 3.59 Jāṇussoṇi: Jāṇussoṇi
    AN 3.60 - AN 3.60 Saṅgārava: (with brahmin named) Saṅgārava
        AN 3.60.0 (intro)
        AN 3.60.1 (miracle #1: supernormal power, 6ab #1)
        AN 3.60.2 (miracle #2: mind reading)
            AN 3.60.2.1 (Miracle of telepathy, by sign or vision)
            AN 3.60.2.2 (Telepathy by talking to external beings)
            AN 3.60.2.3 (telepathy by directly “hearing” vitakka and vicara)
            AN 3.60.2.4 (Telepathy by 3⚡💭 abhiñña #3, mind encompass mind of someone who is in second jhāna or higher)
        AN 3.60.3 (miracle #3: instructing disciples to nirvāna by means of vitakka and vicāra)
        AN 3.60.4 (Buddha asks him, which of the 3 miracles is best?)
            AN 3.60.4.1 (brahmin says instructing disciples to nirvana is the best miracle)
            AN 3.60.4.5 (buddha tells brahmin he is rude for presuming Buddha possesses all of those powers)
        AN 3.60.5 (conclusion: Buddha says far more than 500 monks also possess these 3 miracles)
AN 3..7.. - AN 3 vagga 7 Mahā: The Great Chapter
    AN 3.61 - AN 3.61 Titthāyatana: Sectarian Tenets
    AN 3.62 - AN 3.62 Bhaya: Perils
    AN 3.63 - AN 3.63 Venāgapura: Venāgapura
    AN 3.64 - AN 3.64 Sarabha: With Sarabha
    AN 3.65 - AN 3.65 Kesamutti: Kālāma
    AN 3.66 - AN 3.66 Sāḷha: With Sāḷha and Friends
    AN 3.67 - AN 3.67 Kathāvatthu: Topics of Discussion
    AN 3.68 - AN 3.68 Aññatitthiya: Followers of Other Paths
    AN 3.69 - AN 3.69 Akusalamūla: Unskillful Roots
    AN 3.70 - AN 3.70 Uposatha: Sabbath
AN 3..8.. - AN 3 vagga 8 Ānanda: Ānanda
    AN 3.71 - AN 3.71 Channa: With Channa
    AN 3.72 - AN 3.72 Ājīvaka: A Disciple of the Ājīvakas
    AN 3.73 - AN 3.73 Mahānāmasakka: With Mahānāma the Sakyan
    AN 3.74 - AN 3.74 Nigaṇṭha: Jains
    AN 3.75 - AN 3.75 Nivesaka: Support
    AN 3.76 - AN 3.76 Paṭhamabhava: Existence (1st)
    AN 3.77 - AN 3.77 Dutiyabhava: Existence (2nd)
    AN 3.78 - AN 3.78 Sīlabbata: Precepts and Observances
    AN 3.79 - AN 3.79 Gandhajāta: Fragrances
    AN 3.80 - AN 3.80 Cūḷanikā: Lesser
AN 3..9.. - AN 3 vagga 9 Samana: Ascetics
    AN 3.81 - AN 3.81 Samaṇa: Ascetics
    AN 3.82 - AN 3.82 Gadrabha: The Donkey
    AN 3.83 - AN 3.83 Khetta: Fields
    AN 3.84 - AN 3.84 Vajjiputta: The Vajji
    AN 3.85 - AN 3.85 Sekkha: A Trainee
    AN 3.86 - AN 3.86 Paṭhamasikkhā: Training (1st)
    AN 3.87 - AN 3.87 Dutiyasikkhā: Training (2nd)
    AN 3.88 - AN 3.88 Tatiyasikkhā: Training (3rd)
    AN 3.89 - AN 3.89 Paṭhamasikkhattaya: Three Trainings (1st)
    AN 3.90 - AN 3.90 Dutiyasikkhattaya: Three Trainings (2nd)
    AN 3.91 - AN 3.91 Saṅkavā: At Paṅkadhā
AN 3..10.. - AN 3 vagga 10 Loṇakapalla: A Lump of Salt
    AN 3.92 - AN 3.92 Accāyika: Urgent
    AN 3.93 - AN 3.93 Paviveka: Seclusion
    AN 3.94 - AN 3.94 Sarada: Springtime
    AN 3.95 - AN 3.95 Parisā: Assemblies
    AN 3.96 - AN 3.96 Paṭhamaājānīya: The Thoroughbred (1st)
    AN 3.97 - AN 3.97 Dutiyaājānīya: The Thoroughbred (2nd)
    AN 3.98 - AN 3.98 Tatiyaājānīya: The Thoroughbred (3rd)
    AN 3.99 - AN 3.99 Potthaka: Jute
    AN 3.100 - AN 3.100 Loṇakapalla: A Lump of Salt
    AN 3.101 - AN 3.101 Paṃsudhovaka: A Panner
        AN 3.101.5 (five levels of gold impurity)
            AN 3.101.5.1 (Gold’s gross impurities)
            AN 3.101.5.2 (Gold’s moderate impurities)
            AN 3.101.5.3 (Gold’s fine impurities)
            AN 3.101.5.4 (gold dust)
            AN 3.101.5.5 (Gold malleable, luminous, ready to be worked)
        AN 3.101.15 (5 gold correspondences with meditators samādhi)
            AN 3.101.15.1 (monk’s gross impurities = misconduct of body, speech, mind → gold’s coarse impurities)
            AN 3.101.15.2 (monk’s moderate impurities = thoughts of sensuality, ill will, etc. → gold’s moderate impurities)
            AN 3.101.15.3 (monk’s fine impurities = thoughts about home life → gold’s fine impurities)
            AN 3.101.15.4 (first jhāna has Dhamma thoughts → gold dust)
            AN 3.101.15.5 (purifed 4th jhana → easily make any gold ornament)
        AN 3.101.20 (He can exercise any of the 6 abhiññā...)
    AN 3.102 - AN 3.102 Nimitta: Signs
        AN 3.102.1 (balancing 3 factors of samādhi)
            AN 3.102.1.1 (too much samādhi → laziness)
            AN 3.102.1.2 (too much paggaha/energy → restlessness)
            AN 3.102.1.3 (too much upekkha → not enough samādhi to get nirvana)
            AN 3.102.1.4 (if 3 factors balanced properly → ready for 6 abhiñña)
        AN 3.102.10 (simile of goldsmith)
            AN 3.102.10.1 (fan too much → gold gets scorched)
            AN 3.102.10.2 (water too much → gold gets cold)
            AN 3.102.10.3 (too much upekkha/observation → gold not properly processed)
            AN 3.102.10.4 (3 factors in balance → gold pliable and ready to be made into ornament)
        AN 3.102.20 (He can exercise any of the 6 abhiññā...)
AN 3..11.. - AN 3 vagga 11 Sambodha: Awakening
    AN 3.103 - AN 3.103 Pubbevasambodha: Before Awakening
    AN 3.104 - AN 3.104 Paṭhamaassāda: Gratification (1st)
    AN 3.105 - AN 3.105 Dutiyaassāda: Gratification (2nd)
    AN 3.106 - AN 3.106 Samaṇabrāhmaṇa: Ascetics and Brahmins
    AN 3.107 - AN 3.107 Ruṇṇa: Wailing
    AN 3.108 - AN 3.108 Atitti: Satisfaction
    AN 3.109 - AN 3.109 Arakkhita: Unprotected
    AN 3.110 - AN 3.110 Byāpanna: Fallen
    AN 3.111 - AN 3.111 Paṭhamanidāna: Sources (1st)
    AN 3.112 - AN 3.112 Dutiyanidāna: Sources (2nd)
AN 3..12.. - AN 3 vagga 12 Āpāyika: Bound for Loss
    AN 3.113 - AN 3.113 Āpāyika: Bound for Loss
    AN 3.114 - AN 3.114 Dullabha: Rare
    AN 3.115 - AN 3.115 Appameyya: Immeasurable
    AN 3.116 - AN 3.116 Āneñja: Imperturbable
    AN 3.117 - AN 3.117 Vipattisampadā: Successes and Failures
    AN 3.118 - AN 3.118 Apaṇṇaka: Loaded Dice
    AN 3.119 - AN 3.119 Kammanta: Action
    AN 3.120 - AN 3.120 Paṭhamasoceyya: Purity (1st)
    AN 3.121 - AN 3.121 Dutiyasoceyya: Purity (2nd)
    AN 3.122 - AN 3.122 Moneyya: Sagacity
AN 3..13.. - AN 3 vagga 13 Kusināra: Kusināra
    AN 3.123 - AN 3.123 Kusināra: At Kusināra
    AN 3.124 - AN 3.124 Bhaṇḍana: Arguments
    AN 3.125 - AN 3.125 Gotamakacetiya: The Gotamaka Tree-shrine
    AN 3.126 - AN 3.126 Bharaṇḍukālāma: Bharaṇḍu Kālāma
    AN 3.127 - AN 3.127 Hatthaka: With Hatthaka
    AN 3.128 - AN 3.128 Kaṭuviya: Bitter
    AN 3.129 - AN 3.129 Paṭhamaanuruddha: Anuruddha (1st)
    AN 3.130 - AN 3.130 Dutiyaanuruddha: Anuruddha (2nd)
    AN 3.131 - AN 3.131 Paṭicchanna: Under Cover
    AN 3.132 - AN 3.132 Lekha: Etchings
AN 3..14.. - AN 3 vagga 14 Yodhājīva: A Warrior
    AN 3.133 - AN 3.133 Yodhājīva: A Warrior
    AN 3.134 - AN 3.134 Parisā: Assemblies
    AN 3.135 - AN 3.135 Mitta: A Friend
    AN 3.136 - AN 3.136 Uppādā: Arising
    AN 3.137 - AN 3.137 Kesakambala: A Hair Blanket
    AN 3.138 - AN 3.138 Sampadā: Accomplishment
    AN 3.139 - AN 3.139 Vuddhi: Growth
    AN 3.140 - AN 3.140 Assakhaḷuṅka: A Wild Colt
    AN 3.141 - AN 3.141 Assaparassa: Excellent Horses
    AN 3.142 - AN 3.142 Assājānīya: The Thoroughbred
    AN 3.143 - AN 3.143 Paṭhamamoranivāpa: At the Peacocks’ Feeding Ground (1st)
    AN 3.144 - AN 3.144 Dutiyamoranivāpa: At the Peacocks’ Feeding Ground (2nd)
    AN 3.145 - AN 3.145 Tatiyamoranivāpa: At the Peacocks’ Feeding Ground (3rd)
AN 3..15.. - AN 3 vagga 15 Maṅgala: Good Fortune
    AN 3.146 - AN 3.146 Akusala: Unskillful
    AN 3.147 - AN 3.147 Sāvajja: Blameworthy
    AN 3.148 - AN 3.148 Visama: Unethical
    AN 3.149 - AN 3.149 Asuci: Impure
    AN 3.150 - AN 3.150 Paṭhamakhata: Broken (1st)
    AN 3.151 - AN 3.151 Dutiyakhata: Broken (2nd)
    AN 3.152 - AN 3.152 Tatiyakhata: Broken (3rd)
    AN 3.153 - AN 3.153 Catutthakhata: Broken (4th)
    AN 3.154 - AN 3.154 Vandanā: Homage
    AN 3.155 - AN 3.155 Pubbaṇha: Morning
AN 3..16.. - AN 3 vagga 16 Acelaka: Naked
AN 3..17.. - AN 3 vagga 17 Kammapathapeyyāla: Courses of Deeds
AN 3..18.. - AN 3 vagga 18 Rāgapeyyāla: Abbreviated Texts Beginning with Greed

3 – AN 3 all suttas

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3..1.. - AN 3 vagga 1 Bāla: Fools

(cst4)
(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 3
Numbered Discourses 3
1. Bālavagga
1. Fools

3.1 - AN 3.1 Bhaya: Perils

1. Bhayasutta
1. Perils
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
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:
“Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato.
“Whatever dangers there are, all come from the foolish, not from the astute.
Ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.
Whatever perils there are, all come from the foolish, not from the astute.
Ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.
Whatever hazards there are, all come from the foolish, not from the astute.
Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi ḍahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni;
It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered.
evamevaṃ kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato.
In the same way, whatever dangers there are, all come from the foolish, not from the astute.
Ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.
Whatever perils there are, all come from the foolish, not from the astute.
Ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.
Whatever hazards there are, all come from the foolish, not from the astute.
Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito.
So, the fool is dangerous, but the astute person is safe.
Saupaddavo bālo, anupaddavo paṇḍito.
The fool is perilous, but the astute person is not.
Saupasaggo bālo, anupasaggo paṇḍito.
The fool is hazardous, but the astute person is not.
Natthi, bhikkhave, paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo.
There’s no danger, peril, or hazard that comes from the astute.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti.
‘We will reject the three things by which a fool is known, and we will undertake and follow the three things by which an astute person is known.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”

3.2 - AN 3.2 Lakkhaṇa: Characteristics

2. Lakkhaṇasutta
2. Characteristics
“Kammalakkhaṇo, bhikkhave, bālo, kammalakkhaṇo paṇḍito, apadānasobhanī paññāti.
“A fool is characterized by their deeds; an astute person is characterized by their deeds. And wisdom is evident in its outcome.
Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.
A fool is known by three things.
Katamehi tīhi?
What three?
Kāyaduccaritena, vacīduccaritena, manoduccaritena.
Bad conduct by way of body, speech, and mind.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.
These are the three things by which a fool is known.
Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo.
An astute person is known by three things.
Katamehi tīhi?
What three?
Kāyasucaritena, vacīsucaritena, manosucaritena.
Good conduct by way of body, speech, and mind.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo.
These are the three things by which an astute person is known.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti.
‘We will reject the three things by which a fool is known, and we will undertake and follow the three things by which an astute person is known.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”

3.3 - AN 3.3 Cintī: Thinking

3. Cintīsutta
3. Thinking
“Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.
“There are these three characteristics, signs, and manifestations of a fool.
Katamāni tīṇi?
What three?
Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca.
A fool thinks poorly, speaks poorly, and acts poorly.
No cedaṃ, bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca, kena naṃ paṇḍitā jāneyyuṃ:
If a fool didn’t think poorly, speak poorly, and act poorly, then how would the astute know of them:
‘bālo ayaṃ bhavaṃ asappuriso’ti?
‘This fellow is a fool, a bad person’?
Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṃ paṇḍitā jānanti:
But since a fool does think poorly, speak poorly, and act poorly, then the astute do know of them:
‘bālo ayaṃ bhavaṃ asappuriso’ti.
‘This fellow is a fool, a bad person’.
Imāni kho, bhikkhave, tīṇi bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.
These are the three characteristics, signs, and manifestations of a fool.
Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni.
There are these three characteristics, signs, and manifestations of an astute person.
Katamāni tīṇi?
What three?
Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca.
An astute person thinks well, speaks well, and acts well.
No cedaṃ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṃ paṇḍitā jāneyyuṃ:
If an astute person didn’t think well, speak well, and act well, then how would the astute know of them:
‘paṇḍito ayaṃ bhavaṃ sappuriso’ti?
‘This fellow is astute, a good person’?
Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṃ paṇḍitā jānanti:
But since an astute person does think well, speak well, and act well, then the astute do know of them:
‘paṇḍito ayaṃ bhavaṃ sappuriso’ti.
‘This fellow is astute, a good person’.
Imāni kho, bhikkhave, tīṇi paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni.
These are the three characteristics, signs, and manifestations of an astute person.
Tasmātiha … pe ….
So you should train …”

3.4 - AN 3.4 Accaya: Transgression

4. Accayasutta
4. Transgression
“Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.
“A fool is known by three things.
Katamehi tīhi?
What three?
Accayaṃ accayato na passati, accayaṃ accayato disvā yathādhammaṃ nappaṭikaroti, parassa kho pana accayaṃ desentassa yathādhammaṃ nappaṭiggaṇhāti.
They don’t recognize when they’ve made a mistake. When they do recognize it they don’t deal with it properly. And when someone else confesses a mistake to them, they don’t accept it properly.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.
These are the three things by which a fool is known.
Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo.
An astute person is known by three things.
Katamehi tīhi?
What three?
Accayaṃ accayato passati, accayaṃ accayato disvā yathādhammaṃ paṭikaroti, parassa kho pana accayaṃ desentassa yathādhammaṃ paṭiggaṇhāti.
They recognize when they’ve made a mistake. When they recognize it they deal with it properly. And when someone else confesses a mistake to them, they accept it properly.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo.
These are the three things by which an astute person is known.
Tasmātiha … pe ….
So you should train …”

3.5 - AN 3.5 Ayoniso: Improper

5. Ayonisosutta
5. Improper
“Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.
“A fool is known by three things.
Katamehi tīhi?
What three?
Ayoniso pañhaṃ kattā hoti, ayoniso pañhaṃ vissajjetā hoti, parassa kho pana yoniso pañhaṃ vissajjitaṃ parimaṇḍalehi padabyañjanehi siliṭṭhehi upagatehi nābbhanumoditā hoti.
They ask a question improperly. They answer a question improperly. And when someone else answers a question properly—with well-rounded, coherent, and relevant words and phrases—they disagree with it.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.
These are the three things by which a fool is known.
Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo.
An astute person is known by three things.
Katamehi tīhi?
What three?
Yoniso pañhaṃ kattā hoti, yoniso pañhaṃ vissajjetā hoti, parassa kho pana yoniso pañhaṃ vissajjitaṃ parimaṇḍalehi padabyañjanehi siliṭṭhehi upagatehi abbhanumoditā hoti.
They ask a question properly. They answer a question properly. And when someone else answers a question properly—with well-rounded, coherent, and relevant words and phrases—they agree with it.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo.
These are the three things by which an astute person is known.
Tasmātiha … pe ….
So you should train …”

3.6 - AN 3.6 Akusala: Unskillful

6. Akusalasutta
6. Unskillful
“Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.
“A fool is known by three things.
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 veditabbo.
These are the three things by which a fool is known.
Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo.
An astute person is known by three things.
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 paṇḍito veditabbo.
These are the three things by which an astute person is known.
Tasmātiha … pe ….
So you should train …”

3.7 - AN 3.7 Sāvajja: Blameworthy

7. Sāvajjasutta
7. Blameworthy
“Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.
“A fool is known by three things.
Katamehi tīhi?
What three?
Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena … pe … anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena … pe ….
Blameworthy deeds by way of body, speech, and mind. … An astute person is known by blameless deeds by way of body, speech, and mind. …”

3.8 - AN 3.8 Sabyābajjha: Hurtful

8. Sabyābajjhasutta
8. Hurtful
“Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.
“A fool is known by three things.
Katamehi tīhi?
What three?
Sabyābajjhena kāyakammena, sabyābajjhena vacīkammena, sabyābajjhena manokammena … pe … abyābajjhena kāyakammena, abyābajjhena vacīkammena, abyābajjhena manokammena.
Hurtful deeds by way of body, speech, and mind. … An astute person is known by kind deeds by way of body, speech, and mind.
Imehi, kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo.
These are the three things by which an astute person is known.”
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti.
‘We will reject the three qualities by which a fool is known, and we will undertake and follow the three qualities by which an astute person is known.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”

3.9 - AN 3.9 Khata: Broken

9. Khatasutta
9. Broken
“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 criticized by sensible people, and they make much bad karma.
Katamehi tīhi?
What three?
Kāyaduccaritena, vacīduccaritena, manoduccaritena.
Bad conduct 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.
When a foolish, incompetent bad person has these three qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
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?
Kāyasucaritena, vacīsucaritena, manosucaritena.
Good conduct 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.
When an astute, competent good person has these 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.”

3.10 - AN 3.10 Mala: Stains

10. Malasutta
10. Stains
“Tīhi, bhikkhave, dhammehi samannāgato tayo male appahāya yathābhataṃ nikkhitto evaṃ niraye.
“Anyone who has three qualities, and has not given up three stains, is cast down to hell.
Katamehi tīhi?
What three?
Dussīlo ca hoti, dussīlyamalañcassa appahīnaṃ hoti;
They’re unethical, and haven’t given up the stain of immorality.
issukī ca hoti, issāmalañcassa appahīnaṃ hoti;
They’re envious, and haven’t given up the stain of envy.
maccharī ca hoti, maccheramalañcassa appahīnaṃ hoti.
They’re stingy, and haven’t given up the stain of stinginess.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato ime tayo male appahāya yathābhataṃ nikkhitto evaṃ niraye.
Anyone who has these three qualities, and has not given up these three stains, is cast down to hell.
Tīhi, bhikkhave, dhammehi samannāgato tayo male pahāya yathābhataṃ nikkhitto evaṃ sagge.
Anyone who has three qualities, and has given up three stains, is raised up to heaven.
Katamehi tīhi?
What three?
Sīlavā ca hoti, dussīlyamalañcassa pahīnaṃ hoti;
They’re ethical, and have given up the stain of immorality.
anissukī ca hoti, issāmalañcassa pahīnaṃ hoti;
They’re not envious, and have given up the stain of envy.
amaccharī ca hoti, maccheramalañcassa pahīnaṃ hoti.
They’re not stingy, and have given up the stain of stinginess.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato ime tayo male pahāya yathābhataṃ nikkhitto evaṃ sagge”ti.
Anyone who has these three qualities, and has given up these three stains, is raised up to heaven.”
Aṅguttara Nikāya 3
Numbered Discourses 3

3..2.. - AN 3 vagga 2 Rathakāra: The Chariot-maker

2. Rathakāravagga
2. The Chariot-maker

3.11 - AN 3.11 Ñāta: Well-known

11. Ñātasutta
11. Well-known
“Tīhi, bhikkhave, dhammehi samannāgato ñāto bhikkhu bahujanaahitāya paṭipanno hoti bahujanadukkhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.
“monks, a well-known monk who has three qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Katamehi tīhi?
What three?
Ananulomike kāyakamme samādapeti, ananulomike vacīkamme samādapeti, ananulomikesu dhammesu samādapeti.
They encourage deeds of body and speech, as well as dharmas, that don’t reinforce good qualities.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato ñāto bhikkhu bahujanaahitāya paṭipanno hoti bahujanadukkhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.
A well-known monk who has these three qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Tīhi, bhikkhave, dhammehi samannāgato ñāto bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.
A well-known monk who has three qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Katamehi tīhi?
What three?
Anulomike kāyakamme samādapeti, anulomike vacīkamme samādapeti, anulomikesu dhammesu samādapeti.
They encourage deeds of body and speech, as well as dharmas, that reinforce good qualities.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato ñāto bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.
A well-known monk who has these three qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”

3.12 - AN 3.12 Sāraṇīya: Commemoration

12. Sāraṇīyasutta
12. Commemoration
“Tīṇimāni, bhikkhave, rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyāni bhavanti.
“An anointed king should commemorate three places as long as he lives.
Katamāni tīṇi?
What three?
Yasmiṃ, bhikkhave, padese rājā khattiyo muddhāvasitto jāto hoti.
The place he was born.
Idaṃ, bhikkhave, paṭhamaṃ rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyaṃ hoti.
This is the first place.
Puna caparaṃ, bhikkhave, yasmiṃ padese rājā khattiyo muddhāvasitto hoti.
The place he was anointed as king.
Idaṃ, bhikkhave, dutiyaṃ rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyaṃ hoti.
This is the second place.
Puna caparaṃ, bhikkhave, yasmiṃ padese rājā khattiyo muddhāvasitto saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati.
The place where he won victory in battle, establishing himself as foremost in battle.
Idaṃ, bhikkhave, tatiyaṃ rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyaṃ hoti.
This is the third place.
Imāni kho, bhikkhave, tīṇi rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyāni bhavanti.
These are the three places an anointed king should commemorate as long as he lives.
Evamevaṃ kho, bhikkhave, tīṇimāni bhikkhussa yāvajīvaṃ sāraṇīyāni bhavanti.
In the same way, a monk should commemorate three places as long as they live.
Katamāni tīṇi?
What three?
Yasmiṃ, bhikkhave, padese bhikkhu kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito hoti.
The place where the monk shaved off their hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
Idaṃ, bhikkhave, paṭhamaṃ bhikkhussa yāvajīvaṃ sāraṇīyaṃ hoti.
This is the first place.
Puna caparaṃ, bhikkhave, yasmiṃ padese bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
The place where the 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’.
Idaṃ, bhikkhave, dutiyaṃ bhikkhussa yāvajīvaṃ sāraṇīyaṃ hoti.
This is the second place.
Puna caparaṃ, bhikkhave, yasmiṃ padese bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
The place where the 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, bhikkhave, tatiyaṃ bhikkhussa yāvajīvaṃ sāraṇīyaṃ hoti.
This is the third place.
Imāni kho, bhikkhave, tīṇi bhikkhussa yāvajīvaṃ sāraṇīyāni bhavantī”ti.
These are the three places a monk should commemorate as long as they live.”

3.13 - AN 3.13 Āsaṃsa: Hopes

13. Āsaṃsasutta
13. Hopes
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“These three kinds of people are found in the world.
Katame tayo?
What three?
Nirāso, āsaṃso, vigatāso.
The hopeless, the hopeful, and the one who has done away with hope.
Katamo ca, bhikkhave puggalo nirāso?
And what, monks, is a hopeless person?
Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.
It’s when some person is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find.
So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrances, and makeup; or bed, house, and lighting.
So suṇāti:
They hear this:
‘itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisitto’ti.
‘They say the warrior-nobles have anointed the warrior-noble named so-and-so as king.’
Tassa na evaṃ hoti:
It never occurs to them:
‘kudāssu nāma mampi khattiyā khattiyābhisekena abhisiñcissantī’ti.
‘Oh, when will the warrior-nobles anoint me too as king?’
Ayaṃ vuccati, bhikkhave, puggalo nirāso.
This is called a hopeless person.
Katamo ca, bhikkhave, puggalo āsaṃso?
And what, monks, is a hopeful person?
Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto hoti ābhiseko anabhisitto acalappatto.
It’s when some person is the eldest son of an anointed king. He has not yet been anointed, but is eligible, and has been confirmed in the succession.
So suṇāti:
He hears this:
‘itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisitto’ti.
‘They say that the warrior-nobles have anointed the warrior-noble named so-and-so as king.’
Tassa evaṃ hoti:
It occurs to him:
‘kudāssu nāma mampi khattiyā khattiyābhisekena abhisiñcissantī’ti.
‘Oh, when will the warrior-nobles anoint me too as king?’
Ayaṃ vuccati, bhikkhave, puggalo āsaṃso.
This is called a hopeful person.
Katamo ca, bhikkhave, puggalo vigatāso?
And what, monks, is a person who has done away with hope?
Idha, bhikkhave, rājā hoti khattiyo muddhāvasitto.
It’s when a king has been anointed.
So suṇāti:
He hears this:
‘itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisitto’ti.
‘They say that the warrior-nobles have anointed the warrior-noble named so-and-so as king.’
Tassa na evaṃ hoti:
It never occurs to him:
‘kudāssu nāma mampi khattiyā khattiyābhisekena abhisiñcissantī’ti.
‘Oh, when will the warrior-nobles anoint me too as king?’
Taṃ kissa hetu?
Why is that?
Yā hissa, bhikkhave, pubbe anabhisittassa abhisekāsā sā paṭippassaddhā.
Because the former hope he had to be anointed has now died down.
Ayaṃ vuccati, bhikkhave, puggalo vigatāso.
This is called a person who has done away with hope.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmiṃ.
These are the three kinds of people found in the world.
Evamevaṃ kho, bhikkhave, tayo puggalā santo saṃvijjamānā bhikkhūsu.
In the same way, these three kinds of people are found among the monks.
Katame tayo?
What three?
Nirāso, āsaṃso, vigatāso.
The hopeless, the hopeful, and the one who has done away with hope.
Katamo ca, bhikkhave, puggalo nirāso?
And what, monks, is a hopeless person?
Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto.
It’s when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved.
So suṇāti:
They hear this:
‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.
‘They say that the monk named so-and-so has realized 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.’
Tassa na evaṃ hoti:
It never occurs to them:
‘kudāssu nāma ahampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’ti.
‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’
Ayaṃ vuccati, bhikkhave, puggalo nirāso.
This is called a hopeless person.
Katamo ca, bhikkhave, puggalo āsaṃso?
And what, monks, is a hopeful person?
Idha, bhikkhave, bhikkhu sīlavā hoti kalyāṇadhammo.
It’s when a monk is ethical, of good character.
So suṇāti:
They hear this:
‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.
‘They say that the monk named so-and-so has realized 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.’
Tassa evaṃ hoti:
It occurs to them:
‘kudāssu nāma ahampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’ti.
‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’
Ayaṃ vuccati, bhikkhave, puggalo āsaṃso.
This is called a hopeful person.
Katamo ca, bhikkhave, puggalo vigatāso?
And what, monks, is a person who has done away with hope?
Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo.
It’s when a monk is a perfected one, who has ended all defilements.
So suṇāti:
They hear this:
‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.
‘They say that the monk named so-and-so has realized 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.’
Tassa na evaṃ hoti:
It never occurs to them:
‘kudāssu nāma ahampi āsavānaṃ khayā … pe … sacchikatvā upasampajja viharissāmī’ti.
‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’
Taṃ kissa hetu?
Why is that?
Yā hissa, bhikkhave, pubbe avimuttassa vimuttāsā sā paṭippassaddhā.
Because the former hope he had to be freed has now died down.
Ayaṃ vuccati, bhikkhave, puggalo vigatāso.
This is called a person who has done away with hope.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā bhikkhūsū”ti.
These are the three people found among the monks.”

3.14 - AN 3.14 Cakkavatti: The Wheel-turning Monarch

14. Cakkavattisutta
14. The Wheel-turning Monarch
“Yopi so, bhikkhave, rājā cakkavattī dhammiko dhammarājā sopi na arājakaṃ cakkaṃ vattetī”ti.
“monks, even a wheel-turning monarch, a just and Dharmic king, does not wield power without having their own king.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks asked the Buddha:
“ko pana, bhante, rañño cakkavattissa dhammikassa dhammarañño rājā”ti?
“But who is the king of the wheel-turning monarch, the just and Dharmic king?”
“Dhammo, bhikkhū”ti bhagavā avoca:
“It is dharma, monk,” said the Buddha.
“idha, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati antojanasmiṃ.
“Monk, a wheel-turning monarch provides just protection and security for his court, relying only on dharma—honoring, respecting, and venerating dharma, having dharma as his flag, banner, and authority.
Puna caparaṃ, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati khattiyesu, anuyantesu, balakāyasmiṃ, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu.
He provides just protection and security for his warrior-nobles, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds.
Sa kho so bhikkhu rājā cakkavattī dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā antojanasmiṃ, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā khattiyesu … pe … anuyantesu, balakāyasmiṃ, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu, dhammeneva cakkaṃ vatteti.
When he has done this, he wields power only in a Dharmic manner.
Taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.
And this power cannot be undermined by any human enemy.
Evamevaṃ kho, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati kāyakammasmiṃ:
In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and Dharmic king, provides just protection and security regarding bodily actions, relying only on dharma—honoring, respecting, and venerating dharma, having dharma as his flag, banner, and authority.
‘evarūpaṃ kāyakammaṃ sevitabbaṃ, evarūpaṃ kāyakammaṃ na sevitabban’ti.
‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated.’
Puna caparaṃ, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati vacīkammasmiṃ:
Furthermore, a Realized One … provides just protection and security regarding verbal actions, saying:
‘evarūpaṃ vacīkammaṃ sevitabbaṃ, evarūpaṃ vacīkammaṃ na sevitabban’ti … pe … manokammasmiṃ:
‘This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.’ … And regarding mental actions:
‘evarūpaṃ manokammaṃ sevitabbaṃ, evarūpaṃ manokammaṃ na sevitabban’ti.
‘This kind of mental action should be cultivated. This kind of mental action should not be cultivated.’
Sa kho so, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā kāyakammasmiṃ, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā vacīkammasmiṃ, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā manokammasmiṃ, dhammeneva anuttaraṃ dhammacakkaṃ pavatteti.
And when a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security regarding actions of body, speech, and mind, he rolls forth the supreme Wheel of Dhamma.
Taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”

3.15 - AN 3.15 Sacetana: Pacetana

15. Sacetanasutta
15. Pacetana
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.
At one time the Buddha was staying near Benares, in the deer park at Isipatana.
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:
“Bhūtapubbaṃ, bhikkhave, rājā ahosi sacetano nāma.
“Once upon a time there was a king named Pacetana.
Atha kho, bhikkhave, rājā sacetano rathakāraṃ āmantesi:
Then King Pacetana addressed his chariot-maker:
‘ito me, samma rathakāra, channaṃ māsānaṃ accayena saṅgāmo bhavissati.
‘In six month’s time, my good chariot-maker, there will be a battle.
Sakkhissasi me, samma rathakāra, navaṃ cakkayugaṃ kātun’ti?
Are you able to make me a new pair of wheels?’
‘Sakkomi, devā’ti kho, bhikkhave, rathakāro rañño sacetanassa paccassosi.
‘I can, Your Majesty,’ replied the chariot-maker.
Atha kho, bhikkhave, rathakāro chahi māsehi chārattūnehi ekaṃ cakkaṃ niṭṭhāpesi.
Then, when it was six days less than six months later, the chariot-maker had finished one wheel.
Atha kho, bhikkhave, rājā sacetano rathakāraṃ āmantesi:
Then King Pacetana addressed his chariot-maker:
‘ito me, samma rathakāra, channaṃ divasānaṃ accayena saṅgāmo bhavissati, niṭṭhitaṃ navaṃ cakkayugan’ti?
‘In six day’s time there will be a battle. Is my new pair of wheels finished?’
‘Imehi kho, deva, chahi māsehi chārattūnehi ekaṃ cakkaṃ niṭṭhitan’ti.
‘Now that it is six days less than six months, Your Majesty, I have finished one wheel.’
‘Sakkhissasi pana me, samma rathakāra, imehi chahi divasehi dutiyaṃ cakkaṃ niṭṭhāpetun’ti?
‘Are you able to finish the second wheel in these six days?’
‘Sakkomi, devā’ti kho, bhikkhave, rathakāro chahi divasehi dutiyaṃ cakkaṃ niṭṭhāpetvā navaṃ cakkayugaṃ ādāya yena rājā sacetano tenupasaṅkami; upasaṅkamitvā rājānaṃ sacetanaṃ etadavoca:
Saying, ‘I can, Your Majesty,’ the chariot-maker finished the second wheel in six days. Taking the pair of wheels he went up to King Pacetana, and said this to the king:
‘idaṃ te, deva, navaṃ cakkayugaṃ niṭṭhitan’ti.
‘Your Majesty, these are your two new wheels, finished.’
‘Yañca te idaṃ, samma rathakāra, cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi yañca te idaṃ cakkaṃ chahi divasehi niṭṭhitaṃ, imesaṃ kiṃ nānākaraṇaṃ?
‘But, my good chariot-maker, what is the difference between the wheel that was finished in six days less than six months, and the wheel finished in just six days?
Nesāhaṃ kiñci nānākaraṇaṃ passāmī’ti.
Because I can’t see any difference between them.’
‘Atthesaṃ, deva, nānākaraṇaṃ.
‘But, Your Majesty, there is a difference.
Passatu devo nānākaraṇan’ti.
See now what it is.’
Atha kho, bhikkhave, rathakāro yaṃ taṃ cakkaṃ chahi divasehi niṭṭhitaṃ taṃ pavattesi.
Then the chariot-maker rolled forth the wheel that had been finished in six days.
Taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā ciṅgulāyitvā bhūmiyaṃ papati.
It rolled as far as the original impetus took it, then wobbled and fell down.
Yaṃ pana taṃ cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi taṃ pavattesi.
Then he rolled forth the wheel that had been finished in six days less than six months.
Taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā akkhāhataṃ maññe aṭṭhāsi.
It rolled as far as the original impetus took it, then stood still as if fixed to an axle.
‘Ko nu kho, samma rathakāra, hetu ko paccayo yamidaṃ cakkaṃ chahi divasehi niṭṭhitaṃ taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā ciṅgulāyitvā bhūmiyaṃ papati?
‘But what is the cause, my good chariot-maker, what is the reason why the wheel that was finished in six days wobbled and fell,
Ko pana, samma rathakāra, hetu ko paccayo yamidaṃ cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā akkhāhataṃ maññe aṭṭhāsī’ti?
while the one that was finished in six days less than six months stood still as if fixed to an axle?’
‘Yamidaṃ, deva, cakkaṃ chahi divasehi niṭṭhitaṃ tassa nemipi savaṅkā sadosā sakasāvā, arāpi savaṅkā sadosā sakasāvā, nābhipi savaṅkā sadosā sakasāvā.
‘The wheel that was finished in six days, Your Majesty, is crooked, flawed, and defective in rim, spoke, and hub.
Taṃ nemiyāpi savaṅkattā sadosattā sakasāvattā, arānampi savaṅkattā sadosattā sakasāvattā, nābhiyāpi savaṅkattā sadosattā sakasāvattā pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā ciṅgulāyitvā bhūmiyaṃ papati.
That’s why it wobbled and fell.
Yaṃ pana taṃ, deva, cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi tassa nemipi avaṅkā adosā akasāvā, arāpi avaṅkā adosā akasāvā, nābhipi avaṅkā adosā akasāvā.
The wheel that was finished in six days less than six months, Your Majesty, is not crooked, flawed, and defective in rim, spoke, and hub.
Taṃ nemiyāpi avaṅkattā adosattā akasāvattā, arānampi avaṅkattā adosattā akasāvattā, nābhiyāpi avaṅkattā adosattā akasāvattā pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā akkhāhataṃ maññe aṭṭhāsī’ti.
That’s why it stood still as if fixed to an axle.’
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:
Now, monks, you might think:
‘añño nūna tena samayena so rathakāro ahosī’ti.
‘Surely that chariot-maker must have been someone else at that time?’
Na kho panetaṃ, bhikkhave, evaṃ daṭṭhabbaṃ.
But you should not see it like that.
Ahaṃ tena samayena so rathakāro ahosiṃ.
I myself was the chariot-maker at that time.
Tadāhaṃ, bhikkhave, kusalo dāruvaṅkānaṃ dārudosānaṃ dārukasāvānaṃ.
Then I was an expert in the crooks, flaws, and defects of wood.
Etarahi kho panāhaṃ, bhikkhave, arahaṃ sammāsambuddho kusalo kāyavaṅkānaṃ kāyadosānaṃ kāyakasāvānaṃ, kusalo vacīvaṅkānaṃ vacīdosānaṃ vacīkasāvānaṃ, kusalo manovaṅkānaṃ manodosānaṃ manokasāvānaṃ.
Now that I am a perfected one, a fully awakened Buddha, I am an expert in the crooks, flaws, and defects of actions by body, speech, and mind.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko appahīno kāyadoso kāyakasāvo, vacīvaṅko appahīno vacīdoso vacīkasāvo, manovaṅko appahīno manodoso manokasāvo, evaṃ papatitā te, bhikkhave, imasmā dhammavinayā, seyyathāpi taṃ cakkaṃ chahi divasehi niṭṭhitaṃ.
Whatever monk or nun has not given up the crooks, flaws, and defects of body, speech, and mind has fallen from The Dharma and training, just like the wheel that was finished in six days.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko pahīno kāyadoso kāyakasāvo, vacīvaṅko pahīno vacīdoso vacīkasāvo, manovaṅko pahīno manodoso manokasāvo, evaṃ patiṭṭhitā te, bhikkhave, imasmiṃ dhammavinaye, seyyathāpi taṃ cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi.
Whatever monk or nun has given up the crooks, flaws, and defects of body, speech, and mind is established in The Dharma and training, just like the wheel that was finished in six days less than six months.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘kāyavaṅkaṃ pajahissāma kāyadosaṃ kāyakasāvaṃ, vacīvaṅkaṃ pajahissāma vacīdosaṃ vacīkasāvaṃ, manovaṅkaṃ pajahissāma manodosaṃ manokasāvan’ti.
‘We will give up the crooks, flaws, and defects of body, speech, and mind.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”

3.16 - AN 3.16 Apaṇṇaka: Guaranteed

16. Apaṇṇakasutta
16. Guaranteed
“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāya.
“monks, when a monk has three things their practice is guaranteed, and they have laid the groundwork for ending the defilements.
Katamehi tīhi?
What three?
Idha, bhikkhave, bhikkhu indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti.
It’s when a monk guards the sense doors, eats in moderation, and is dedicated to wakefulness.
Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti?
And how does a monk guard the sense doors?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
When a monk sees a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.
If the faculty of sight was left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā …
When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …
When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …
When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …
When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know a thought with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.
If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.
That’s how a monk guards the sense doors.
Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti?
And how does a monk eat in moderation?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti:
It’s when a monk reflects properly on the food that they eat.
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.
‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.
That’s how a monk eats in moderation.
Kathañca, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti?
And how is a monk dedicated to wakefulness?
Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.
It’s when a monk practices walking and sitting meditation by day, purifying their mind from obstacles. In the evening, they continue to practice walking and sitting meditation. In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up. In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.
Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti.
This is how a monk is dedicated to wakefulness.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti.
When a monk has these three things their practice is guaranteed, and they have laid the groundwork for ending the defilements.”

3.17 - AN 3.17 Attabyābādha: Hurting Yourself

17. Attabyābādhasutta
17. Hurting Yourself
“Tayome, bhikkhave, dhammā attabyābādhāyapi saṃvattanti, parabyābādhāyapi saṃvattanti, ubhayabyābādhāyapi saṃvattanti.
“These three things, monks, lead to hurting yourself, hurting others, and hurting both.
Katame tayo?
What three?
Kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ.
Bad conduct by way of body, speech, and mind.
Ime kho, bhikkhave, tayo dhammā attabyābādhāyapi saṃvattanti, parabyābādhāyapi saṃvattanti, ubhayabyābādhāyapi saṃvattanti.
These are three things that lead to hurting yourself, hurting others, and hurting both.
Tayome, bhikkhave, dhammā nevattabyābādhāyapi saṃvattanti, na parabyābādhāyapi saṃvattanti, na ubhayabyābādhāyapi saṃvattanti.
These three things, monks, don’t lead to hurting yourself, hurting others, or hurting both.
Katame tayo?
What three?
Kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ.
Good conduct by way of body, speech, and mind.
Ime kho, bhikkhave, tayo dhammā nevattabyābādhāyapi saṃvattanti, na parabyābādhāyapi saṃvattanti, na ubhayabyābādhāyapi saṃvattantī”ti.
These are three things that don’t lead to hurting yourself, hurting others, or hurting both.”

3.18 - AN 3.18 Devaloka: The Realm of the Gods

18. Devalokasutta
18. The Realm of the Gods
“Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
“monks, if wanderers who follow another path were to ask you:
‘devalokūpapattiyā, āvuso, samaṇe gotame brahmacariyaṃ vussathā’ti?
‘Reverend, do you live the spiritual life with the ascetic Gotama so that you can be reborn in the realm of the gods?’
Nanu tumhe, bhikkhave, evaṃ puṭṭhā aṭṭīyeyyātha harāyeyyātha jiguccheyyāthā”ti?
Being questioned like this, wouldn’t you be horrified, repelled, and disgusted?”
“Evaṃ, bhante”.
“Yes, sir.”
“Iti kira tumhe, bhikkhave, dibbena āyunā aṭṭīyatha harāyatha jigucchatha, dibbena vaṇṇena dibbena sukhena dibbena yasena dibbenādhipateyyena aṭṭīyatha harāyatha jigucchatha;
“So it seems that you are horrified, repelled, and disgusted by divine lifespan, beauty, happiness, fame, and power.
pageva kho pana, bhikkhave, tumhehi kāyaduccaritena aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ, vacīduccaritena … manoduccaritena aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabban”ti.
How much more then should you be horrified, embarrassed, and disgusted by bad conduct by way of body, speech, and mind.”

3.19 - AN 3.19 Paṭhamapāpaṇika: A Shopkeeper (1st)

19. Paṭhamapāpaṇikasutta
19. A Shopkeeper (1st)
“Tīhi, bhikkhave, aṅgehi samannāgato pāpaṇiko abhabbo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ.
“monks, a shopkeeper who has three factors is unable to acquire more wealth or to increase the wealth they’ve already acquired.
Katamehi tīhi?
What three?
Idha, bhikkhave, pāpaṇiko pubbaṇhasamayaṃ na sakkaccaṃ kammantaṃ adhiṭṭhāti, majjhanhikasamayaṃ na sakkaccaṃ kammantaṃ adhiṭṭhāti, sāyanhasamayaṃ na sakkaccaṃ kammantaṃ adhiṭṭhāti.
It’s when a shopkeeper doesn’t carefully apply themselves to their work in the morning, at midday, and in the afternoon.
Imehi kho, bhikkhave, tīhi aṅgehi samannāgato pāpaṇiko abhabbo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ.
A shopkeeper who has these three factors is unable to acquire more wealth or to increase the wealth they’ve already acquired.
Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu abhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ.
In the same way, a monk who has three factors is unable to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired.
Katamehi tīhi?
What three?
Idha, bhikkhave, bhikkhu pubbaṇhasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti, majjhanhikasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti, sāyanhasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti.
It’s when a monk doesn’t carefully apply themselves to a meditation subject as a basis of undistractible-lucidity in the morning, at midday, and in the afternoon.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu abhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ.
A monk who has these three factors is unable to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired.
Tīhi, bhikkhave, aṅgehi samannāgato pāpaṇiko bhabbo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ.
A shopkeeper who has three factors is able to acquire more wealth or to increase the wealth they’ve already acquired.
Katamehi tīhi?
What three?
Idha, bhikkhave, pāpaṇiko pubbaṇhasamayaṃ sakkaccaṃ kammantaṃ adhiṭṭhāti, majjhanhikasamayaṃ … pe … sāyanhasamayaṃ sakkaccaṃ kammantaṃ adhiṭṭhāti.
It’s when a shopkeeper carefully applies themselves to their work in the morning, at midday, and in the afternoon.
Imehi kho, bhikkhave, tīhi aṅgehi samannāgato pāpaṇiko bhabbo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ.
A shopkeeper who has these three factors is able to acquire more wealth or to increase the wealth they’ve already acquired.
Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu bhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ.
In the same way, a monk who has three factors is able to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired.
Katamehi tīhi?
What three?
Idha, bhikkhave, bhikkhu pubbaṇhasamayaṃ sakkaccaṃ samādhinimittaṃ adhiṭṭhāti, majjhanhikasamayaṃ … pe … sāyanhasamayaṃ sakkaccaṃ samādhinimittaṃ adhiṭṭhāti.
It’s when a monk carefully applies themselves to a meditation subject as a basis of undistractible-lucidity in the morning, at midday, and in the afternoon.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu bhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātun”ti.
A monk who has these three factors is able to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired.”

3.20 - AN 3.20 Dutiyapāpaṇika: A Shopkeeper (2nd)

20. Dutiyapāpaṇikasutta
20. A Shopkeeper (2nd)
“Tīhi, bhikkhave, aṅgehi samannāgato pāpaṇiko nacirasseva mahattaṃ vepullattaṃ pāpuṇāti bhogesu.
“monks, a shopkeeper who has three factors soon acquires great and abundant wealth.
Katamehi tīhi?
What three?
Idha, bhikkhave, pāpaṇiko cakkhumā ca hoti vidhuro ca nissayasampanno ca.
It’s when a shopkeeper sees clearly, is responsible, and has supporters.
Kathañca, bhikkhave, pāpaṇiko cakkhumā hoti?
And how does a shopkeeper see clearly?
Idha, bhikkhave, pāpaṇiko paṇiyaṃ jānāti:
It’s when a shopkeeper knows of a product:
‘idaṃ paṇiyaṃ evaṃ kītaṃ, evaṃ vikkayamānaṃ, ettakaṃ mūlaṃ bhavissati, ettako udayo’ti.
‘This product is bought at this price and is selling at this price. With this much investment, it’ll bring this much profit.’
Evaṃ kho, bhikkhave, pāpaṇiko cakkhumā hoti.
That’s how a shopkeeper sees clearly.
Kathañca, bhikkhave, pāpaṇiko vidhuro hoti?
And how is a shopkeeper responsible?
Idha, bhikkhave, pāpaṇiko kusalo hoti paṇiyaṃ ketuñca vikketuñca.
It’s when a shopkeeper is an expert in buying and selling products.
Evaṃ kho, bhikkhave, pāpaṇiko vidhuro hoti.
That’s how a shopkeeper is responsible.
Kathañca, bhikkhave, pāpaṇiko nissayasampanno hoti?
And how does a shopkeeper have supporters?
Idha, bhikkhave, pāpaṇikaṃ ye te gahapatī vā gahapatiputtā vā aḍḍhā mahaddhanā mahābhogā te evaṃ jānanti:
It’s when rich, affluent, and wealthy householders or householder’s children know of him:
‘ayaṃ kho bhavaṃ pāpaṇiko cakkhumā vidhuro ca paṭibalo puttadārañca posetuṃ, amhākañca kālena kālaṃ anuppadātun’ti.
‘This good shopkeeper keeps an eye out and is responsible. They are capable of providing for their wives and children, and paying us back from time to time.’
Te naṃ bhogehi nipatanti:
They deposit money with the shopkeeper, saying:
‘ito, samma pāpaṇika, bhoge karitvā puttadārañca posehi, amhākañca kālena kālaṃ anuppadehī’ti.
‘With this, friend shopkeeper, earn money to raise your wives and children, and pay us back from time to time.’
Evaṃ kho, bhikkhave, pāpaṇiko nissayasampanno hoti.
That’s how a shopkeeper has supporters.
Imehi kho, bhikkhave, tīhi aṅgehi samannāgato pāpaṇiko nacirasseva mahattaṃ vepullattaṃ pāpuṇāti bhogesu.
A shopkeeper who has these three factors soon acquires great and abundant wealth.
Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu nacirasseva mahattaṃ vepullattaṃ pāpuṇāti kusalesu dhammesu.
In the same way, a monk who has three factors soon acquires great and abundant qualities.
Katamehi tīhi?
What three?
Idha, bhikkhave, bhikkhu cakkhumā ca hoti vidhuro ca nissayasampanno ca.
It’s when a monk sees clearly, is responsible, and has supporters.
Kathañca, bhikkhave, bhikkhu cakkhumā hoti?
And how does a monk see clearly?
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 cakkhumā hoti.
That’s how a monk sees clearly.
Kathañca, bhikkhave, bhikkhu vidhuro hoti?
And how is a monk responsible?
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Evaṃ kho, bhikkhave, bhikkhu vidhuro hoti.
That’s how a monk is responsible.
Kathañca, bhikkhave, bhikkhu nissayasampanno hoti?
And how does a monk have supporters?
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:
It’s when from time to time a monk goes up to those monks who are very learned—knowledgeable in the scriptures, who have memorized the Dharmas, the Vinaya, and the outlines—and asks them questions:
‘idaṃ, bhante, kathaṃ, imassa ko attho’ti?
‘Why, sir, does it say this? What does that mean?’
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Evaṃ kho, bhikkhave, bhikkhu nissayasampanno hoti.
That’s how a monk has supporters.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu nacirasseva mahattaṃ vepullattaṃ pāpuṇāti kusalesu dhammesū”ti.
A monk who has these three factors soon acquires great and abundant qualities.
Rathakāravaggo dutiyo.
Paṭhamabhāṇavāro niṭṭhito.
The first recitation section is finished.
Aṅguttara Nikāya 3
Numbered Discourses 3

3..3.. - AN 3 vagga 3 Puggala: Persons

3. Puggalavagga
3. Persons

3.21 - AN 3.21 Samiddha: Samiddha

21. Samiddhasutta
21. Samiddha
Evaṃ me sutaṃ—​
So I have heard.
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 āyasmā ca samiddho āyasmā ca mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodiṃsu.
Then Venerable Samiddha and Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ samiddhaṃ āyasmā sāriputto etadavoca:
When the greetings and polite conversation were over, they sat down to one side and Venerable Sāriputta said to Venerable Samiddha:
“Tayome, āvuso samiddha, puggalā santo saṃvijjamānā lokasmiṃ.
“Reverend Samiddha, these three people are found in the world.
Katame tayo?
What three?
Kāyasakkhī, diṭṭhippatto, saddhāvimutto.
The direct witness, the one attained to view, and the one freed by earned-trust.
Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ.
These are the three people found in the world.
Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?
Of these three people, who do you believe to be the finest?”
“Tayome, āvuso sāriputta, puggalā santo saṃvijjamānā lokasmiṃ.
“Reverend Sāriputta, these three people are found in the world.
Katame tayo?
What three?
Kāyasakkhī, diṭṭhippatto, saddhāvimutto.
The direct witness, the one attained to view, and the one freed by earned-trust.
Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ.
These are the three people found in the world.
Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ yvāyaṃ puggalo saddhāvimutto, ayaṃ me puggalo khamati imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.
Of these three people, I believe the person freed by earned-trust to be finest.
Taṃ kissa hetu?
Why is that?
Imassa, āvuso, puggalassa saddhindriyaṃ adhimattan”ti.
Because this person’s faculty of earned-trust is outstanding.”
Atha kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:
Then Sāriputta said to Mahākoṭṭhita:
“tayome, āvuso koṭṭhika, puggalā santo saṃvijjamānā lokasmiṃ.
“Reverend Koṭṭhika, these three people are found in the world.
Katame tayo?
What three?
Kāyasakkhī, diṭṭhippatto, saddhāvimutto.
The direct witness, the one attained to view, and the one freed by earned-trust.
Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ.
These are the three people found in the world.
Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?
Of these three people, who do you believe to be the finest?”
“Tayome, āvuso sāriputta, puggalā santo saṃvijjamānā lokasmiṃ.
“Reverend Sāriputta, these three people are found in the world.
Katame tayo?
What three?
Kāyasakkhī, diṭṭhippatto, saddhāvimutto.
The direct witness, the one attained to view, and the one freed by earned-trust.
Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ.
These are the three people found in the world.
Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ yvāyaṃ puggalo kāyasakkhī, ayaṃ me puggalo khamati imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.
Of these three people, I believe the direct witness to be finest.
Taṃ kissa hetu?
Why is that?
Imassa, āvuso, puggalassa samādhindriyaṃ adhimattan”ti.
Because this person’s faculty of undistractible-lucidity is outstanding.”
Atha kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:
Then Mahākoṭṭhita said to Sāriputta:
“tayome, āvuso sāriputta, puggalā santo saṃvijjamānā lokasmiṃ.
“Reverend Sāriputta, these three people are found in the world.
Katame tayo?
What three?
Kāyasakkhī, diṭṭhippatto, saddhāvimutto.
The direct witness, the one attained to view, and the one freed by earned-trust.
Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ.
These are the three people found in the world.
Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?
Of these three people, who do you believe to be the finest?”
“Tayome, āvuso koṭṭhika, puggalā santo saṃvijjamānā lokasmiṃ.
“Reverend Koṭṭhika, these three people are found in the world.
Katame tayo?
What three?
Kāyasakkhī, diṭṭhippatto, saddhāvimutto.
The direct witness, the one attained to view, and the one freed by earned-trust.
Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ.
These are the three people found in the world.
Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ yvāyaṃ puggalo diṭṭhippatto, ayaṃ me puggalo khamati imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.
Of these three people, I believe the person attained to view to be finest.
Taṃ kissa hetu?
Why is that?
Imassa, āvuso, puggalassa paññindriyaṃ adhimattan”ti.
Because this person’s faculty of wisdom is outstanding.”
Atha kho āyasmā sāriputto āyasmantañca samiddhaṃ āyasmantañca mahākoṭṭhikaṃ etadavoca:
Then Sāriputta said to Samiddha and Mahākoṭṭhita:
“byākataṃ kho, āvuso, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ.
“Each of us has spoken from the heart.
Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāma.
Come, reverends, let’s go to the Buddha, and tell him about this.
Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti.
As he answers, so we’ll remember it.”
“Evamāvuso”ti kho āyasmā ca samiddho āyasmā ca mahākoṭṭhiko āyasmato sāriputtassa paccassosuṃ.
“Yes, reverend,” they replied.
Atha kho āyasmā ca sāriputto āyasmā ca samiddho āyasmā ca mahākoṭṭhiko yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
Then Sāriputta, Samiddha, and Mahākoṭṭhita went up to the Buddha, bowed, and sat down to one side.
Ekamantaṃ nisinno kho āyasmā sāriputto yāvatako ahosi āyasmatā ca samiddhena āyasmatā ca mahākoṭṭhikena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
Then Sāriputta told the Buddha of all they had discussed.
“Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ:
“In this matter, Sāriputta, it’s not easy to definitively declare that
‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’ti.
one of these three people is finest.
Ṭhānañhetaṃ, sāriputta, vijjati yvāyaṃ puggalo saddhāvimutto svāssa arahattāya paṭipanno, yvāyaṃ puggalo kāyasakkhī svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṃ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā.
In some cases, a person who is freed by earned-trust is practicing for perfection, while the direct witness and the one attained to view are once-returners or non-returners.
Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ:
In this matter, it’s not easy to definitively declare that
‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’ti.
one of these three people is finest.
Ṭhānañhetaṃ, sāriputta, vijjati yvāyaṃ puggalo kāyasakkhī svāssa arahattāya paṭipanno, yvāyaṃ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṃ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā.
In some cases, a direct witness is practicing for perfection, while the one freed by earned-trust and the one attained to view are once-returners or non-returners.
Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ:
In this matter, it’s not easy to definitively declare that
‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’ti.
one of these three people is finest.
Ṭhānañhetaṃ, sāriputta, vijjati yvāyaṃ puggalo diṭṭhippatto svāssa arahattāya paṭipanno, yvāyaṃ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṃ puggalo kāyasakkhī sopassa sakadāgāmī vā anāgāmī vā.
In some cases, one attained to view is practicing for perfection, while the one freed by earned-trust and the direct witness are once-returners or non-returners.
Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ:
In this matter, it’s not easy to definitively declare that
‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’”ti.
one of these three people is finest.”

3.22 - AN 3.22 Gilāna: Patients

22. Gilānasutta
22. Patients
“Tayome, bhikkhave, gilānā santo saṃvijjamānā lokasmiṃ.
“These three patients are found in the world.
Katame tayo?
What three?
Idha, bhikkhave, ekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṃ upaṭṭhākaṃ alabhanto vā patirūpaṃ upaṭṭhākaṃ neva vuṭṭhāti tamhā ābādhā.
In some cases a patient won’t recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.
Idha pana, bhikkhave, ekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṃ upaṭṭhākaṃ alabhanto vā patirūpaṃ upaṭṭhākaṃ vuṭṭhāti tamhā ābādhā.
In some cases a patient will recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.
Idha pana, bhikkhave, ekacco gilāno labhantova sappāyāni bhojanāni no alabhanto, labhantova sappāyāni bhesajjāni no alabhanto, labhantova patirūpaṃ upaṭṭhākaṃ no alabhanto vuṭṭhāti tamhā ābādhā.
In some cases a patient can recover from an illness, but only if they get suitable food and medicines, and a capable carer, and not if they don’t get these things.
Tatra, bhikkhave, yvāyaṃ gilāno labhantova sappāyāni bhojanāni no alabhanto, labhantova sappāyāni bhesajjāni no alabhanto, labhantova patirūpaṃ upaṭṭhākaṃ no alabhanto vuṭṭhāti tamhā ābādhā, imaṃ kho, bhikkhave, gilānaṃ paṭicca gilānabhattaṃ anuññātaṃ gilānabhesajjaṃ anuññātaṃ gilānupaṭṭhāko anuññāto.
Now, it’s for the sake of the last patient—who will recover only if they get suitable food and medicines, and a capable carer—that food, medicines, and a carer are prescribed.
Imañca pana, bhikkhave, gilānaṃ paṭicca aññepi gilānā upaṭṭhātabbā.
But also, for the sake of this patient, the other patients should be looked after.
Ime kho, bhikkhave, tayo gilānā santo saṃvijjamānā lokasmiṃ.
These are the three kinds of patients found in the world.
Evamevaṃ kho, bhikkhave, tayome gilānūpamā puggalā santo saṃvijjamānā lokasmiṃ.
In the same way, these three people similar to patients are found among the monks.
Katame tayo?
What three?
Idha, bhikkhave, ekacco puggalo labhanto vā tathāgataṃ dassanāya alabhanto vā tathāgataṃ dassanāya, labhanto vā tathāgatappaveditaṃ dhammavinayaṃ savanāya alabhanto vā tathāgatappaveditaṃ dhammavinayaṃ savanāya neva okkamati niyāmaṃ kusalesu dhammesu sammattaṃ.
Some people don’t enter the sure path with regards to skillful Dharmas, regardless of whether or not they get to see a Realized One, and to hear The Dharma and training that he proclaims.
Idha, pana, bhikkhave, ekacco puggalo labhanto vā tathāgataṃ dassanāya alabhanto vā tathāgataṃ dassanāya, labhanto vā tathāgatappaveditaṃ dhammavinayaṃ savanāya alabhanto vā tathāgatappaveditaṃ dhammavinayaṃ savanāya okkamati niyāmaṃ kusalesu dhammesu sammattaṃ.
Some people do enter the sure path with regards to skillful Dharmas, regardless of whether or not they get to see a Realized One, and to hear The Dharma and training that he proclaims.
Idha pana, bhikkhave, ekacco puggalo labhantova tathāgataṃ dassanāya no alabhanto, labhantova tathāgatappaveditaṃ dhammavinayaṃ savanāya no alabhanto okkamati niyāmaṃ kusalesu dhammesu sammattaṃ.
Some people can enter the sure path with regards to skillful Dharmas, but only if they get to see a Realized One, and to hear The Dharma and training that he proclaims, and not when they don’t get those things.
Tatra, bhikkhave, yvāyaṃ puggalo labhantova tathāgataṃ dassanāya no alabhanto, labhantova tathāgatappaveditaṃ dhammavinayaṃ savanāya no alabhanto okkamati niyāmaṃ kusalesu dhammesu sammattaṃ, imaṃ kho, bhikkhave, puggalaṃ paṭicca dhammadesanā anuññātā.
Now, it’s for the sake of this last person that Dharma the Dhamma is prescribed, that is, the one who can enter the sure path with regards to skillful Dharmas, but only if they get to see a Realized One, and to hear The Dharma and training that he proclaims.
Imañca pana, bhikkhave, puggalaṃ paṭicca aññesampi dhammo desetabbo.
But also, for the sake of this person, the other people should be taught Dhamma.
Ime kho, bhikkhave, tayo gilānūpamā puggalā santo saṃvijjamānā lokasmin”ti.
These are the three people similar to patients found in the world.”

3.23 - AN 3.23 Saṅkhāra: co-doings

23. Saṅkhārasutta
23. co-doings
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“These three people are found in the world.
Katame tayo?
What three?
Idha, bhikkhave, ekacco puggalo sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti.
Firstly, a certain person makes hurtful co-doings by way of body, speech, and mind.
So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhaṃ lokaṃ upapajjati.
Having made these co-doings, they’re reborn in a hurtful world,
Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti.
where hurtful contacts touch them.
So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vedayati ekantadukkhaṃ, seyyathāpi sattā nerayikā.
Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell.
Idha pana, bhikkhave, ekacco puggalo abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti.
Furthermore, another person makes pleasing co-doings by way of body, speech, and mind.
So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati.
Having made these co-doings, they are reborn in a pleasing world,
Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti.
where pleasing contacts touch them.
So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vedayati ekantasukhaṃ, seyyathāpi devā subhakiṇhā.
Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory.
Idha pana, bhikkhave, ekacco puggalo sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti.
Furthermore, another person makes both hurtful and pleasing co-doings by way of body, speech, and mind.
So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati.
Having made these co-doings, they are reborn in a world that is both hurtful and pleasing,
Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti.
where hurtful and pleasing contacts touch them.
So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vedayati vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.
These are the three people found in the world.

3.24 - AN 3.24 Bahukāra: Very Helpful

24. Bahukārasutta
24. Very Helpful
“Tayome, bhikkhave, puggalā puggalassa bahukārā.
monks, these three people are very helpful to another.
Katame tayo?
What three?
Yaṃ, bhikkhave, puggalaṃ āgamma puggalo buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti;
The person who has enabled you to go for refuge to the Buddha, The Dharma, and the Saṅgha.
ayaṃ, bhikkhave, puggalo imassa puggalassa bahukāro.
This person is very helpful to another.
Puna caparaṃ, bhikkhave, yaṃ puggalaṃ āgamma puggalo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;
Furthermore, the person who has enabled you to truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
ayaṃ, bhikkhave, puggalo imassa puggalassa bahukāro.
This person is very helpful to another.
Puna caparaṃ, bhikkhave, yaṃ puggalaṃ āgamma puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati;
Furthermore, the person who has enabled you to realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with your own insight due to the ending of defilements.
ayaṃ, bhikkhave, puggalo imassa puggalassa bahukāro.
This person is very helpful to another.
Ime kho, bhikkhave, tayo puggalā puggalassa bahukārā.
These are the three people who are very helpful to another person.
Imehi ca pana, bhikkhave, tīhi puggalehi imassa puggalassa natthañño puggalo bahukāroti vadāmi.
And I say that there is no-one more helpful to another than these three people.
Imesaṃ pana, bhikkhave, tiṇṇaṃ puggalānaṃ iminā puggalena na suppatikāraṃ vadāmi, yadidaṃ abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānuppadānenā”ti.
And I also say that it’s not easy to repay these three people by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etiquette for them; or by providing them with robes, alms-food, lodgings, and medicines and supplies for the sick.”

3.25 - AN 3.25 Vajirūpama: Like Diamond

25. Vajirūpamasutta
25. Like Diamond
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“These three people are found in the world.
Katame tayo?
What three?
Arukūpamacitto puggalo, vijjūpamacitto puggalo, vajirūpamacitto puggalo.
A person with a mind like an open sore, a person with a mind like lightning, and a person with a mind like diamond.
Katamo ca, bhikkhave, arukūpamacitto puggalo?
And who has a mind like an open sore?
Idha, bhikkhave, ekacco puggalo kodhano hoti upāyāsabahulo
It’s someone who is irritable and bad-tempered.
appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.
Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness.
Seyyathāpi, bhikkhave, duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṃ deti;
They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more.
evamevaṃ kho, bhikkhave, idhekacco puggalo kodhano hoti upāyāsabahulo
In the same way, someone is irritable and bad-tempered.
appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.
Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness.
Ayaṃ vuccati, bhikkhave, arukūpamacitto puggalo.
This is called a person with a mind like an open sore.
Katamo ca, bhikkhave, vijjūpamacitto puggalo?
And who has a mind like lightning?
Idha, bhikkhave, ekacco puggalo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
It’s someone who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Seyyathāpi, bhikkhave, cakkhumā puriso rattandhakāratimisāyaṃ vijjantarikāya rūpāni passeyya;
They’re like a person with ardent eyes in the dark of the night, who sees by a flash of lightning.
evamevaṃ kho, bhikkhave, idhekacco puggalo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
In the same way, someone 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’.
Ayaṃ vuccati, bhikkhave, vijjūpamacitto puggalo.
This is called a person with a mind like lightning.
Katamo ca, bhikkhave, vajirūpamacitto puggalo?
And who has a mind like diamond?
Idha, bhikkhave, ekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
It’s someone who 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.
Seyyathāpi, bhikkhave, vajirassa natthi kiñci abhejjaṃ maṇi vā pāsāṇo vā;
It’s like a diamond, which can’t be cut by anything at all, not even a gem or a stone.
evamevaṃ kho, bhikkhave, idhekacco puggalo āsavānaṃ khayā … pe … upasampajja viharati.
In the same way, someone realizes the undefiled freedom of heart and freedom by wisdom in this very life. …
Ayaṃ vuccati, bhikkhave, vajirūpamacitto puggalo.
This is called a person with a mind like diamond.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.
These are the three people found in the world.”

3.26 - AN 3.26 Sevitabba: Associates

26. Sevitabbasutta
26. Associates
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“These three people are found in the world.
Katame tayo?
What three?
Atthi, bhikkhave, puggalo na sevitabbo na bhajitabbo na payirupāsitabbo.
There is a person you shouldn’t associate with, accompany, or attend.
Atthi, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo.
There is a person you should associate with, accompany, and attend.
Atthi, bhikkhave, puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo.
There is a person you should associate with, accompany, and attend with honor and respect.
Katamo ca, bhikkhave, puggalo na sevitabbo na bhajitabbo na payirupāsitabbo?
Who is the person you shouldn’t associate with, accompany, or attend?
Idha, bhikkhave, ekacco puggalo hīno hoti sīlena samādhinā paññāya.
It’s someone who is inferior in terms of ethics, undistractible-lucidity, and wisdom.
Evarūpo, bhikkhave, puggalo na sevitabbo na bhajitabbo na payirupāsitabbo aññatra anuddayā aññatra anukampā.
You shouldn’t associate with, accompany, or attend such a person, except out of kindness and compassion.
Katamo ca, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo?
Who is the person you should associate with, accompany, and attend?
Idha, bhikkhave, ekacco puggalo sadiso hoti sīlena samādhinā paññāya.
It’s someone who is similar in terms of ethics, undistractible-lucidity, and wisdom.
Evarūpo, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo.
You should associate with, accompany, and attend such a person.
Taṃ kissa hetu?
Why is that?
Sīlasāmaññagatānaṃ sataṃ sīlakathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissati.
Thinking, ‘Since our ethical conduct is similar, we can discuss ethics, the conversation will flow, and we’ll both be at ease.
Samādhisāmaññagatānaṃ sataṃ samādhikathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissati.
Since our undistractible-lucidity is similar, we can discuss undistractible-lucidity, the conversation will flow, and we’ll both be at ease.
Paññāsāmaññagatānaṃ sataṃ paññākathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissatīti.
Since our wisdom is similar, we can discuss wisdom, the conversation will flow, and we’ll both be at ease.’
Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo.
That’s why you should associate with, accompany, and attend such a person.
Katamo ca, bhikkhave, puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo?
Who is the person you should associate with, accompany, and attend with honor and respect?
Idha, bhikkhave, ekacco puggalo adhiko hoti sīlena samādhinā paññāya.
It’s someone who is superior in terms of ethics, undistractible-lucidity, and wisdom.
Evarūpo, bhikkhave, puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo.
You should associate with, accompany, and attend such a person with honor and respect.
Taṃ kissa hetu?
Why is that?
Iti aparipūraṃ vā sīlakkhandhaṃ paripūressāmi, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggahessāmi;
Thinking, ‘I’ll fulfill the entire spectrum of ethical conduct I haven’t yet fulfilled, or support with wisdom in every situation the ethical conduct I’ve already fulfilled.
aparipūraṃ vā samādhikkhandhaṃ paripūressāmi, paripūraṃ vā samādhikkhandhaṃ tattha tattha paññāya anuggahessāmi;
I’ll fulfill the entire spectrum of undistractible-lucidity I haven’t yet fulfilled, or support with wisdom in every situation the undistractible-lucidity I’ve already fulfilled.
aparipūraṃ vā paññākkhandhaṃ paripūressāmi, paripūraṃ vā paññākkhandhaṃ tattha tattha paññāya anuggahessāmīti.
I’ll fulfill the entire spectrum of wisdom I haven’t yet fulfilled, or support with wisdom in every situation the wisdom I’ve already fulfilled.’
Tasmā evarūpo puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo.
That’s why you should associate with, accompany, and attend this person with honor and respect.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasminti.
These are the three people found in the world.”
Nihīyati puriso nihīnasevī,
“A man who associates with an inferior goes downhill,
Na ca hāyetha kadāci tulyasevī;
But associating with an equal, you’ll never decline;
Seṭṭhamupanamaṃ udeti khippaṃ,
Following the best, you’ll quickly rise up,
Tasmā attano uttariṃ bhajethā”ti.
So you should keep company with people better than you.”

3.27 - AN 3.27 Jigucchitabba: Offensive

27. Jigucchitabbasutta
27. Offensive
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“These three people are found in the world.
Katame tayo?
What three?
Atthi, bhikkhave, puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.
There is a person who you should be disgusted by, and you shouldn’t associate with, accompany, or attend them.
Atthi, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.
There is a person you should regard with equanimous-observation, and you shouldn’t associate with, accompany, or attend them.
Atthi, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo.
There is a person you should associate with, accompany, and attend.
Katamo ca, bhikkhave, puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo?
Who is the person you should be disgusted by, and not associate with, accompany, or attend?
Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto, assamaṇo samaṇapaṭiñño, abrahmacārī brahmacāripaṭiñño, antopūti avassuto kasambujāto.
It’s a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved.
Evarūpo, bhikkhave, puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.
You should be disgusted by such a person, and you shouldn’t associate with, accompany, or attend them.
Taṃ kissa hetu?
Why is that?
Kiñcāpi, bhikkhave, evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ pāpako kittisaddo abbhuggacchati:
Even if you don’t follow the example of such a person, you still get a bad reputation:
‘pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko’ti.
‘That individual has bad friends, companions, and associates.’
Seyyathāpi, bhikkhave, ahi gūthagato kiñcāpi na daṃsati, atha kho naṃ makkheti;
They’re like a snake that’s been living in a pile of dung. Even if it doesn’t bite, it’ll still rub off on you.
evamevaṃ kho, bhikkhave, kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ pāpako kittisaddo abbhuggacchati:
In the same way, even if you don’t follow the example of such a person, you still get a bad reputation:
‘pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko’ti.
‘That individual has bad friends, companions, and associates.’
Tasmā evarūpo puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.
That’s why you should be disgusted by such a person, and you shouldn’t associate with, accompany, or attend them.
Katamo ca, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo?
Who is the person you should regard with equanimous-observation, and not associate with, accompany, or attend?
Idha, bhikkhave, ekacco puggalo kodhano hoti upāyāsabahulo,
It’s a person who is irritable and bad-tempered.
appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti.
Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness.
Seyyathāpi, bhikkhave, duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṃ deti;
They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more.
evamevaṃ kho, bhikkhave … pe …
In the same way, someone is prone to anger … and bitterness.
seyyathāpi, bhikkhave, tindukālātaṃ kaṭṭhena vā kaṭhalāya vā ghaṭṭitaṃ bhiyyoso mattāya cicciṭāyati ciṭiciṭāyati;
They’re like a firebrand of pale-moon ebony, which, when you hit it with a stick or a stone, sizzles and crackles even more.
evamevaṃ kho, bhikkhave … pe …
In the same way, someone is prone to anger … and bitterness.
seyyathāpi, bhikkhave, gūthakūpo kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya duggandho hoti;
They’re like a sewer, which, when you stir it with a stick or a stone, stinks even more.
evamevaṃ kho, bhikkhave, idhekacco puggalo kodhano hoti upāyāsabahulo,
In the same way, someone is irritable and bad-tempered.
appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti.
Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness.
Evarūpo, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.
You should regard such a person with equanimous-observation, and you shouldn’t associate with, accompany, or attend them.
Taṃ kissa hetu?
Why is that?
Akkoseyyapi maṃ paribhāseyyapi maṃ anatthampi maṃ kareyyāti.
Thinking, ‘They might abuse or insult me, or do me harm.’
Tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.
That’s why you should regard such a person with equanimous-observation, and you shouldn’t associate with, accompany, or attend them.
Katamo ca, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo?
Who is the person you should associate with, accompany, and attend?
Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo.
It’s someone who is ethical, of good character.
Evarūpo, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo.
You should associate with, accompany, and attend such a person.
Taṃ kissa hetu?
Why is that?
Kiñcāpi, bhikkhave, evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ kalyāṇo kittisaddo abbhuggacchati:
Even if you don’t follow the example of such a person, you still get a good reputation:
‘kalyāṇamitto purisapuggalo kalyāṇasahāyo kalyāṇasampavaṅko’ti.
‘That individual has good friends, companions, and associates.’
Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo.
That’s why you should associate with, accompany, and attend such a person.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasminti.
These are the three people found in the world.”
Nihīyati puriso nihīnasevī,
“A man who associates with an inferior goes downhill,
Na ca hāyetha kadāci tulyasevī;
But associating with an equal, you’ll never decline;
Seṭṭhamupanamaṃ udeti khippaṃ,
Following the best, you’ll quickly rise up,
Tasmā attano uttariṃ bhajethā”ti.
So you should keep company with people better than you.”

3.28 - AN 3.28 Gūthabhāṇī: Speech like Dung

28. Gūthabhāṇīsutta
28. Speech like Dung
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“These three kinds of people are found in the world.
Katame tayo?
What three?
Gūthabhāṇī, pupphabhāṇī, madhubhāṇī.
One with speech like dung, one with speech like flowers, and one with speech like honey.
Katamo ca, bhikkhave, puggalo gūthabhāṇī?
And who has speech like dung?
Idha, bhikkhave, ekacco puggalo sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti. So ajānaṃ vā āha: ‘jānāmī’ti, jānaṃ vā āha: ‘na jānāmī’ti, apassaṃ vā āha: ‘passāmī’ti, passaṃ vā āha: ‘na passāmī’ti; iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.
It’s someone who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Ayaṃ vuccati, bhikkhave, puggalo gūthabhāṇī.
This is called a person with speech like dung.
Katamo ca, bhikkhave, puggalo pupphabhāṇī?
And who has speech like flowers?
Idha, bhikkhave, ekacco puggalo sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṃ pajānāsi taṃ vadehī’ti, so ajānaṃ vā āha: ‘na jānāmī’ti, jānaṃ vā āha: ‘jānāmī’ti, apassaṃ vā āha: ‘na passāmī’ti, passaṃ vā āha: ‘passāmī’ti; iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.
It’s someone who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Ayaṃ vuccati, bhikkhave, puggalo pupphabhāṇī.
This is called a person with speech like flowers.
Katamo ca, bhikkhave, puggalo madhubhāṇī?
And who has speech like honey?
Idha, bhikkhave, ekacco puggalo pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti;
It’s someone who gives up harsh speech.
yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.
They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Ayaṃ vuccati, bhikkhave, puggalo madhubhāṇī.
This is called a person with speech like honey.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.
These are the three people found in the world.”

3.29 - AN 3.29 Andha: Blind

29. Andhasutta
29. Blind
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“These three kinds of people are found in the world.
Katame tayo?
What three?
Andho, ekacakkhu, dvicakkhu.
The blind, the one-eyed, and the two-eyed.
Katamo ca, bhikkhave, puggalo andho?
Who is the blind person?
Idha, bhikkhave, ekaccassa puggalassa tathārūpaṃ cakkhu na hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya adhigataṃ vā bhogaṃ phātiṃ kareyya;
It’s someone who doesn’t have the kind of vision that’s needed to acquire more wealth or to increase the wealth they’ve already acquired.
tathārūpampissa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya.
Nor do they have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright.
Ayaṃ vuccati, bhikkhave, puggalo andho.
This is called a blind person.
Katamo ca, bhikkhave, puggalo ekacakkhu?
Who is the person with one eye?
Idha, bhikkhave, ekaccassa puggalassa tathārūpaṃ cakkhu hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya adhigataṃ vā bhogaṃ phātiṃ kareyya;
It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired.
tathārūpaṃ panassa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya.
But they don’t have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright.
Ayaṃ vuccati, bhikkhave, puggalo ekacakkhu.
This is called a one-eyed person.
Katamo ca, bhikkhave, puggalo dvicakkhu?
Who is the person with two eyes?
Idha, bhikkhave, ekaccassa puggalassa tathārūpaṃ cakkhu hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya, adhigataṃ vā bhogaṃ phātiṃ kareyya;
It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired.
tathārūpampissa cakkhu hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya;
And they have the kind of vision that’s needed to know the difference between skillful and unskillful, blameworthy and blameless, inferior and superior, or qualities on the side of dark and bright.
sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya.
Ayaṃ vuccati, bhikkhave, puggalo dvicakkhu.
This is called a two-eyed person.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasminti.
These are the three people found in the world.”
Na ceva bhogā tathārūpā,
“Neither suitable wealth,
na ca puññāni kubbati;
nor merit do they make.
Ubhayattha kaliggāho,
They lose on both counts,
andhassa hatacakkhuno.
those blind, with ruined eyes.
Athāparāyaṃ akkhāto,
And now the one-eyed
Ekacakkhu ca puggalo;
person is explained.
Dhammādhammena saṭhoso,
By methods good and bad,
Bhogāni pariyesati.
that devious person seeks wealth.
Theyyena kūṭakammena,
Both by fraudulent, thieving deeds,
musāvādena cūbhayaṃ;
and also by lies,
Kusalo hoti saṅghātuṃ,
the young man’s expert at piling up money,
kāmabhogī ca mānavo;
and enjoying sensual pleasures.
Ito so nirayaṃ gantvā,
From here they go to hell—
ekacakkhu vihaññati.
the one-eyed person is ruined.
Dvicakkhu pana akkhāto,
And now the two-eyed is explained,
seṭṭho purisapuggalo;
the best individual.
Dhammaladdhehi bhogehi,
Their wealth is properly earned,
uṭṭhānādhigataṃ dhanaṃ.
money acquired by their own hard work.
Dadāti seṭṭhasaṅkappo,
They give with best of intentions,
abyaggamānaso naro;
that peaceful-hearted person.
Upeti bhaddakaṃ ṭhānaṃ,
They go to a good place,
yattha gantvā na socati.
where there is no sorrow.
Andhañca ekacakkhuñca,
The blind and the one-eyed,
ārakā parivajjaye;
you should avoid from afar.
Dvicakkhuṃ pana sevetha,
But you should keep the two-eyed close,
seṭṭhaṃ purisapuggalan”ti.
the best individual.”

3.30 - AN 3.30 Avakujja: Upside-down

30. Avakujjasutta
30. Upside-down
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“These three kinds of people are found in the world.
Katame tayo?
What three?
Avakujjapañño puggalo, ucchaṅgapañño puggalo, puthupañño puggalo.
One with upside-down wisdom, one with wisdom on their lap, and one with wide wisdom.
Katamo ca, bhikkhave, avakujjapañño puggalo?
And who is the person with upside-down wisdom?
Idha, bhikkhave, ekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya.
It’s someone who often goes to the monastery to hear The Dharma in the presence of the monks.
Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti.
The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṃ āsane nisinno tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti;
But even while sitting there, that person doesn’t pay attention to the beginning, middle, or end of the discussion.
vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti.
And when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion.
Seyyathāpi, bhikkhave, kumbho nikujjo tatra udakaṃ āsittaṃ vivaṭṭati, no saṇṭhāti;
It’s like when a pot full of water is tipped over, so the water drains out and doesn’t stay.
evamevaṃ kho, bhikkhave, idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya.
In the same way, someone often goes to the monastery to hear The Dharma in the presence of the monks.
Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti.
The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṃ āsane nisinno tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti;
But even while sitting there, that person doesn’t pay attention to the discussion in the beginning, middle, or end.
vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti.
And when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion.
Ayaṃ vuccati, bhikkhave, avakujjapañño puggalo.
This is called a person with upside-down wisdom.
Katamo ca, bhikkhave, ucchaṅgapañño puggalo?
And who is the person with wisdom on their lap?
Idha, bhikkhave, ekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya.
It’s someone who often goes to the monastery to hear The Dharma in the presence of the monks.
Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti.
The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti;
While sitting there, that person pays attention to the discussion in the beginning, middle, and end.
vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti.
But when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion.
Seyyathāpi, bhikkhave, purisassa ucchaṅge nānākhajjakāni ākiṇṇāni—
It’s like a person who has different kinds of food crammed on their lap—
tilā taṇḍulā modakā badarā.
such as sesame, rice, sweets, or jujube—
So tamhā āsanā vuṭṭhahanto satisammosā pakireyya.
so that if they get up from the seat without remembering, everything gets scattered.
Evamevaṃ kho, bhikkhave, idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya.
In the same way, someone often goes to the monastery to hear The Dharma in the presence of the monks.
Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti.
The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti;
While sitting there, that person pays attention to the discussion in the beginning, middle, and end.
vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti.
But when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion.
Ayaṃ vuccati, bhikkhave, ucchaṅgapañño puggalo.
This is called a person with wisdom on their lap.
Katamo ca, bhikkhave, puthupañño puggalo?
And who is the person with wide wisdom?
Idha, bhikkhave, ekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya.
It’s someone who often goes to the monastery to hear The Dharma in the presence of the monks.
Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti.
The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti;
While sitting there, that person pays attention to the discussion in the beginning, middle, and end.
vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti.
And when they get up from their seat, they continue to pay attention to the beginning, middle, or end of the discussion.
Seyyathāpi, bhikkhave, kumbho ukkujjo tatra udakaṃ āsittaṃ saṇṭhāti no vivaṭṭati;
It’s like when a pot full of water is set straight, so the water stays and doesn’t drain out.
evamevaṃ kho, bhikkhave, idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya.
In the same way, someone often goes to the monastery to hear The Dharma in the presence of the monks.
Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti.
The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti;
While sitting there, that person pays attention to the discussion in the beginning, middle, and end.
vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti.
And when they get up from their seat, they continue to pay attention to the beginning, middle, or end of the discussion.
Ayaṃ vuccati, bhikkhave, puthupañño puggalo.
This is called a person with wide wisdom.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasminti.
These are the three kinds of people found in the world.”
Avakujjapañño puriso,
“A person with upside-down wisdom,
dummedho avicakkhaṇo;
is stupid and inattentive,
Abhikkhaṇampi ce hoti,
and even if they frequently
gantā bhikkhūna santike.
go into the monks’ presence,
Ādiṃ kathāya majjhañca,
such a person can’t learn
pariyosānañca tādiso;
the beginning, middle, or end
Uggahetuṃ na sakkoti,
of the discussion,
paññā hissa na vijjati.
for their wisdom is lacking.
Ucchaṅgapañño puriso,
The person with wisdom on their lap
seyyo etena vuccati;
is better than that, it’s said;
Abhikkhaṇampi ce hoti,
but even if they frequently
gantā bhikkhūna santike.
go into the monks’ presence,
Ādiṃ kathāya majjhañca,
such a person can only learn
pariyosānañca tādiso;
the beginning, middle, and end
Nisinno āsane tasmiṃ,
while sitting in that place;
uggahetvāna byañjanaṃ;
but they’ve only grasped the phrasing,
Vuṭṭhito nappajānāti,
for when they get up their understanding fails,
gahitaṃ hissa mussati.
and what they’ve learned is lost.
Puthupañño ca puriso,
The person with wide wisdom
seyyo etehi vuccati;
is better than that, it’s said;
Abhikkhaṇampi ce hoti,
and if they, too, frequently
gantā bhikkhūna santike.
go into the monks’ presence,
Ādiṃ kathāya majjhañca,
such a person can learn
pariyosānañca tādiso;
the beginning, middle, and end
Nisinno āsane tasmiṃ,
while sitting in that place;
uggahetvāna byañjanaṃ.
and when they’ve grasped the phrasing,
Dhāreti seṭṭhasaṅkappo,
they remember it with the best of intentions.
Abyaggamānaso naro;
That peaceful-hearted person,
Dhammānudhammappaṭipanno,
practicing in line with The Dharma,
Dukkhassantakaro siyā”ti.
would make an end of suffering.”
Aṅguttara Nikāya 3
Numbered Discourses 3

3..4.. - AN 3 vagga 4 Devadūta: Messengers of the Gods

4. Devadūtavagga
4. Messengers of the Gods

3.31 - AN 3.31 Sabrahmaka: With Brahmā

31. Sabrahmakasutta
31. With Brahmā
“Sabrahmakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.
“monks, a family where the children honor their parents in their home is said to live with Brahmā.
Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.
A family where the children honor their parents in their home is said to live with the first teachers.
Sāhuneyyāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.
A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods.
‘Brahmā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ.
‘Brahmā’ is a term for your parents.
‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ.
‘First teachers’ is a term for your parents.
‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ.
‘Worthy of offerings dedicated to the gods’ is a term for your parents.
Taṃ kissa hetu?
Why is that?
Bahukārā, bhikkhave, mātāpitaro puttānaṃ, āpādakā posakā, imassa lokassa dassetāroti.
Parents are very helpful to their children, they raise them, nurture them, and show them the world.”
Brahmāti mātāpitaro,
“Parents are Brahmā,
pubbācariyāti vuccare;
and ‘first teachers’, it’s said.
Āhuneyyā ca puttānaṃ,
They’re worthy of offerings dedicated to the gods from their children,
pajāya anukampakā.
for they love their offspring.
Tasmā hi ne namasseyya,
Therefore an astute person
sakkareyya ca paṇḍito;
would revere them and honor them
Annena atha pānena,
with food and drink,
vatthena sayanena ca;
clothes and bedding,
Ucchādanena nhāpanena,
anointing and bathing,
pādānaṃ dhovanena ca.
and by washing their feet.
Tāya naṃ pāricariyāya,
Because they look after
mātāpitūsu paṇḍitā;
their parents like this,
Idheva naṃ pasaṃsanti,
in this life they’re praised by the astute,
pecca sagge pamodatī”ti.
and they depart to rejoice in heaven.”

3.32 - AN 3.32 Ānanda: With Ānanda

32. Ānandasutta
32. With Ānanda
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;
“Could it be, sir, that a monk might gain a state of undistractible-lucidity such that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli;
yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti?
and that they’d live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more?”
“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;
“It could be, Ānanda, that a monk gains a state of undistractible-lucidity such that they have no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli;
yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti.
and that they’d live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.”
“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;
“But how could this be, sir?”
yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti?
“Idhānanda, bhikkhuno evaṃ hoti:
“Ānanda, it’s when a monk thinks:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’
Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;
That’s how, Ānanda, a monk might gain a state of undistractible-lucidity such that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli;
yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyāti.
and that they’d live having achieved the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.
Idañca pana metaṃ, ānanda, sandhāya bhāsitaṃ pārāyane puṇṇakapañhe:
And Ānanda, this is what I was referring to in ‘The Way to the Beyond’, in ‘The Questions of Puṇṇaka’ when I said:
‘Saṅkhāya lokasmiṃ paroparāni,
‘Having considered the world high and low,
Yassiñjitaṃ natthi kuhiñci loke;
they’re not shaken by anything in the world.
Santo vidhūmo anīgho nirāso,
Peaceful, unclouded, untroubled, with no need for hope—
Atāri so jātijaranti brūmī’”ti.
they’ve crossed over birth and old age, I declare.’”

3.33 - AN 3.33 Sāriputta: With Sāriputta

33. Sāriputtasutta
33. With Sāriputta
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca:
Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“saṅkhittenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ;
“Maybe I’ll teach Dhamma in brief,
vitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ;
maybe in detail,
saṅkhittavitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ;
maybe both in brief and in detail.
aññātāro ca dullabhā”ti.
But it’s hard to find anyone who understands.”
“Etassa, bhagavā, kālo, etassa, sugata, kālo
“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā saṅkhittenapi dhammaṃ deseyya, vitthārenapi dhammaṃ deseyya, saṅkhittavitthārenapi dhammaṃ deseyya.
Let the Buddha teach Dhamma in brief, in detail, and both in brief and in detail.
Bhavissanti dhammassa aññātāro”ti.
There will be those who understand The Dharma!”
“Tasmātiha, sāriputta, evaṃ sikkhitabbaṃ:
“So, Sāriputta, you should train like this:
‘imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na bhavissanti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na bhavissanti, yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharissāmā’ti.
‘There’ll be no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and we’ll live having achieved the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.’
Evañhi kho, sāriputta, sikkhitabbaṃ.
That’s how you should train.
Yato ca kho, sāriputta, bhikkhuno imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na honti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na honti, yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharati;
When a monk has no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and they live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more—
ayaṃ vuccati, sāriputta:
they’re called
‘bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassa’.
a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.
Idañca pana metaṃ, sāriputta, sandhāya bhāsitaṃ pārāyane udayapañhe:
And Sāriputta, this is what I was referring to in ‘The Way to the Beyond’, in ‘The Questions of Udaya’ when I said:
‘Pahānaṃ kāmasaññānaṃ,
‘The abandoning of both
domanassāna cūbhayaṃ;
sensual perceptions and aversion;
Thinassa ca panūdanaṃ,
the dispelling of dullness,
kukkuccānaṃ nivāraṇaṃ.
and the cessation of remorse.
Upekkhāsatisaṃsuddhaṃ,
Pure equanimous-observation and remembering,
dhammatakkapurejavaṃ;
preceded by investigation of dharma—
Aññāvimokkhaṃ pabrūmi,
This, I declare, is liberation by enlightenment,
avijjāya pabhedanan’”ti.
with the smashing of ignorance.’”

3.34 - AN 3.34 Nidāna: Sources

34. Nidānasutta
34. Sources
“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, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati.
Any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new life-form is born.
Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
Yaṃ, bhikkhave, dosapakataṃ kammaṃ dosajaṃ dosanidānaṃ dosasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati.
Any deed that emerges from hate—born, sourced, and originated from hate—ripens where that new life-form is born.
Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
Yaṃ, bhikkhave, mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati.
Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new life-form is born.
Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni.
Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field,
Devo ca sammādhāraṃ anuppaveccheyya.
and the heavens provide plenty of rain.
Evassu tāni, bhikkhave, bījāni vuddhiṃ viruḷhiṃ vepullaṃ āpajjeyyuṃ.
Then those seeds would grow, increase, and mature.
Evamevaṃ kho, bhikkhave, yaṃ lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati.
In the same way, any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new life-form is born.
Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
Yaṃ dosapakataṃ kammaṃ … pe …
Any deed that emerges from hate …
yaṃ mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati.
Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new life-form is born.
Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.
These are three sources that give rise to deeds.
Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.
monks, 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, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.
Any deed that emerges from contentment—born, sourced, and originated from contentment—is given up when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Yaṃ, bhikkhave, adosapakataṃ kammaṃ adosajaṃ adosanidānaṃ adosasamudayaṃ, dose vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.
Any deed that emerges from love—born, sourced, and originated from love—is abandoned when hate is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Yaṃ, bhikkhave, amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.
Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni.
Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept.
Tāni puriso agginā ḍaheyya.
But someone would burn them with fire,
Agginā ḍahitvā masiṃ kareyya.
reduce them to ashes,
Masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya.
and sweep away the ashes in a strong wind, or float them away down a swift stream.
Evassu tāni, bhikkhave, bījāni ucchinnamūlāni tālāvatthukatāni anabhāvaṃkatāni āyatiṃ anuppādadhammāni.
Then those seeds would be cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evamevaṃ kho, bhikkhave, yaṃ alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.
In the same way, any deed that emerges from contentment—born, sourced, and originated from contentment—is abandoned when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Yaṃ adosapakataṃ kammaṃ … pe …
Any deed that emerges from love …
yaṃ amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti … pe …
Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with.
āyatiṃ anuppādadhammaṃ.
It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyāti.
These are three sources that give rise to deeds.”
Lobhajaṃ dosajañceva,
“When an ignorant person acts
mohajañcāpaviddasu;
out of greed, hate, or delusion,
Yaṃ tena pakataṃ kammaṃ,
any deeds they have performed,
appaṃ vā yadi vā bahuṃ;
—whether a little or a lot—
Idheva taṃ vedaniyaṃ,
are to be experienced right here,
vatthu aññaṃ na vijjati.
not in any other place.
Tasmā lobhañca dosañca,
So a wise person,
mohajañcāpi viddasu;
a monk arousing knowledge
Vijjaṃ uppādayaṃ bhikkhu,
of the outcome of greed, hate, and delusion,
sabbā duggatiyo jahe”ti.
abandons all bad destinations.”

3.35 - AN 3.35 Hatthaka: With Hatthaka

35. Hatthakasutta
35. With Hatthaka
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati gomagge siṃsapāvane paṇṇasanthare.
At one time the Buddha was staying near Āḷavī, on a mat of leaves by a cow-path in a grove of Indian Rosewood.
Atha kho hatthako āḷavako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno addasa bhagavantaṃ gomagge siṃsapāvane paṇṇasanthare nisinnaṃ.
Then as Hatthaka of Āḷavī was going for a walk he saw the Buddha sitting on that mat of leaves.
Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hatthako āḷavako bhagavantaṃ etadavoca:
He went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“kacci, bhante bhagavā, sukhamasayitthā”ti?
“Sir, I trust the Buddha slept well?”
“Evaṃ, kumāra, sukhamasayitthaṃ.
“Yes, prince, I slept well.
Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro”ti.
I am one of those who sleep well in the world.”
“Sītā, bhante, hemantikā ratti, antaraṭṭhako himapātasamayo, kharā gokaṇṭakahatā bhūmi, tanuko paṇṇasantharo, viraḷāni rukkhassa pattāni, sītāni kāsāyāni vatthāni, sīto ca verambho vāto vāyati.
“The winter nights are cold, sir, and it’s the week of mid-winter, when the snow falls. Rough is the ground trampled under the cows’ hooves, and thin is the mat of leaves. The leaves are sparse on the trees, the ocher robes are cold, and cold blows the north wind.
Atha ca pana bhagavā evamāha:
And yet the Buddha says:
‘evaṃ, kumāra, sukhamasayitthaṃ.
‘Yes, prince, I slept well.
Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro’”ti.
I am one of those who sleep well in the world.’”
“Tena hi, kumāra, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi.
“Well then, prince, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, kumāra, idhassa gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ.
What do you think? Take the case of a householder or his son, who lives in a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered.
Tatrassa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhato lohitakūpadhāno;
His couch is spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide. It has a canopy above and red pillows at both ends.
telappadīpo cettha jhāyeyya;
An oil lamp is burning there,
catasso ca pajāpatiyo manāpāmanāpena paccupaṭṭhitā assu.
while his four wives attend to him in all manner of pleasing ways.
Taṃ kiṃ maññasi, kumāra, sukhaṃ vā so sayeyya no vā?
What do you think, prince, would he sleep well, or not?
Kathaṃ vā te ettha hotī”ti?
Or how do you see this?”
“Sukhaṃ so, bhante, sayeyya.
“He would sleep well, sir.
Ye ca pana loke sukhaṃ senti, so tesaṃ aññataro”ti.
Of those who sleep well in the world, he would be one.”
“Taṃ kiṃ maññasi, kumāra,
“What do you think, prince?
api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ rāgajā pariḷāhā kāyikā vā cetasikā vā yehi so rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā”ti?
Is it not possible that a fever born of greed—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?”
“Evaṃ, bhante”ti.
“Yes, sir.”
“Yehi kho so, kumāra, gahapati vā gahapatiputto vā rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so rāgo tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.
“The greed that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future.
Tasmāhaṃ sukhamasayitthaṃ.
That’s why I sleep well.
Taṃ kiṃ maññasi, kumāra,
What do you think, prince?
api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ dosajā pariḷāhā … pe …
Is it not possible that a fever born of hate …
mohajā pariḷāhā kāyikā vā cetasikā vā yehi so mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā”ti?
or a fever born of delusion—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?”
“Evaṃ, bhante”ti.
“Yes, sir.”
“Ye hi kho so, kumāra, gahapati vā gahapatiputto vā mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.
“The delusion that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future.
Tasmāhaṃ sukhamasayitthanti.
That’s why I sleep well.”
Sabbadā ve sukhaṃ seti,
“A brahmin who is fully nirvana'd
brāhmaṇo parinibbuto;
always sleeps well.
Yo na limpati kāmesu,
Sensual pleasures slide off them,
sītibhūto nirūpadhi.
they’re cooled, free of attachments.
Sabbā āsattiyo chetvā,
Since they’ve cut off all clinging,
vineyya hadaye daraṃ;
and removed the stress from the heart,
Upasanto sukhaṃ seti,
the peaceful sleep well,
santiṃ pappuyya cetaso”ti.
abiding in peace of mind.”

3.36 - AN 3.36 Devadūta: Messengers of the Gods

36. Devadūtasutta
36. Messengers of the Gods
“Tīṇimāni, bhikkhave, devadūtāni.
“There are, monks, these three messengers of the gods.
Katamāni tīṇi?
What three?
Idha, bhikkhave, ekacco kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
Firstly, someone does bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Tamenaṃ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti:
Then the wardens of hell take them by the arms and present them to King Yama, saying:
‘ayaṃ, deva, puriso amatteyyo apetteyyo asāmañño abrahmañño, na kule jeṭṭhāpacāyī.
‘Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family.
Imassa devo daṇḍaṃ paṇetū’ti.
May Your Majesty punish them!’
Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati:
Then King Yama pursues, presses, and grills them about the first messenger of the gods.
‘ambho, purisa, na tvaṃ addasa manussesu paṭhamaṃ devadūtaṃ pātubhūtan’ti?
‘Mister, did you not see the first messenger of the gods that appeared among human beings?’
So evamāha:
They say:
‘nāddasaṃ, bhante’ti.
‘I saw nothing, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:
Then King Yama says:
‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyaṇaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ vilūnaṃ khallitasiraṃ valitaṃ tilakāhatagattan’ti?
‘Mister, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’
So evamāha:
They say:
‘addasaṃ, bhante’ti.
‘I saw that, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:
Then King Yama says:
‘ambho, purisa, tassa te viññussa sato mahallakassa na etadahosi—
‘Mister, did it not occur to you—being sensible and mature—
ahampi khomhi jarādhammo jaraṃ anatīto, handāhaṃ kalyāṇaṃ karomi, kāyena vācāya manasā’ti?
“I, too, am liable to grow old. I’m not exempt from old age. I’d better do good by way of body, speech, and mind”?’
So evamāha:
They say:
‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’ti.
‘I couldn’t, sir. I was negligent.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:
Then King Yama says:
‘ambho, purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā.
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.
Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ.
Indeed, they’ll definitely punish you to fit your negligence.
Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ;
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.
atha kho tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’ti. (1)
That bad deed was done by you alone, and you alone will experience the result.’
Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā, dutiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati:
Then King Yama grills them about the second messenger of the gods.
‘ambho purisa, na tvaṃ addasa manussesu dutiyaṃ devadūtaṃ pātubhūtan’ti?
‘Mister, did you not see the second messenger of the gods that appeared among human beings?’
So evamāha:
They say:
‘nāddasaṃ, bhante’ti.
‘I saw nothing, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:
Then King Yama says:
‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ, aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamānan’ti?
‘Mister, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’
So evamāha:
They say:
‘addasaṃ, bhante’ti.
‘I saw that, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:
Then King Yama says:
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi:
‘Mister, did it not occur to you—being sensible and mature—
“ahampi khomhi byādhidhammo byādhiṃ anatīto, handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā”’ti?
“I, too, am liable to become sick. I’m not exempt from sickness. I’d better do good by way of body, speech, and mind”?’
So evamāha:
They say:
‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’ti.
‘I couldn’t, sir. I was negligent.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:
Then King Yama says:
‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā.
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.
Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ.
Well, they’ll definitely punish you to fit your negligence.
Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ;
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.
atha kho tayāvetaṃ pāpakammaṃ kataṃ. Tvaññevetassa vipākaṃ paṭisaṃvedissasī’ti. (2)
That bad deed was done by you alone, and you alone will experience the result.’
Tamenaṃ, bhikkhave, yamo rājā dutiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā, tatiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati:
Then King Yama grills them about the third messenger of the gods.
‘ambho purisa, na tvaṃ addasa manussesu tatiyaṃ devadūtaṃ pātubhūtan’ti?
‘Mister, did you not see the third messenger of the gods that appeared among human beings?’
So evamāha:
They say:
‘nāddasaṃ, bhante’ti.
‘I saw nothing, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:
Then King Yama says:
‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātan’ti?
‘Mister, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?’
So evamāha:
They say:
‘addasaṃ, bhante’ti.
‘I saw that, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:
Then King Yama says:
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—
‘Mister, did it not occur to you—being sensible and mature—
ahampi khomhi maraṇadhammo maraṇaṃ anatīto, handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti?
“I, too, am liable to die. I’m not exempt from death. I’d better do good by way of body, speech, and mind”?’
So evamāha:
They say:
‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’ti.
‘I couldn’t, sir. I was negligent.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:
Then King Yama says:
‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā.
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.
Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ.
Well, they’ll definitely punish you to fit your negligence.
Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ;
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.
atha kho tayāvetaṃ pāpakammaṃ kataṃ. Tvaññevetassa vipākaṃ paṭisaṃvedissasī’”ti. (3)
That bad deed was done by you alone, and you alone will experience the result.’
Tamenaṃ, bhikkhave, yamo rājā tatiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti.
Then, after grilling them about the third messenger of the gods, King Yama falls silent.
Tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kāraṇaṃ karonti.
Then the wardens of hell punish them with the five-fold crucifixion.
Tattaṃ ayokhilaṃ hatthe gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ hatthe gamenti. Tattaṃ ayokhilaṃ pāde gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ pāde gamenti. Tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti.
They drive red-hot stakes through the hands and feet, and another in the middle of the chest.
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti.
And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Tamenaṃ, bhikkhave, nirayapālā saṃvesetvā kudhārīhi tacchanti.
Then the wardens of hell thrown them down and hack them with axes. …
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti.
Tamenaṃ, bhikkhave, nirayapālā uddhampādaṃ adhosiraṃ gahetvā vāsīhi tacchanti … pe …
They hang them upside-down and hack them with hatchets. …
tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya bhūmiyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi … pe …
They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. …
tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi … pe …
They make him climb up and down a huge mountain of burning coals, blazing and glowing. …
tamenaṃ, bhikkhave, nirayapālā uddhampādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti, ādittāya sampajjalitāya sajotibhūtāya. ()
Then the wardens of hell turn them upside down and throw them in a red-hot copper pot, burning, blazing, and glowing.
So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati.
There they’re seared in boiling scum, and they’re swept up and down and round and round.
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti.
And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti.
Then the wardens of hell toss them into the Great Hell.
So kho pana, bhikkhave, mahānirayo—
Now, about that Great Hell:
Catukkaṇṇo catudvāro,
‘Four are its corners, four its doors,
vibhatto bhāgaso mito;
divided into measured parts.
Ayopākārapariyanto,
Surrounded by an iron wall,
ayasā paṭikujjito.
of iron is its roof.
Tassa ayomayā bhūmi,
The ground is even made of iron,
Jalitā tejasā yutā;
it burns with fierce fire.
Samantā yojanasataṃ,
The heat forever radiates
Pharitvā tiṭṭhati sabbadāti.
a hundred leagues around.’
Bhūtapubbaṃ, bhikkhave, yamassa rañño etadahosi:
Once upon a time, King Yama thought:
‘ye kira, bho, loke pāpakāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti.
‘Those who do such bad deeds in the world receive these many different punishments.
Aho vatāhaṃ manussattaṃ labheyyaṃ, tathāgato ca loke uppajjeyya arahaṃ sammāsambuddho, tañcāhaṃ bhagavantaṃ payirupāseyyaṃ.
Oh, I hope I may be reborn as a human being! And that a Realized One—a perfected one, a fully awakened Buddha—arises in the world! And that I may pay homage to the Buddha!
So ca me bhagavā dhammaṃ deseyya, tassa cāhaṃ bhagavato dhammaṃ ājāneyyan’ti.
Then the Buddha can teach me Dhamma, so that I may understand his teaching.’
Taṃ kho panāhaṃ, bhikkhave, na aññassa samaṇassa vā brāhmaṇassa vā sutvā evaṃ vadāmi, api ca kho, bhikkhave, yadeva me sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmīti.
Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.”
Coditā devadūtehi,
“Those people who are negligent,
ye pamajjanti māṇavā;
when warned by the gods’ messengers:
Te dīgharattaṃ socanti,
a long time they sorrow,
hīnakāyūpagā narā.
when they go to that wretched place.
Ye ca kho devadūtehi,
But those good and peaceful people,
santo sappurisā idha;
when warned by the god’s messengers,
Coditā nappamajjanti,
never neglect
ariyadhamme kudācanaṃ.
The Dharma of the noble ones.
Upādāne bhayaṃ disvā,
Seeing the peril in grasping,
jātimaraṇasambhave;
the origin of birth and death,
Anupādā vimuccanti,
they’re freed by not grasping,
jātimaraṇasaṅkhaye.
with the ending of birth and death.
Te appamattā sukhino,
Happy, they’ve come to a safe place,
diṭṭhadhammābhinibbutā;
nirvana'd in this very life.
Sabbaverabhayātītā,
They’ve gone beyond all threats and perils,
sabbadukkhaṃ upaccagun”ti.
and risen above all suffering.”

3.37 - AN 3.37 Catumahārāja: The Four Great Kings (1st)

37. Catumahārājasutta
37. The Four Great Kings (1st)
“Aṭṭhamiyaṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ amaccā pārisajjā imaṃ lokaṃ anuvicaranti:
“On the eighth day of the fortnight, monks, the ministers and counselors of the Four Great Kings wander about the world, thinking:
‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti.
‘Hopefully most humans are paying due respect to their parents, ascetics and brahmins, honoring the elders in their families, observing the sabbath, staying awake, and making merit.’
Cātuddasiṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ puttā imaṃ lokaṃ anuvicaranti:
And on the fourteenth day of the fortnight, the sons of the Four Great Kings wander about the world, thinking:
‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti.
‘Hopefully most humans are paying due respect to their parents … and making merit.’
Tadahu, bhikkhave, uposathe pannarase cattāro mahārājāno sāmaññeva imaṃ lokaṃ anuvicaranti:
And on the fifteenth day sabbath, the Four Great Kings themselves wander about the world, thinking:
‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti.
‘Hopefully most humans are paying due respect to their parents … and making merit.’
Sace, bhikkhave, appakā honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti.
If only a few humans are paying due respect to their parents … and making merit,
Tamenaṃ, bhikkhave, cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti:
then the Four Great Kings address the gods of the Thirty-Three, seated together in the Hall of Justice:
‘appakā kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti.
‘Only a few humans are paying due respect to their parents … and making merit.’
Tena kho, bhikkhave, devā tāvatiṃsā anattamanā honti:
Then the gods of the Thirty-Three are disappointed:
‘dibbā vata, bho, kāyā parihāyissanti, paripūrissanti asurakāyā’ti.
‘The heavenly hosts will dwindle, while the demon hosts will swell!’
Sace pana, bhikkhave, bahū honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti.
But if many humans are paying due respect to their parents … and making merit,
Tamenaṃ, bhikkhave, cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti:
then the Four Great Kings address the gods of the Thirty-Three, seated together in the Hall of Justice:
‘bahū kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti.
‘Many humans are paying due respect to their parents … and making merit.’
Tena, bhikkhave, devā tāvatiṃsā attamanā honti:
Then the gods of the Thirty-Three are pleased:
‘dibbā vata bho kāyā paripūrissanti, parihāyissanti asurakāyā’ti.
‘The heavenly hosts will swell, while the demon hosts will dwindle!’
Bhūtapubbaṃ, bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Once upon a time, Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse:
‘Cātuddasiṃ pañcadasiṃ,
‘Whoever wants to be like me
yā ca pakkhassa aṭṭhamī;
would observe the sabbath
Pāṭihāriyapakkhañca,
complete in all eight factors,
aṭṭhaṅgasusamāgataṃ;
on the fourteenth and the fifteenth days,
Uposathaṃ upavaseyya,
and the eighth day of the fortnight,
yopissa mādiso naro’ti.
as well as on the fortnightly special displays.’
Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā.
But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken.
Taṃ kissa hetu?
Why is that?
Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho.
Sakka, lord of gods, is not free of greed, hate, and delusion.
Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā brahmacariyo katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, tassa kho etaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya:
But for a monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is appropriate to say:
‘Cātuddasiṃ pañcadasiṃ,
‘Whoever wants to be like me
yā ca pakkhassa aṭṭhamī;
would observe the sabbath,
Pāṭihāriyapakkhañca,
complete in all eight factors,
aṭṭhaṅgasusamāgataṃ;
on the fourteenth and the fifteenth days,
Uposathaṃ upavaseyya,
and the eighth day of the fortnight,
yopissa mādiso naro’ti.
as well as on the fortnightly special displays.’
Taṃ kissa hetu?
Why is that?
So hi, bhikkhave, bhikkhu vītarāgo vītadoso vītamoho”ti.
Because that monk is free of greed, hate, and delusion.”

3.38 - AN 3.38 Dutiyacatumahārāja: The Four Great Kings (2nd)

38. Dutiyacatumahārājasutta
38. The Four Great Kings (2nd)
“Bhūtapubbaṃ, bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
“Once upon a time, monks, Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse:
‘Cātuddasiṃ pañcadasiṃ,
‘Whoever wants to be like me
yā ca pakkhassa aṭṭhamī;
would observe the sabbath
Pāṭihāriyapakkhañca,
complete in all eight factors,
aṭṭhaṅgasusamāgataṃ;
on the fourteenth and the fifteenth days,
Uposathaṃ upavaseyya,
and the eighth day of the fortnight,
yopissa mādiso naro’ti.
as well as on the fortnightly special displays.’
Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā.
But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken.
Taṃ kissa hetu?
Why is that?
Sakko hi, bhikkhave, devānamindo aparimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmāti vadāmi.
Because Sakka, lord of gods, is not exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is not exempt from suffering, I say.
Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, tassa kho etaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya:
But for a monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is appropriate to say:
‘Cātuddasiṃ pañcadasiṃ,
‘Whoever wants to be like me
yā ca pakkhassa aṭṭhamī;
would observe the sabbath,
Pāṭihāriyapakkhañca,
complete in all eight factors,
aṭṭhaṅgasusamāgataṃ;
on the fourteenth and the fifteenth days,
Uposathaṃ upavaseyya,
and the eighth day of the fortnight,
yopissa mādiso naro’ti.
as well as on the fortnightly special displays.’
Taṃ kissa hetu?
Why is that?
So hi, bhikkhave, bhikkhu parimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimutto dukkhasmāti vadāmī”ti.
Because that monk is exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is exempt from suffering, I say.”

3.39 - AN 3.39 Sukhumāla: A Delicate Lifestyle

39. Sukhumālasutta
39. A Delicate Lifestyle
“Sukhumālo ahaṃ, bhikkhave, paramasukhumālo accantasukhumālo.
“My lifestyle was delicate, monks, most delicate, extremely delicate.
Mama sudaṃ, bhikkhave, pitu nivesane pokkharaṇiyo kāritā honti.
In my father’s house, lotus ponds were made just for me.
Ekattha sudaṃ, bhikkhave, uppalaṃ vappati, ekattha padumaṃ, ekattha puṇḍarīkaṃ, yāvadeva mamatthāya.
In some, blue water lilies blossomed, while in others, there were pink or white lotuses, just for my benefit.
Na kho panassāhaṃ, bhikkhave, akāsikaṃ candanaṃ dhāremi. Kāsikaṃ, bhikkhave, su me taṃ veṭhanaṃ hoti, kāsikā kañcukā, kāsikaṃ nivāsanaṃ, kāsiko uttarāsaṅgo.
I only used sandalwood from Kāsī, and my turbans, jackets, sarongs, and upper robes also came from Kāsī.
Rattindivaṃ kho pana me su taṃ, bhikkhave, setacchattaṃ dhārīyati:
And a white parasol was held over me night and day, with the thought:
‘mā naṃ phusi sītaṃ vā uṇhaṃ vā tiṇaṃ vā rajo vā ussāvo vā’ti.
‘Don’t let cold, heat, grass, dust, or damp bother him.’
Tassa mayhaṃ, bhikkhave, tayo pāsādā ahesuṃ—eko hemantiko, eko gimhiko, eko vassiko.
I had three stilt longhouses—one for the winter, one for the summer, and one for the rainy season.
So kho ahaṃ, bhikkhave, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohāmi.
I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men.
Yathā kho pana, bhikkhave, aññesaṃ nivesane dāsakammakaraporisassa kaṇājakaṃ bhojanaṃ dīyati bilaṅgadutiyaṃ, evamevassu me, bhikkhave, pitu nivesane dāsakammakaraporisassa sālimaṃsodano dīyati.
While the bondservants, workers, and staff in other houses are given rough gruel with pickles to eat, in my father’s house they eat fine rice with meat.
Tassa mayhaṃ, bhikkhave, evarūpāya iddhiyā samannāgatassa evarūpena ca sukhumālena etadahosi:
Amid such prosperity and such a delicate lifestyle, I thought:
‘assutavā kho puthujjano attanā jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā, ahampi khomhi jarādhammo jaraṃ anatīto.
‘When an uneducated ordinary person—who is liable to grow old, not being exempt from old age—sees someone else who is old, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation.
Ahañceva kho pana jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ na metaṃ assa patirūpan’ti.
But since I, too, am liable to grow old, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is old.’
Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo yobbane yobbanamado so sabbaso pahīyi.
Reflecting like this, I entirely gave up the vanity of youth.
Assutavā kho puthujjano attanā byādhidhammo samāno byādhiṃ anatīto paraṃ byādhitaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā:
‘When an uneducated ordinary person—who is liable to get sick, not being exempt from sickness—sees someone else who is sick, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation.
‘ahampi khomhi byādhidhammo byādhiṃ anatīto, ahañceva kho pana byādhidhammo samāno byādhiṃ anatīto paraṃ byādhikaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpan’ti.
But since I, too, am liable to get sick, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is sick.’
Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo ārogye ārogyamado so sabbaso pahīyi.
Reflecting like this, I entirely gave up the vanity of health.
Assutavā kho puthujjano attanā maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā:
‘When an uneducated ordinary person—who is liable to die, not being exempt from death—sees someone else who is dead, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation.
‘ahampi khomhi maraṇadhammo, maraṇaṃ anatīto, ahaṃ ceva kho pana maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpan’ti.
But since I, too, am liable to die, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is dead.’
Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo jīvite jīvitamado so sabbaso pahīyīti.
Reflecting like this, I entirely gave up the vanity of life.
Tayome, bhikkhave, madā.
There are these three vanities.
Katame tayo?
What three?
Yobbanamado, ārogyamado, jīvitamado.
The vanity of youth, of health, and of life.
Yobbanamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
Intoxicated with the vanity of youth, an uneducated ordinary person does bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Ārogyamadamatto vā, bhikkhave, assutavā puthujjano … pe …
Intoxicated with the vanity of health …
jīvitamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
Intoxicated with the vanity of life, an uneducated ordinary person does bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Yobbanamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattati.
Intoxicated with the vanity of youth, health, or life, a monk rejects the training and returns to a lesser life.”
Ārogyamadamatto vā, bhikkhave, bhikkhu … pe …
jīvitamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattatīti.
Byādhidhammā jarādhammā,
“For others, sickness is natural,
atho maraṇadhammino;
and so are old age and death.
Yathādhammā tathāsantā,
Though this is how their nature is,
jigucchanti puthujjanā.
ordinary people feel disgusted.
Ahañce taṃ jiguccheyyaṃ,
If I were to be disgusted
evaṃdhammesu pāṇisu;
with creatures whose nature is such,
Na metaṃ patirūpassa,
it would not be appropriate for me,
mama evaṃ vihārino.
since my life is just the same.
Sohaṃ evaṃ viharanto,
Living in such a way,
ñatvā dhammaṃ nirūpadhiṃ;
I understood the reality without attachments.
Ārogye yobbanasmiñca,
I mastered all vanities—
jīvitasmiñca ye madā.
of health, of youth,
Sabbe made abhibhosmi,
and even of life—
Nekkhamme daṭṭhu khemataṃ;
seeing safety in renunciation.
Tassa me ahu ussāho,
Zeal sprang up in me
Nibbānaṃ abhipassato.
as I looked to nirvana.
Nāhaṃ bhabbo etarahi,
Now I’m unable
Kāmāni paṭisevituṃ;
to indulge in sensual pleasures;
Anivatti bhavissāmi,
there’s no turning back,
Brahmacariyaparāyaṇo”ti.
until the spiritual life is complete.”

3.40 - AN 3.40 Ādhipateyya: In Charge

40. Ādhipateyyasutta
40. In Charge
“Tīṇimāni, bhikkhave, ādhipateyyāni.
“There are, monks, these three things to put in charge.
Katamāni tīṇi?
What three?
Attādhipateyyaṃ, lokādhipateyyaṃ, dhammādhipateyyaṃ.
Putting oneself, the world, or The Dharma in charge.
Katamañca, bhikkhave, attādhipateyyaṃ?
And what, monks, is putting oneself in charge?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito.
‘I didn’t go forth from the lay life to homelessness for the sake of a robe,
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito.
alms-food, lodgings, or rebirth in this or that state.
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto.
But I was swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering.
Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti.
And I thought, “Hopefully I can find an end to this entire mass of suffering.”
Ahañceva kho pana yādisake kāme ohāya agārasmā anagāriyaṃ pabbajito tādisake vā kāme pariyeseyyaṃ tato vā pāpiṭṭhatare, na metaṃ patirūpan’ti.
But it would not be appropriate for me to seek sensual pleasures like those I abandoned when I went forth, or even worse.’
So iti paṭisañcikkhati:
Then they reflect:
‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti.
‘My energy shall be roused up and unflagging, remembering shall be established and lucid, my body shall be pacified and undisturbed, and my mind shall be undistractify-&-lucidifyd in samādhi.’
So attānaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati.
Putting themselves in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure.
Idaṃ vuccati, bhikkhave, attādhipateyyaṃ.
This is called putting oneself in charge.
Katamañca, bhikkhave, lokādhipateyyaṃ?
And what, monks, is putting the world in charge?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito.
‘I didn’t go forth from the lay life to homelessness for the sake of a robe,
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito.
alms-food, lodgings, or rebirth in this or that state.
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto.
But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering.
Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
And I thought, “Hopefully I can find an end to this entire mass of suffering.”
Ahañceva kho pana evaṃ pabbajito samāno kāmavitakkaṃ vā vitakkeyyaṃ, byāpādavitakkaṃ vā vitakkeyyaṃ, vihiṃsāvitakkaṃ vā vitakkeyyaṃ, mahā kho panāyaṃ lokasannivāso.
And now, since I’ve now gone forth, I might have sensual, malicious, or cruel thoughts. But the population of the world is large,
Mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno.
and there are ascetics and brahmins who have psychic power—they’re clairvoyant, and can read the minds of others.
Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti.
They see far without being seen, even by those close; and they understand the minds of others.
Tepi maṃ evaṃ jāneyyuṃ:
They would know me:
‘passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti.
“Look at this person from a good family; they’ve gone forth out of earned-trust from the lay life to homelessness, but they’re living mixed up with bad, unskillful Dharmas.”
devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo.
And there are deities, too, who have psychic power—they’re clairvoyant, and can read the minds of others.
Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ jānanti.
They see far without being seen, even by those close; and they understand the minds of others.
Tāpi maṃ evaṃ jāneyyuṃ:
They would know me:
‘passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti.
“Look at this person from a good family; they’ve gone forth out of earned-trust from the lay life to homelessness, but they’re living mixed up with bad, unskillful Dharmas.”
So iti paṭisañcikkhati:
Then they reflect:
‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti.
My energy shall be roused up and unflagging, remembering shall be established and lucid, my body shall be pacified and undisturbed, and my mind shall be undistractify-&-lucidifyd in samādhi.’
So lokaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati.
Putting the world in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure.
Idaṃ vuccati, bhikkhave, lokādhipateyyaṃ.
This is called putting the world in charge.
Katamañca, bhikkhave, dhammādhipateyyaṃ?
And what, monks, is putting The Dharma in charge?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito.
‘I didn’t go forth from the lay life to homelessness for the sake of a robe,
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito.
alms-food, lodgings, or rebirth in this or that state.
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto.
But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering.
Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti.
And I thought, “Hopefully I can find an end to this entire mass of suffering.”
Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti.
The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Santi kho pana me sabrahmacārī jānaṃ passaṃ viharanti.
I have spiritual companions who live knowing and seeing.
Ahañceva kho pana evaṃ svākkhāte dhammavinaye pabbajito samāno kusīto vihareyyaṃ pamatto, na metaṃ assa patirūpan’ti.
Now that I’ve gone forth in this well explained Dharma and Training, it would not be appropriate for me to live lazy and heedless.’
So iti paṭisañcikkhati:
Then they reflect:
‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti.
‘My energy shall be roused up and unflagging, remembering shall be established and lucid, my body shall be pacified and undisturbed, and my mind shall be undistractify-&-lucidifyd in samādhi.’
So dhammaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati.
Putting The Dharma in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure.
Idaṃ vuccati, bhikkhave, dhammādhipateyyaṃ.
This is called putting The Dharma in charge.
Imāni kho, bhikkhave, tīṇi ādhipateyyānīti.
These are the three things to put in charge.”
Natthi loke raho nāma,
“There’s no privacy in the world,
pāpakammaṃ pakubbato;
for someone who does bad deeds.
Attā te purisa jānāti,
You’ll know for yourself,
saccaṃ vā yadi vā musā.
whether you’ve lied or told the truth.
Kalyāṇaṃ vata bho sakkhi,
When you witness your good self,
attānaṃ atimaññasi;
you despise it;
Yo santaṃ attani pāpaṃ,
while you disguise
attānaṃ parigūhasi.
your bad self inside yourself.
Passanti devā ca tathāgatā ca,
The gods and the Realized One see
Lokasmiṃ bālaṃ visamaṃ carantaṃ;
the fool who lives unjustly in the world.
Tasmā hi attādhipateyyako ca,
So with yourself in charge, live rememberfully;
Lokādhipo ca nipako ca jhāyī;
with the world in charge, be self-disciplined and practice jhāna;
Dhammādhipo ca anudhammacārī,
with The Dharma in charge, live in line with that Dharma:
Na hīyati saccaparakkamo muni.
a sage who tries for the truth doesn’t deteriorate.
Pasayha māraṃ abhibhuyya antakaṃ,
Māra’s destroyed; the terminator’s overcome:
Yo ca phusī jātikkhayaṃ padhānavā;
one who strives reaches the end of rebirth.
So tādiso lokavidū sumedho,
Poised, clever, knowing the world—
Sabbesu dhammesu atammayo munī”ti.
that sage identifies with nothing at all.”
Aṅguttara Nikāya 3
Numbered Discourses 3

3..5.. - AN 3 vagga 5 Cūḷa: The Lesser Chapter

5. Cūḷavagga
5. The Lesser Chapter

3.41 - AN 3.41 Sammukhībhāva: Present

41. Sammukhībhāvasutta
41. Present
“Tiṇṇaṃ, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati.
“monks, when three things are present, an earned-trustful person from a good family makes much merit.
Katamesaṃ tiṇṇaṃ?
What three?
Saddhāya, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati.
When earned-trust is present,
Deyyadhammassa, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati.
when a gift to give is present,
Dakkhiṇeyyānaṃ, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati.
and when those worthy of a teacher’s offering are present.
Imesaṃ kho, bhikkhave, tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavatī”ti.
When these three things are present, an earned-trustful person from a good family makes much merit.”

3.42 - AN 3.42 Tiṭhāna: Three Grounds

42. Tiṭhānasutta
42. Three Grounds
“Tīhi, bhikkhave, ṭhānehi saddho pasanno veditabbo.
“There are three grounds, monks, by which a person with earned-trust and confidence can be known.
Katamehi tīhi?
What three?
Sīlavantānaṃ dassanakāmo hoti, saddhammaṃ sotukāmo hoti, vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.
They like to see ethical people. They like to hear the true Dharma. And they live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Imehi kho, bhikkhave, tīhi ṭhānehi saddho pasanno veditabbo.
These are the three grounds by which a person with earned-trust and confidence can be known.
Dassanakāmo sīlavataṃ,
They like to see ethical people;
saddhammaṃ sotumicchati;
they want to hear the true Dharma;
Vinaye maccheramalaṃ,
they’ve driven out the stain of stinginess:
sa ve saddhoti vuccatī”ti.
that’s who’s called a person of earned-trust.”

3.43 - AN 3.43 Atthavasa: Good Reasons

43. Atthavasasutta
43. Good Reasons
“Tayo, bhikkhave, atthavase sampassamānena alameva paresaṃ dhammaṃ desetuṃ.
“monks, taking three reasons into consideration provides quite enough motivation to teach Dhamma to another.
Katame tayo?
What three?
Yo dhammaṃ deseti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca.
When the teacher understands the meaning and The Dharma.
Yo dhammaṃ suṇāti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca.
When the audience understands the meaning and The Dharma.
Yo ceva dhammaṃ deseti yo ca dhammaṃ suṇāti ubho atthappaṭisaṃvedino ca honti dhammappaṭisaṃvedino ca.
When both the teacher and the audience understand the meaning and The Dharma.
Ime kho, bhikkhave, tayo atthavase sampassamānena alameva paresaṃ dhammaṃ desetun”ti.
Taking these three reasons into consideration provides quite enough motivation to teach Dhamma to another.”

3.44 - AN 3.44 Kathāpavatti: When Conversation Flows

44. Kathāpavattisutta
44. When Conversation Flows
“Tīhi, bhikkhave, ṭhānehi kathā pavattinī hoti.
“In three situations, monks, conversation flows.
Katamehi tīhi?
What three?
Yo dhammaṃ deseti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca.
When the teacher understands the meaning and The Dharma.
Yo dhammaṃ suṇāti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca.
When the audience understands the meaning and The Dharma.
Yo ceva dhammaṃ deseti yo ca dhammaṃ suṇāti ubho atthappaṭisaṃvedino ca honti dhammappaṭisaṃvedino ca.
When both the teacher and the audience understand the meaning and The Dharma.
Imehi kho, bhikkhave, tīhi ṭhānehi kathā pavattinī hotī”ti.
These are the three situations in which conversation flows.”

3.45 - AN 3.45 Paṇḍita: Wise

45. Paṇḍitasutta
45. Wise
“Tīṇimāni, bhikkhave, paṇḍitapaññattāni sappurisapaññattāni.
“monks, these three things are recommended by wise and good people.
Katamāni tīṇi?
What three?
Dānaṃ, bhikkhave, paṇḍitapaññattaṃ sappurisapaññattaṃ.
Giving,
Pabbajjā, bhikkhave, paṇḍitapaññattā sappurisapaññattā.
going forth,
Mātāpitūnaṃ, bhikkhave, upaṭṭhānaṃ paṇḍitapaññattaṃ sappurisapaññattaṃ.
and taking care of your mother and father.
Imāni kho, bhikkhave, tīṇi paṇḍitapaññattāni sappurisapaññattānīti.
These are the three things recommended by wise and good people.”
Sabbhi dānaṃ upaññattaṃ,
“The viruous recommend giving,
ahiṃsā saṃyamo damo;
harmlessness, restraint, and taming;
Mātāpitu upaṭṭhānaṃ,
looking after your mother and father,
santānaṃ brahmacārinaṃ.
and peaceful spiritual practitioners.
Sataṃ etāni ṭhānāni,
These are the things recommended by the good,
yāni sevetha paṇḍito;
which the astute should cultivate.
Ariyo dassanasampanno,
A noble one, having vision,
sa lokaṃ bhajate sivan”ti.
will enjoy a world of pleasure.”

3.46 - AN 3.46 Sīlavanta: Ethical

46. Sīlavantasutta
46. Ethical
“Yaṃ, bhikkhave, sīlavanto pabbajitā gāmaṃ vā nigamaṃ vā upanissāya viharanti.
“monks, when ethical renunciates are supported by a town or village,
Tattha manussā tīhi ṭhānehi bahuṃ puññaṃ pasavanti.
the people there make much merit in three ways.
Katamehi tīhi?
What three?
Kāyena, vācāya, manasā.
By way of body, speech, and mind.
Yaṃ, bhikkhave, sīlavanto pabbajitā gāmaṃ vā nigamaṃ vā upanissāya viharanti.
When ethical renunciates are supported by a town or village,
Tattha manussā imehi tīhi ṭhānehi bahuṃ puññaṃ pasavantī”ti.
the people there make much merit in these three ways.”

3.47 - AN 3.47 Saṅkhatalakkhaṇa: Characteristics of the Conditioned

47. Saṅkhatalakkhaṇasutta
47. Characteristics of the Conditioned
“Tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇāni.
“monks, conditioned dharma have these three characteristics.
Katamāni tīṇi?
What three?
Uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
Arising is evident, vanishing is evident, and change while persisting is evident.
Imāni kho, bhikkhave, tīṇi saṅkhatassa saṅkhatalakkhaṇānī”ti.
These are the three characteristics of conditioned dharma.”
Asaṅkhatalakkhaṇasutta
Characteristics of the Unconditioned
“Tīṇimāni, bhikkhave, asaṅkhatassa asaṅkhatalakkhaṇāni.
“Unconditioned dharma have these three characteristics.
Katamāni tīṇi?
What three?
Na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṃ paññāyati.
No arising is evident, no vanishing is evident, and no change while persisting is evident.
Imāni kho, bhikkhave, tīṇi asaṅkhatassa asaṅkhatalakkhaṇānī”ti.
These are the three characteristics of unconditioned dharma.”

3.48 - AN 3.48 Pabbatarāja: The King of Mountains

48. Pabbatarājasutta
48. The King of Mountains
“Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā tīhi vaḍḍhīhi vaḍḍhanti.
“monks, great sal trees grow in three ways supported by the Himalayas, the king of mountains.
Katamāhi tīhi?
What three?
Sākhāpattapalāsena vaḍḍhanti, tacapapaṭikāya vaḍḍhanti, pheggusārena vaḍḍhanti.
The branches, leaves, and foliage; the bark and shoots; and the softwood and heartwood.
Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā imāhi tīhi vaḍḍhīhi vaḍḍhanti.
Great sal trees grow in these three ways supported by the Himalayas, the king of mountains.
Evamevaṃ kho, bhikkhave, saddhaṃ kulapatiṃ nissāya anto jano tīhi vaḍḍhīhi vaḍḍhati.
In the same way, a family grows in three ways supported by a family head with earned-trust.
Katamāhi tīhi?
What three?
Saddhāya vaḍḍhati, sīlena vaḍḍhati, paññāya vaḍḍhati.
earned-trust, ethics, and wisdom.
Saddhaṃ, bhikkhave, kulapatiṃ nissāya anto jano imāhi tīhi vaḍḍhīhi vaḍḍhatīti.
A family grows in these three ways supported by a family head with earned-trust.”
Yathāpi pabbato selo,
“Supported by the mountain crags
araññasmiṃ brahāvane;
in the wilds, the formidable forest,
Taṃ rukkhā upanissāya,
the tree grows
vaḍḍhante te vanappatī.
to become lord of the forest.
Tatheva sīlasampannaṃ,
So too, when the family head
saddhaṃ kulapatiṃ idha;
is ethical and earned-trustful,
Upanissāya vaḍḍhanti,
supported by them, they grow:
puttadārā ca bandhavā;
children, partners, and kin,
Amaccā ñātisaṅghā ca,
colleagues, relatives,
ye cassa anujīvino.
and those dependent for their livelihood.
Tyāssa sīlavato sīlaṃ,
Seeing the ethical conduct of the virtuous,
cāgaṃ sucaritāni ca;
the generosity and good deeds,
Passamānānukubbanti,
those who have discernment
attamatthaṃ vicakkhaṇā.
do likewise.
Idha dhammaṃ caritvāna,
Having practiced The Dharma here,
maggaṃ sugatigāminaṃ;
the path that goes to a good place,
Nandino devalokasmiṃ,
they delight in the heavenly realm,
modanti kāmakāmino”ti.
enjoying all the pleasures they desire.”

3.49 - AN 3.49 Ātappakaraṇīya: ardent

49. Ātappakaraṇīyasutta
49. ardent
“Tīhi, bhikkhave, ṭhānehi ātappaṃ karaṇīyaṃ.
“In three situations, monks, you should be ardent.
Katamehi tīhi?
What three?
Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya ātappaṃ karaṇīyaṃ, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya ātappaṃ karaṇīyaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsanāya ātappaṃ karaṇīyaṃ.
You should be ardent to prevent bad, unskillful Dharmas from arising. You should be ardent to give rise to skillful Dharmas. And you should be ardent to endure physical pain—intense, severe, acute, unpleasant, disagreeable, life-threatening.
Imehi tīhi, bhikkhave, ṭhānehi ātappaṃ karaṇīyaṃ.
In these three situations, you should be ardent.
Yato kho, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya ātappaṃ karoti, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya ātappaṃ karoti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsanāya ātappaṃ karoti.
It’s a monk who is ardent to prevent bad, unskillful Dharmas from arising. They’re ardent to give rise to skillful Dharmas. And they’re ardent to endure physical pain—intense, severe, acute, unpleasant, disagreeable, life-threatening.
Ayaṃ vuccati, bhikkhave, bhikkhu ātāpī nipako sato sammā dukkhassa antakiriyāyā”ti.
This is called a monk who is ardent, self-disciplined, and rememberful so as to rightly make an end of suffering.”

3.50 - AN 3.50 Mahācora: A Master Thief

50. Mahācorasutta
50. A Master Thief
“Tīhi, bhikkhave, aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati.
“monks, a master thief with three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.
Katamehi tīhi?
What three?
Idha, bhikkhave, mahācoro visamanissito ca hoti, gahananissito ca hoti, balavanissito ca hoti.
A master thief relies on uneven ground, on thick cover, and on powerful individuals.
Kathañca, bhikkhave, mahācoro visamanissito hoti?
And how does a master thief rely on uneven ground?
Idha, bhikkhave, mahācoro nadīviduggaṃ vā nissito hoti pabbatavisamaṃ vā.
It’s when a master thief relies on inaccessible riverlands or rugged mountains.
Evaṃ kho, bhikkhave, mahācoro visamanissito hoti.
That’s how a master thief relies on uneven ground.
Kathañca, bhikkhave, mahācoro gahananissito hoti?
And how does a master thief rely on thick cover?
Idha, bhikkhave, mahācoro tiṇagahanaṃ vā nissito hoti, rukkhagahanaṃ vā rodhaṃ vā mahāvanasaṇḍaṃ vā.
It’s when a master thief relies on thick grass, thick trees, a ridge, or a large dense wood.
Evaṃ kho, bhikkhave, mahācoro gahananissito hoti.
That’s how a master thief relies on thick cover.
Kathañca, bhikkhave, mahācoro balavanissito hoti?
And how does a master thief rely on powerful individuals?
Idha, bhikkhave, mahācoro rājānaṃ vā rājamahāmattānaṃ vā nissito hoti.
It’s when a master thief relies on rulers or their ministers.
Tassa evaṃ hoti:
They think:
‘sace maṃ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti.
‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’
Sace naṃ koci kiñci āha, tyāssa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti.
And that’s exactly what happens.
Evaṃ kho, bhikkhave, mahācoro balavanissito hoti.
That’s how a master thief relies on powerful individuals.
Ime kho, bhikkhave, tīhi aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati.
A master thief with these three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.
Evamevaṃ kho, bhikkhave, tīhi aṅgehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.
In the same way, when a bad monk has three factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamehi tīhi?
What three?
Idha, bhikkhave, pāpabhikkhu visamanissito ca hoti gahananissito ca balavanissito ca.
A bad monk relies on uneven ground, on thick cover, and on powerful individuals.
Kathañca, bhikkhave, pāpabhikkhu visamanissito hoti?
And how does a bad monk rely on uneven ground?
Idha, bhikkhave, pāpabhikkhu visamena kāyakammena samannāgato hoti, visamena vacīkammena samannāgato hoti, visamena manokammena samannāgato hoti.
It’s when a bad monk has unethical conduct by way of body, speech, and mind.
Evaṃ kho, bhikkhave, pāpabhikkhu visamanissito hoti.
That’s how a bad monk relies on uneven ground.
Kathañca, bhikkhave, pāpabhikkhu gahananissito hoti?
And how does a bad monk rely on thick cover?
Idha, bhikkhave, pāpabhikkhu micchādiṭṭhiko hoti, antaggāhikāya diṭṭhiyā samannāgato hoti.
It’s when a bad monk has wrong view, he’s attached to an extremist view.
Evaṃ kho, bhikkhave, pāpabhikkhu gahananissito hoti.
That’s how a bad monk relies on thick cover.
Kathañca, bhikkhave, pāpabhikkhu balavanissito hoti?
And how does a bad monk rely on powerful individuals?
Idha, bhikkhave, pāpabhikkhu rājānaṃ vā rājamahāmattānaṃ vā nissito hoti.
It’s when a bad monk relies on rulers or their ministers.
Tassa evaṃ hoti:
They think:
‘sace maṃ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti.
‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’
Sace naṃ koci kiñci āha, tyāssa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti.
And that’s exactly what happens.
Evaṃ kho, bhikkhave, pāpabhikkhu balavanissito hoti.
That’s how a bad monk relies on powerful individuals.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatī”ti.
When a bad monk has these three factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.”
(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 3
Numbered Discourses 3

3..6.. - AN 3 vagga 6 Brāhmaṇa: Brahmins

6. Brāhmaṇavagga
6. Brahmins

3.51 - AN 3.51 Paṭhamadvebrāhmaṇa: Two Brahmins (1st)

51. Paṭhamadvebrāhmaṇasutta
51. Two Brahmins (1st)
Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu.
Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, a hundred and twenty years old—went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side, and said to the Buddha:
“mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā;
“We brahmins, Master Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old.
te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā.
And we haven’t done what is good and skillful, nor have we made a shelter from fear.
Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā”ti.
Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.”
“Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā;
“Indeed, brahmins, you’re old, elderly and senior.
te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā.
And you haven’t done what is good and skillful, nor have you made a shelter from fear.
Upanīyati kho ayaṃ, brāhmaṇā, loko jarāya byādhinā maraṇena.
This world is led on by old age, sickness, and death.
Evaṃ upanīyamāne kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṃyamo vācāya saṃyamo manasā saṃyamo, taṃ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcāti.
But restraint here by way of body, speech, and mind is the shelter, protection, island, refuge, and haven for the departed.”
Upanīyati jīvitamappamāyu,
“This life, so very short, is led onward.
Jarūpanītassa na santi tāṇā;
There’s no shelter for someone who’s been led on by old age.
Etaṃ bhayaṃ maraṇe pekkhamāno,
Seeing this peril in death,
Puññāni kayirātha sukhāvahāni.
you should do good deeds that bring happiness.
Yodha kāyena saṃyamo,
The restraint practiced here—
Vācāya uda cetasā;
of body, speech, and mind—
Taṃ tassa petassa sukhāya hoti,
leads the departed to happiness,
Yaṃ jīvamāno pakaroti puññan”ti.
as the good deeds done while living.”

3.52 - AN 3.52 Dutiyadvebrāhmaṇa: Two Brahmins (2nd)

52. Dutiyadvebrāhmaṇasutta
52. Two Brahmins (2nd)
Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ:
Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, being a hundred and twenty years old—went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā;
“We brahmins, Master Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old.
te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā.
And we haven’t done what is good and skillful, nor have we made a shelter from fear.
Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā”ti.
Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.”
“Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā;
“Indeed, brahmins, you’re old, elderly and senior.
te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā.
And you haven’t done what is good and skillful, nor have you made a shelter from fear.
Āditto kho ayaṃ, brāhmaṇā, loko jarāya byādhinā maraṇena.
This world is burning with old age, sickness, and death.
Evaṃ āditte kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṃyamo vācāya saṃyamo manasā saṃyamo, taṃ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcāti.
But restraint here by way of body, speech, and mind is the shelter, protection, island, refuge, and haven for the departed.”
Ādittasmiṃ agārasmiṃ,
“When your house is on fire,
yaṃ nīharati bhājanaṃ;
you rescue the pot
Taṃ tassa hoti atthāya,
that’s useful,
no ca yaṃ tattha ḍayhati.
not the one that’s burnt.
Evaṃ āditto kho loko,
And as the world is on fire
jarāya maraṇena ca;
with old age and death,
Nīharetheva dānena,
you should rescue by giving,
dinnaṃ hoti sunīhataṃ.
for what’s given is rescued.
Yodha kāyena saṃyamo,
The restraint practiced here—
Vācāya uda cetasā;
of body, speech, and mind—
Taṃ tassa petassa sukhāya hoti,
leads the departed to happiness,
Yaṃ jīvamāno pakaroti puññan”ti.
as the good deeds done while living.”

3.53 - AN 3.53 Aññatarabrāhmaṇa: A Certain Brahmin

53. Aññatarabrāhmaṇasutta
53. A Certain Brahmin
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi … pe … ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:
Then a brahmin went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:
“‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati.
“Master Gotama, they speak of ‘a teaching realizable in this very life’.
Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?
In what way is The Dharma realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.
“A greedy person, overcome and overwhelmed by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Ratto kho … pe … kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
Rāge pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.
Ratto kho … pe … attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti.
Rāge pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti … pe ….
This is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.
A hateful person, overcome by hate, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Dose pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.
When hate has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti … pe ….
This, too, is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.
A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.
This, too, is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.
“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

3.54 - AN 3.54 Paribbājaka: A Wanderer

54. Paribbājakasutta
54. A Wanderer
Atha kho aññataro brāhmaṇaparibbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … ekamantaṃ nisinno kho so brāhmaṇaparibbājako bhagavantaṃ etadavoca:
Then a brahmin wanderer went up to the Buddha … Seated to one side he said to the Buddha:
“‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati.
“Master Gotama, they speak of ‘a teaching realizable in this very life’.
Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?
In what way is The Dharma realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.
“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.
When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
A greedy person does bad things by way of body, speech, and mind.
Rāge pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.
When greed has been given up, they don’t do bad things by way of body, speech, and mind.
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti.
A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both.
Rāge pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.
When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both.
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti … pe ….
This is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Duṭṭho kho, brāhmaṇa, dosena … pe …
A hateful person …
mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.
A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto, kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
A deluded person does bad things by way of body, speech, and mind.
Mohe pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.
When delusion has been given up, they don’t do bad things by way of body, speech, and mind.
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti.
A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both.
Mohe pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.
When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both.
Evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.
This, too, is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
“Abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent!
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

3.55 - AN 3.55 Nibbuta: nirvana'd

55. Nibbutasutta
55. nirvana'd
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:
Then the brahmin Jāṇussoṇi went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“‘sandiṭṭhikaṃ nibbānaṃ sandiṭṭhikaṃ nibbānan’ti, bho gotama, vuccati.
“Master Gotama, they say that ‘nirvana is realizable in this very life’.
Kittāvatā nu kho, bho gotama, sandiṭṭhikaṃ nibbānaṃ hoti akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhī”ti?
In what way is nirvana realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.
“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.
When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Evampi kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti.
This is how nirvana is realizable in this very life.
Duṭṭho kho, brāhmaṇa … pe …
A hateful person …
mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.
A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Evampi kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti.
This, too, is how nirvana is realizable in this very life.
Yato kho ayaṃ, brāhmaṇa, anavasesaṃ rāgakkhayaṃ paṭisaṃvedeti, anavasesaṃ dosakkhayaṃ paṭisaṃvedeti, anavasesaṃ mohakkhayaṃ paṭisaṃvedeti;
When you experience the ending of greed, hate, and delusion without anything left over,
evaṃ kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhī”ti.
that’s how nirvana is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
“Abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent!
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

3.56 - AN 3.56 Paloka: Falling Apart

56. Palokasutta
56. Falling Apart
Atha kho aññataro brāhmaṇamahāsālo yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so brāhmaṇamahāsālo bhagavantaṃ etadavoca:
Then a well-to-do Brahmin went up to the Buddha, and seated to one side he said to him:
“sutaṃ metaṃ, bho gotama, pubbakānaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:
“Master Gotama, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
‘pubbe sudaṃ ayaṃ loko avīci maññe phuṭo ahosi manussehi, kukkuṭasaṃpātikā gāmanigamarājadhāniyo’ti.
‘In the old days this world was as crowded as hell, just full of people. The villages, towns and capital cities were no more than a chicken’s flight apart.’
Ko nu kho, bho gotama, hetu ko paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti?
What is the cause, sir, what is the reason why these days human numbers have dwindled, a decline in population is evident, and whole villages, towns, cities, and countries have disappeared?”
“Etarahi, brāhmaṇa, manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā.
“These days, brahmin, humans just love illicit desire. They’re overcome by immoral greed, and mired in wrong thoughts.
Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṃ jīvitā voropenti, tena bahū manussā kālaṃ karonti.
Taking up sharp knives, they murder each other. And so many people perish.
Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.
This is the cause, this is the reason why these days human numbers have dwindled.
Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā.
Furthermore, because these days humans just love illicit desire …
Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ devo na sammādhāraṃ anuppavecchati.
the heavens don’t provide enough rain,
Tena dubbhikkhaṃ hoti dussassaṃ setaṭṭhikaṃ salākāvuttaṃ.
so there’s famine, a bad harvest, with blighted crops that turn to straw.
Tena bahū manussā kālaṃ karonti.
And so many people perish.
Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.
This is the cause, this is the reason why these days human numbers have dwindled.
Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā.
Furthermore, because these days humans just love illicit desire …
Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ yakkhā vāḷe amanusse ossajjanti, tena bahū manussā kālaṃ karonti.
native spirits let vicious monsters loose. And so many people perish.
Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti.
This is the cause, this is the reason why these days human numbers have dwindled.”
“Abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent!
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

3.57 - AN 3.57 Vacchagotta: Vacchagotta

57. Vacchagottasutta
57. Vacchagotta
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the wanderer Vacchagotta went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“sutaṃ metaṃ, bho gotama, samaṇo gotamo evamāha:
“I have heard, Master Gotama, that the ascetic Gotama says this:
‘mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ;
‘Gifts should only be given to me, not to others.
mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ;
Gifts should only be given to my disciples, not to the disciples of others.
mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ;
Only what is given to me is very fruitful, not what is given to others.
mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti.
Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’
Ye te, bho gotama, evamāhaṃsu ‘samaṇo gotamo evamāha:
“mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ.
Mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ.
Mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ.
Mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan”’ti.
Kacci te bhoto gotamassa vuttavādino na ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgacchati?
I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with The Dharma? Are there any legitimate grounds for rebuke and criticism?
Anabbhakkhātukāmā hi mayaṃ bhavantaṃ gotaman”ti.
For we don’t want to misrepresent Master Gotama.”
“Ye te, vaccha, evamāhaṃsu:
“Vaccha, those who say this
‘samaṇo gotamo evamāha:
“mayhameva dānaṃ dātabbaṃ … pe …
nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan”’ti
na me te vuttavādino. Abbhācikkhanti ca pana maṃ asatā abhūtena.
do not repeat what I have said. They misrepresent me with what is false and untrue.
Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko.
Anyone who prevents another from giving makes an obstacle and a barrier for three people.
Katamesaṃ tiṇṇaṃ?
What three?
Dāyakassa puññantarāyakaro hoti, paṭiggāhakānaṃ lābhantarāyakaro hoti, pubbeva kho panassa attā khato ca hoti upahato ca.
The giver is obstructed from making merit. The receiver is obstructed from getting what is offered. And they’ve already broken and damaged themselves.
Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so imesaṃ tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko.
Anyone who prevents another from giving makes an obstacle and a barrier for these three people.
Ahaṃ kho pana, vaccha, evaṃ vadāmi:
Vaccha, this is what I say:
‘ye hi te candanikāya vā oligalle vā pāṇā, tatrapi yo thālidhovanaṃ vā sarāvadhovanaṃ vā chaḍḍeti:
‘You even make merit by tipping out dish-washing water in a cesspool or a sump with living creatures in it, thinking:
“ye tattha pāṇā te tena yāpentū”’ti, tato nidānampāhaṃ, vaccha, puññassa āgamaṃ vadāmi.
“May any creatures here be nourished!”’
Ko pana vādo manussabhūte.
How much more then for human beings!
Api cāhaṃ, vaccha, sīlavato dinnaṃ mahapphalaṃ vadāmi, no tathā dussīlassa, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato.
However, I say that a gift to an ethical person is more fruitful than one to an unethical person. They’ve given up five factors, and possess five factors.
Katamāni pañcaṅgāni pahīnāni honti?
What are the five factors they’ve given up?
Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti.
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Imāni pañcaṅgāni vippahīnāni honti.
These are the five factors they’ve given up.
Katamehi pañcahi aṅgehi samannāgato hoti?
What are the five factors they possess?
Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti;
The entire spectrum of an adept’s ethics, undistractible-lucidity, wisdom, freedom, and knowledge and vision of freedom.
imehi pañcahi aṅgehi samannāgato hoti.
These are the five factors they possess.
Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṃ mahapphalanti vadāmīti.
I say that a gift to anyone who has given up these five factors and possesses these five factors is very fruitful.”
Iti kaṇhāsu setāsu,
“Cows may be black or white,
rohiṇīsu harīsu vā;
red or tawny,
Kammāsāsu sarūpāsu,
mottled or uniform,
gosu pārevatāsu vā.
or pigeon-colored.
Yāsu kāsuci etāsu,
but when one is born among them,
danto jāyati puṅgavo;
the bull that’s tamed,
Dhorayho balasampanno,
—a behemoth, powerful,
kalyāṇajavanikkamo;
well-paced in pulling forward—
Tameva bhāre yuñjanti,
they yoke the load just to him,
nāssa vaṇṇaṃ parikkhare.
regardless of his color.
Evamevaṃ manussesu,
So it is for humans,
yasmiṃ kasmiñci jātiye;
wherever they may be born,
Khattiye brāhmaṇe vesse,
—among warrior-nobles, brahmins, merchants,
sudde caṇḍālapukkuse.
workers, or outcasts and scavengers—
Yāsu kāsuci etāsu,
one is born among them,
danto jāyati subbato;
tamed, true to their vows.
Dhammaṭṭho sīlasampanno,
Firm in dharma, accomplished in ethical conduct,
saccavādī hirīmano.
truthful, conscientious,
Pahīnajātimaraṇo,
they’ve given up birth and death.
brahmacariyassa kevalī;
Complete in the spiritual journey,
Pannabhāro visaṃyutto,
with burden put down, detached,
katakicco anāsavo.
they’ve completed the task and are free of defilements.
Pāragū sabbadhammānaṃ,
Gone beyond all things,
anupādāya nibbuto;
they’re nirvana'd by not grasping.
Tasmiṃyeva viraje khette,
In that flawless field,
vipulā hoti dakkhiṇā.
a teacher’s offering is abundant.
Bālā ca avijānantā,
Fools who don’t understand,
dummedhā assutāvino;
—stupid, uneducated—
Bahiddhā denti dānāni,
give their gifts to those outside,
na hi sante upāsare.
and don’t attend the peaceful ones.
Ye ca sante upāsanti,
But those who do attend the peaceful ones,
sappaññe dhīrasammate;
—wise, esteemed as sages—
Saddhā ca nesaṃ sugate,
and whose earned-trust in the Holy One
mūlajātā patiṭṭhitā.
has roots planted deep,
Devalokañca te yanti,
they go to the realm of the gods,
kule vā idha jāyare;
or are born here in a good family.
Anupubbena nibbānaṃ,
Gradually those astute ones
adhigacchanti paṇḍitā”ti.
reach nirvana.”

3.58 - AN 3.58 Tikaṇṇa: Tikaṇṇa

58. Tikaṇṇasutta
58. Tikaṇṇa
Atha kho tikaṇṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ … pe …
Then Tikaṇṇa the brahmin went up to the Buddha, and exchanged greetings with him.
ekamantaṃ nisinno kho tikaṇṇo brāhmaṇo bhagavato sammukhā tevijjānaṃ sudaṃ brāhmaṇānaṃ vaṇṇaṃ bhāsati:
Seated to one side Tikaṇṇa, in front of the Buddha, praised the brahmins who were expert in the three Vedas.
“evampi tevijjā brāhmaṇā, itipi tevijjā brāhmaṇā”ti.
“Such are the brahmins, masters of the three Vedic knowledges! Thus are the brahmins, masters of the three Vedic knowledges!”
“Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpentī”ti?
“But brahmin, how do the brahmins describe a brahmin who is master of the three Vedic knowledges?”
“Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti.
“Master Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. He recites and remembers the hymns, and is an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.
Evaṃ kho, bho gotama, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpentī”ti.
That’s how the brahmins describe a brahmin who is master of the three Vedic knowledges.”
“Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti.
“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.”
“Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti?
“But Master Gotama, how is one a master of the three knowledges in the training of the noble one?
Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī”ti.
Master Gotama, please teach me this.”
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho tikaṇṇo brāhmaṇo bhagavato paccassosi.
“Yes sir,” Tikaṇṇa replied.
Bhagavā etadavoca:
The Buddha said this:
“Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
“Brahmin, it’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
With the giving up of pleasure and pain, and the ending of former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ. Tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
Ayamassa paṭhamā vijjā adhigatā hoti;
This is the first knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.
Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā … pe … manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings, alas, did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Ayamassa dutiyā vijjā adhigatā hoti;
This is the second knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.
Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati;
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘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.’
Ayamassa tatiyā vijjā adhigatā hoti;
This is the third knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharatoti.
Ignorance is destroyed and knowledge has arisen; darkness is destroyed, and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.”
Anuccāvacasīlassa,
“For someone whose ethical conduct doesn’t waver,
nipakassa ca jhāyino;
who is self-disciplined, practicing jhāna;
Cittaṃ yassa vasībhūtaṃ,
whose mind is mastered,
ekaggaṃ susamāhitaṃ.
unified, serene.
Taṃ ve tamonudaṃ dhīraṃ,
That wise one dispels the darkness,
tevijjaṃ maccuhāyinaṃ;
master of the three knowledges, destroyer of death.
Hitaṃ devamanussānaṃ,
For the welfare of gods and humans,
āhu sabbappahāyinaṃ.
he’s given up everything, they say.
Tīhi vijjāhi sampannaṃ,
Accomplished in the three knowledges,
asammūḷhavihārinaṃ;
living without confusion,
Buddhaṃ antimadehinaṃ,
bearing the final body,
taṃ namassanti gotamaṃ.
they revere the awakened Gotama.
Pubbenivāsaṃ yo vedī,
Who knows their past lives,
saggāpāyañca passati;
and sees heaven and places of loss,
Atho jātikkhayaṃ patto,
and has attained the end of rebirth,
abhiññāvosito muni.
that sage has perfect insight.
Etāhi tīhi vijjāhi,
It’s because of these three knowledges
tevijjo hoti brāhmaṇo;
that a brahmin is a master of the three knowledges.
Tamahaṃ vadāmi tevijjaṃ,
That’s who I call a three-knowledge master,
nāññaṃ lapitalāpananti.
and not the other one, the lip-reciter.”
Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti.
“This, brahmin, is a master of the three knowledges in the training of the noble one.”
“Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti.
“Master Gotama, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.
Imassa ca pana, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ.
And, Master Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the noble one.
Abhikkantaṃ, bho gotama … pe …
Excellent, Master Gotama! Excellent!
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

3.59 - AN 3.59 Jāṇussoṇi: Jāṇussoṇi

59. Jāṇussoṇisutta
59. Jāṇussoṇi
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ … pe … ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:
Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:
“yassassu, bho gotama, yañño vā saddhaṃ vā thālipāko vā deyyadhammaṃ vā, tevijjesu brāhmaṇesu dānaṃ dadeyyā”ti.
“Master Gotama, whoever has a sacrifice, an offering of food for ancestors, a dish of milk-rice prepared for an auspicious ceremony, or a gift to give, should give it to the brahmins who have mastered the three Vedic knowledges.”
“Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā tevijjaṃ paññapentī”ti?
“But brahmin, how do the brahmins describe a brahmin who is an expert in the three Vedas?”
“Idha kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti.
“Master Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. He recites and remembers the hymns, and is an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.
Evaṃ kho, bho gotama, brāhmaṇā tevijjaṃ paññapentī”ti.
That’s how the brahmins describe a brahmin who is an expert of the three Vedas.”
“Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti.
“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.”
“Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti?
“But Master Gotama, how is one a master of the three knowledges in the training of the noble one?
Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī”ti.
Master Gotama, please teach me this.”
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.
“Yes sir,” Jāṇussoṇi replied.
Bhagavā etadavoca:
The Buddha said this:
“Idha pana, brāhmaṇa, bhikkhu vivicceva kāmehi … pe …
“Brahmin, it’s when a monk, quite secluded from sensual pleasures …
catutthaṃ jhānaṃ upasampajja viharati.
… enters and remains in the fourth jhāna.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
They recollect many kinds of past lives, with features and details.
Ayamassa paṭhamā vijjā adhigatā hoti;
This is the first knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.
Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti.
With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds.
Ayamassa dutiyā vijjā adhigatā hoti;
This is the second knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.
Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati;
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘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.’
Ayamassa tatiyā vijjā adhigatā hoti;
This is the third knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharatoti.
Ignorance is destroyed and knowledge has arisen; darkness is destroyed, and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.”
Yo sīlabbatasampanno,
“One who is perfect in precepts and observances,
pahitatto samāhito;
resolute and composed,
Cittaṃ yassa vasībhūtaṃ,
whose mind is mastered,
ekaggaṃ susamāhitaṃ.
unified, serene;
Pubbenivāsaṃ yo vedī,
who knows their past lives,
saggāpāyañca passati;
and sees heaven and places of loss,
Atho jātikkhayaṃ patto,
and has attained the end of rebirth,
abhiññāvosito muni.
that sage has perfect insight.
Etāhi tīhi vijjāhi,
Because of these three knowledges
tevijjo hoti brāhmaṇo;
a brahmin is a master of the three knowledges.
Tamahaṃ vadāmi tevijjaṃ,
That’s who I call a three-knowledge master,
nāññaṃ lapitalāpananti.
and not the other one, the lip-reciter.”
Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti.
“This, brahmin, is a master of the three knowledges in the training of the noble one.”
“Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti.
“Master Gotama, the master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.
Imassa ca, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ.
And, Master Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the noble one.
Abhikkantaṃ, bho gotama … pe …
Excellent, Master Gotama! Excellent!
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

3.60 - AN 3.60 Saṅgārava: (with brahmin named) Saṅgārava

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ )
(also see || MA 143 and FLP )
        AN 3.060.0 (intro)
        AN 3.060.1 (miracle #1: supernormal power, 6ab #1)
        AN 3.060.2 (miracle #2: mind reading)
            AN 3.060.2.1 (Miracle of telepathy, by sign or vision)
            AN 3.060.2.2 (Telepathy by talking to external beings)
            AN 3.060.2.3 (telepathy by directly “hearing” vitakka and vicara)
            AN 3.060.2.4 (Telepathy by 3⚡💭 abhiñña #3, mind encompass mind of someone who is in second jhāna or higher)
        AN 3.060.3 (miracle #3: instructing disciples to nirvāna by means of vitakka and vicāra)
        AN 3.060.4 (Buddha asks him, which of the 3 miracles is best?)
            AN 3.060.4.1 (brahmin says instructing disciples to nirvana is the best miracle)
            AN 3.060.4.5 (buddha tells brahmin he is rude for presuming Buddha possesses all of those powers)
        AN 3.060.5 (conclusion: Buddha says far more than 500 monks also possess these 3 miracles)

3.60.0 (intro)

Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“mayamassu, bho gotama, brāhmaṇā nāma.
“Master Gotama, we who are called brahmins
Yaññaṃ yajāmapi yajāpemapi.
make sacrifices and encourage others to make sacrifices.
Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṃ puññappaṭipadaṃ paṭipannā honti, yadidaṃ yaññādhikaraṇaṃ.
Now, Master Gotama, both of these people—the one who sacrifices and the one who encourages others to sacrifice—are doing good for many people on account of that sacrifice.
Yo panāyaṃ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṃ pabbajito ekamattānaṃ dameti, ekamattānaṃ sameti, ekamattānaṃ parinibbāpeti, evamassāyaṃ ekasārīrikaṃ puññappaṭipadaṃ paṭipanno hoti, yadidaṃ pabbajjādhikaraṇan”ti.
But, Master Gotama, when someone has gone forth from the lay life to homelessness, they tame, calm, and extinguish themselves alone. That being so, they are doing good for just one person on account of that going forth.”
“Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi.
“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, brāhmaṇa,
What do you think, brahmin?
idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.
A Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
So evamāha:
He says,
‘ethāyaṃ maggo ayaṃ paṭipadā yathāpaṭipanno ahaṃ anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā pavedemi;
‘Come, this is the path, this is the practice. Practicing like this, I realized the supreme culmination of the spiritual life with my own insight, and I make it known.
etha, tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
Please, all of you, practice like this, and you too will realize the supreme culmination of the spiritual life, and will live having realized it with your own insight.’
Iti ayañceva satthā dhammaṃ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.
So the teacher teaches Dhamma, and others practice accordingly, in their hundreds and thousands, and hundreds of thousands.
Taṃ kiṃ maññasi, brāhmaṇa,
What do you think, brahmin?
iccāyaṃ evaṃ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṃ pabbajjādhikaraṇan”ti?
This being so, are they doing good for just one person or for many people on account of going forth?”
“Iccāyampi, bho gotama, evaṃ sante anekasārīrikā puññappaṭipadā hoti, yadidaṃ pabbajjādhikaraṇan”ti.
“This being so, Master Gotama, they are doing good for many people on account of going forth.”
Evaṃ vutte, āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca:
When he said this, Venerable Ānanda said to Saṅgārava:
“imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā”ti?
“Brahmin, which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”
Evaṃ vutte, saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca:
Saṅgārava said to Ānanda:
“seyyathāpi bhavaṃ gotamo bhavaṃ cānando.
“Those such as Masters Gotama and Ānanda
Ete me pujjā, ete me pāsaṃsā”ti.
are honored and praised by me!”
Dutiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca:
For a second time, Ānanda said to Saṅgārava:
“na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi:
“Brahmin, I didn’t ask you
‘ke vā te pujjā ke vā te pāsaṃsā’ti?
who you honor and praise.
Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi:
I asked you,
‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’”ti?
which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”
Dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca:
For a second time Saṅgārava said to Ānanda:
“seyyathāpi bhavaṃ gotamo bhavaṃ cānando.
“Those such as Masters Gotama and Ānanda
Ete me pujjā, ete me pāsaṃsā”ti.
are honored and praised by me!”
Tatiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca:
For a third time, Ānanda said to Saṅgārava:
“na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi:
“Brahmin, I didn’t ask you
‘ke vā te pujjā ke vā te pāsaṃsā’ti?
who you honor and praise.
Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi:
I asked you,
‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’”ti?
which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”
Tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca:
For a third time Saṅgārava said to Ānanda:
“seyyathāpi bhavaṃ gotamo bhavaṃ cānando.
“Those such as Masters Gotama and Ānanda
Ete me pujjā, ete me pāsaṃsā”ti.
are honored and praised by me!”
Atha kho bhagavato etadahosi:
Then it occurred to the Buddha:
“yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṃ pañhaṃ puṭṭho saṃsādeti no vissajjeti.
“Though Ānanda asked him a sensible question three times, Saṅgārava falters without answering.
Yannūnāhaṃ parimoceyyan”ti.
Why don’t I give him a way out?”
Atha kho bhagavā saṅgāravaṃ brāhmaṇaṃ etadavoca:
Then the Buddha said to Saṅgārava:
“kā nvajja, brāhmaṇa, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī”ti?
“Brahmin, what came up in the conversation among the king’s retinue today, sitting together in the royal compound?”
“Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādi:
“Master Gotama, this came up:
‘pubbe sudaṃ appatarā ceva bhikkhū ahesuṃ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassesuṃ;
‘Formerly, it seems, there were fewer monks, but more of them displayed superhuman demonstrations of psychic power;
etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassentī’ti.
while these days, there are more monks, but fewer display superhuman demonstrations of psychic power.’
Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī”ti.
This is what came up in the conversation among the king’s retinue today, while sitting together in the royal compound.”

(Buddha describes 3 types of miracles)

“Tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni.
“Brahmin, there are three kinds of demonstration.
Katamāni tīṇi?
What three?
Iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ, anusāsanīpāṭihāriyaṃ.
A demonstration of psychic power, a demonstration of revealing, and an instructional demonstration.

3.60.1 (miracle #1: supernormal power, 6ab #1)

(see 1⚡🕴️ )
Katamañca, brāhmaṇa, iddhipāṭihāriyaṃ?
And what is the demonstration of psychic power?
Idha, brāhmaṇa, ekacco anekavihitaṃ iddhividhaṃ paccanubhoti: ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti’.
It’s when someone wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.
Idaṃ vuccati, brāhmaṇa, iddhipāṭihāriyaṃ.
This is called the demonstration of psychic power.

3.60.2 (miracle #2: mind reading)

Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṃ?
And what is the demonstration of revealing?

3.60.2.1 (Miracle of telepathy, by sign or vision)

Idha, brāhmaṇa, ekacco nimittena ādisati:
In one case, someone reveals by means of a sign:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
So bahuñcepi ādisati tatheva taṃ hoti, no aññathā.
And even if they reveal this many times, it turns out exactly so, not otherwise.

3.60.2.2 (Telepathy by talking to external beings)

Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati:
In another case, someone reveals after hearing it from humans or non-humans or deities:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
So bahuñcepi ādisati tatheva taṃ hoti, no aññathā.
And even if they reveal this many times, it turns out exactly so, not otherwise.

3.60.2.3 (telepathy by directly “hearing” vitakka and vicara)

Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati:
In another case, someone reveals by hearing the sound of thought spreading as someone thinks and considers:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
So bahuñcepi ādisati tatheva taṃ hoti, no aññathā.
And even if they reveal this many times, it turns out exactly so, not otherwise.

3.60.2.4 (Telepathy by 3⚡💭 abhiñña #3, mind encompass mind of someone who is in second jhāna or higher)

Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti:
In another case, someone comprehends the mind of a person who has attained the undistractible-lucidity that’s free of directing-thought and evaluation. They understand:
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti.
‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’
So bahuñcepi ādisati tatheva taṃ hoti, no aññathā.
And even if they reveal this many times, it turns out exactly so, not otherwise.
Idaṃ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṃ.
This is called the demonstration of revealing.

3.60.3 (miracle #3: instructing disciples to nirvāna by means of vitakka and vicāra)

Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṃ?
And what is an instructional demonstration?
Idha, brāhmaṇa, ekacco evamanusāsati:
It’s when someone instructs others like this:
‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti.
‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’
Idaṃ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṃ.
This is called an instructional demonstration.
(conclusion of the 3 types of miracles)
Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni.
These are the three kinds of demonstration.
Imesaṃ te, brāhmaṇa, tiṇṇaṃ pāṭihāriyānaṃ katamaṃ pāṭihāriyaṃ khamati abhikkantatarañca paṇītatarañcā”ti?
Of these three kinds of demonstration, which do you consider to be the finest?”

3.60.4 (Buddha asks him, which of the 3 miracles is best?)

“Tatra, bho gotama, yadidaṃ pāṭihāriyaṃ idhekacco anekavihitaṃ iddhividhaṃ paccanubhoti … pe …
“Regarding this, Master Gotama, a demonstration of psychic power
yāva brāhmalokāpi kāyena vasaṃ vatteti,
idaṃ, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti.
is experienced only by the one who performs it, occurring only to them.
Idaṃ me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.
This seems to me like a magic trick.
Yampidaṃ, bho gotama, pāṭihāriyaṃ idhekacco nimittena ādisati:
And the demonstration where someone reveals something by means of a sign,
‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuñcepi ādisati tatheva taṃ hoti, no aññathā.
Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati … pe …
or after hearing it from human, non-humans, or deities,
napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati … pe …
or by hearing the sound of thought spreading as someone thinks and considers,
napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti:
or by comprehending the mind of another person,
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṃ nāma vitakkaṃ vitakkessatī’ti, so bahuñcepi ādisati tatheva taṃ hoti, no aññathā.
Idampi, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti.
is also experienced only by the one who performs it, occurring only to them.
Idampi me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.
This also seems to me like a magic trick.

3.60.4.1 (brahmin says instructing disciples to nirvana is the best miracle)

Yañca kho idaṃ, bho gotama, pāṭihāriyaṃ idhekacco evaṃ anusāsati:
But as to the demonstration where someone instructs others:
‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti.
‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’
Idameva, bho gotama, pāṭihāriyaṃ khamati imesaṃ tiṇṇaṃ pāṭihāriyānaṃ abhikkantatarañca paṇītatarañca.
I prefer this demonstration, Master Gotama. It’s the finest of the three kinds of demonstration.
Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.
It’s incredible, Master Gotama, it’s amazing,
Yāvasubhāsitamidaṃ bhotā gotamena imehi ca mayaṃ tīhi pāṭihāriyehi samannāgataṃ bhavantaṃ gotamaṃ dhārema.
how well said this was said by Master Gotama. We regard Master Gotama as someone who possesses these three kinds of demonstration.
Bhavañhi gotamo anekavihitaṃ iddhividhaṃ paccanubhoti … pe … yāva brahmalokāpi kāyena vasaṃ vatteti,
For Master Gotama wields the many kinds of psychic power … controlling the body as far as the Brahmā realm.
bhavañhi gotamo avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti:
And Master Gotama comprehends the mind of another person who has attained the undistractible-lucidity that is free of directing-thought and evaluation. He understands:
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti.
‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’
Bhavañhi gotamo evamanusāsati:
And Master Gotama instructs others like this:
‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’”ti.
‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”

3.60.4.5 (buddha tells brahmin he is rude for presuming Buddha possesses all of those powers)

“Addhā kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā;
“Your words are clearly invasive and intrusive, brahmin.
api ca tyāhaṃ byākarissāmi.
Nevertheless, I will answer you.
Ahañhi, brāhmaṇa, anekavihitaṃ iddhividhaṃ paccanubhomi … pe … yāva brahmalokāpi kāyena vasaṃ vattemi.
For I do wield the many kinds of psychic power … controlling the body as far as the Brahmā realm.
Ahañhi, brāhmaṇa, avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāmi:
And I do comprehend the mind of another person who has attained the undistractible-lucidity that is free of directing-thought and evaluation. I understand:
‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti.
‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’
Ahañhi, brāhmaṇa, evamanusāsāmi:
And I do instruct others like this:
‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’”ti.
‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”

3.60.5 (conclusion: Buddha says far more than 500 monks also possess these 3 miracles)

“Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā”ti?
“But Master Gotama, is there even one other monk who possesses these three kinds of demonstration, apart from Master Gotama?”
“Na kho, brāhmaṇa, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye bhikkhū imehi tīhi pāṭihāriyehi samannāgatā”ti.
“There’s not just one hundred monks, brahmin, who possess these three kinds of demonstration, nor two, three, four, or five hundred, but many more than that.”
“Kahaṃ pana, bho gotama, etarahi te bhikkhū viharantī”ti?
“But where are these monks now staying?”
“Imasmiṃyeva kho, brāhmaṇa, bhikkhusaṃghe”ti.
“Right here, brahmin, in this Saṅgha of monks.”
“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.
“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
(end of sutta⏹️)
Aṅguttara Nikāya 3
Numbered Discourses 3

3..7.. - AN 3 vagga 7 Mahā: The Great Chapter

7. Mahāvagga
7. The Great Chapter

3.61 - AN 3.61 Titthāyatana: Sectarian Tenets

61. Titthāyatanasutta
61. Sectarian Tenets
“Tīṇimāni, bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.
“monks, these three sectarian tenets—as pursued, pressed, and grilled by the astute—when taken to their conclusion, end with inaction.
Katamāni tīṇi?
What three?
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
There are some ascetics and brahmins who have this doctrine and view:
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti.
‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.’
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
There are some ascetics and brahmins who have this doctrine and view:
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti.
‘Everything this individual experiences—pleasurable, painful, or neutral—is because of the Lord God’s creation.’
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
There are some ascetics and brahmins who have this doctrine and view:
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’ti.
‘Everything this individual experiences—pleasurable, painful, or neutral—has no cause or reason.’
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
Regarding this, I went up to the ascetics and brahmins whose view is that
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi:
everything that is experienced is because of past deeds, and I said to them:
‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino:
‘Is it really true that this is the venerables’ view?’
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū”’ti?
Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti.
And they answered, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:
I said to them:
‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’.
‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of past deeds.’
Pubbekataṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti.
Those who believe that past deeds are the most important thing have no enthusiasm or effort, no idea that there are things that should and should not be done.
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo.
Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unrememberful and careless, and can’t rightly be called ascetics.
Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti. (1)
This is my first legitimate refutation of the ascetics and brahmins who have this doctrine and view.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
Regarding this, I went up to the ascetics and brahmins whose view is that
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi:
everything that is experienced is because of the Lord God’s creation, and I said to them:
‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino—
‘Is it really true that this is the venerables’ view?’
yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti?
Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti.
And they answered, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:
I said to them:
‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’.
‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of the Lord God’s creation.’
Issaranimmānaṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti.
Those who believe that the Lord God’s creative power is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done.
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo.
Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unrememberful and careless, and can’t rightly be called ascetics.
Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu dutiyo sahadhammiko niggaho hoti. (2)
This is my second legitimate refutation of the ascetics and brahmins who have this doctrine and view.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
Regarding this, I went up to the ascetics and brahmins whose view is that
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi:
everything that is experienced has no cause or reason, and I said to them:
‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino—
‘Is it really true that this is the venerables’ view?’
yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’ti?
Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti.
And they answered, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:
I said to them:
‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā … pe … micchādiṭṭhikā bhavissanti ahetuappaccayā’”.
‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all without cause or reason.’
Ahetuappaccayaṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti.
Those who believe that the absence of cause or reason is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done.
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo.
Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unrememberful and careless, and can’t rightly be called ascetics.
Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu tatiyo sahadhammiko niggaho hoti. (3)
This is my third legitimate refutation of the ascetics and brahmins who have this doctrine and view.
Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.
These are the three sectarian tenets—as pursued, pressed, and grilled by the astute—which, when taken to their conclusion, end with inaction.
Ayaṃ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
But the Dhamma that I’ve taught is irrefutable, uncorrupted, beyond reproach, and not scorned by sensible ascetics and brahmins.
Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi?
What is the Dhamma that I’ve taught?
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
‘These are the six elements’: this is the Dhamma I’ve taught …
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
‘These are the six fields of contact’: this is the Dhamma I’ve taught …
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
‘“These are the six elements”: this is the Dhamma I’ve taught …’
Iti kho panetaṃ vuttaṃ.
That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?
and why did I say it?
Chayimā, bhikkhave, dhātuyo—
There are these six elements:
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
the elements of earth, water, fire, air, space, and consciousness.
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
‘These are the six elements’: this is the Dhamma I’ve taught …
Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
That’s what I said, and this is why I said it.
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
‘These are the six fields of contact’: this is the Dhamma I’ve taught …
Iti kho panetaṃ vuttaṃ.
That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?
and why did I say it?
Chayimāni, bhikkhave, phassāyatanāni—
There are these six fields of contact:
cakkhu phassāyatanaṃ, sotaṃ phassāyatanaṃ, ghānaṃ phassāyatanaṃ, jivhā phassāyatanaṃ, kāyo phassāyatanaṃ, mano phassāyatanaṃ.
eye, ear, nose, tongue, body, and mind.
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
‘These are the six fields of contact’: this is the Dhamma I’ve taught …
Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
That’s what I said, and this is why I said it.
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …
Iti kho panetaṃ vuttaṃ.
This is what I said,
Kiñcetaṃ paṭicca vuttaṃ?
and why did I say it?
Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati domanassaṭṭhāniyaṃ rūpaṃ upavicarati upekkhāṭṭhāniyaṃ rūpaṃ upavicarati,
Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimous-observation.
sotena saddaṃ sutvā …
Hearing a sound with the ear …
ghānena gandhaṃ ghāyitvā …
Smelling an odor with the nose …
jivhāya rasaṃ sāyitvā …
Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā …
Feeling a touch with the body …
manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati domanassaṭṭhāniyaṃ dhammaṃ upavicarati upekkhāṭṭhāniyaṃ dhammaṃ upavicarati.
Becoming conscious of a thought with the mind, one is preoccupied with a thought that’s a basis for happiness or sadness or equanimous-observation.
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …
Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
That’s what I said, and this is why I said it.
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
‘“These are the four noble truths”: this is the Dhamma I’ve taught …’
Iti kho panetaṃ vuttaṃ.
That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?
and why did I say it?
Channaṃ, bhikkhave, dhātūnaṃ upādāya gabbhassāvakkanti hoti;
Supported by the six elements, an embryo is conceived.
okkantiyā sati nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā.
When it is conceived, there are name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling.
Vediyamānassa kho panāhaṃ, bhikkhave, idaṃ dukkhanti paññapemi, ayaṃ dukkhasamudayoti paññapemi, ayaṃ dukkhanirodhoti paññapemi, ayaṃ dukkhanirodhagāminī paṭipadāti paññapemi.
It’s for one who feels that I declare: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ?
And what is the noble truth of suffering?
Jātipi dukkhā, jarāpi dukkhā, () maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ. Saṃkhittena pañcupādānakkhandhā dukkhā.
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.
This is called the noble truth of suffering.
Katamañca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ?
And what is the noble truth of the origin of suffering?
Avijjāpaccayā saṅkhārā,
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ,
co-doings are a condition for consciousness.
viññāṇapaccayā nāmarūpaṃ,
Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṃ,
Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso,
The six sense fields are conditions for contact.
phassapaccayā vedanā,
Contact is a condition for feeling.
vedanāpaccayā taṇhā,
Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ,
Craving is a condition for grasping.
upādānapaccayā bhavo,
Grasping is a condition for continued existence.
bhavapaccayā jāti,
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.
This is called the noble truth of the origin of suffering.
Katamañca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ?
And what is the noble truth of the cessation of suffering?
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho,
When co-doings cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho,
When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho,
When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho,
When the six sense fields cease, contact ceases.
phassanirodhā vedanānirodho,
When contact ceases, feeling ceases.
vedanānirodhā taṇhānirodho,
When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho,
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho,
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho,
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.
This is called the noble truth of the cessation of suffering.
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ?
And what is the noble truth of the practice that leads to the cessation of suffering?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
This is called the noble truth of the practice that leads to the cessation of suffering.
‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.
Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti.
That’s what I said, and this is why I said it.”

3.62 - AN 3.62 Bhaya: Perils

62. Bhayasutta
62. Perils
“Tīṇimāni, bhikkhave, amātāputtikāni bhayānīti assutavā puthujjano bhāsati.
“monks, an uneducated ordinary person speaks of three perils that tear mothers and children apart.
Katamāni tīṇi?
What three?
Hoti so, bhikkhave, samayo yaṃ mahāaggiḍāho vuṭṭhāti.
There comes a time when a great fire flares up,
Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti.
and it burns villages, towns, and cities.
Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati.
When this happens, a mother can’t find her child, and a child can’t find their mother.
Idaṃ, bhikkhave, paṭhamaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.
This is the first peril that tears mothers and children apart.
Puna caparaṃ, bhikkhave, hoti so samayo yaṃ mahāmegho vuṭṭhāti.
Furthermore, there comes a time when a great storm gathers,
Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati.
and it unleashes a mighty flood
Mahāudakavāhake kho pana, bhikkhave, sañjāyante tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti.
that sweeps away villages, towns, and cities.
Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati.
When this happens, a mother can’t find her child, and a child can’t find their mother.
Idaṃ, bhikkhave, dutiyaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.
This is the second peril that tears mothers and children apart.
Puna caparaṃ, bhikkhave, hoti so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti.
Furthermore, there comes a time of peril from wild savages, and the countryfolk mount their vehicles and flee everywhere.
Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati.
When this happens, a mother can’t find her child, and a child can’t find their mother.
Idaṃ, bhikkhave, tatiyaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.
This is the third peril that tears mothers and children apart.
Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti assutavā puthujjano bhāsati.
These are the three perils an uneducated ordinary person speaks of that tear mothers and children apart.
Tāni kho panimāni, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati.
monks, an uneducated ordinary person speaks of three perils that don’t tear mothers and children apart.
Katamāni tīṇi?
What three?
Hoti so, bhikkhave, samayo yaṃ mahāaggiḍāho vuṭṭhāti.
There comes a time when a great fire flares up,
Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti.
and it burns villages, towns, and cities.
Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati.
When this happens, sometimes a mother can find her child, and a child can find their mother.
Idaṃ, bhikkhave, paṭhamaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.
This is the first peril that doesn’t tear mothers and children apart.
Puna caparaṃ, bhikkhave, hoti so samayo yaṃ mahāmegho vuṭṭhāti.
Furthermore, there comes a time when a great storm gathers,
Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati.
and it unleashes a mighty flood
Mahāudakavāhake kho pana, bhikkhave, sañjāte tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti.
that sweeps away villages, towns, and cities.
Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati.
When this happens, sometimes a mother can find her child, and a child can find their mother.
Idaṃ, bhikkhave, dutiyaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.
This is the second peril that doesn’t tear mothers and children apart.
Puna caparaṃ, bhikkhave, hoti so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti.
Furthermore, there comes a time of peril from wild savages, and the countryfolk mount their vehicles and flee everywhere.
Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati.
When this happens, sometimes a mother can find her child, and a child can find their mother.
Idaṃ, bhikkhave, tatiyaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.
This is the third peril that doesn’t tear mothers and children apart.
Imāni kho, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati.
These are the three perils an uneducated ordinary person speaks of that don’t tear mothers and children apart.
Tīṇimāni, bhikkhave, amātāputtikāni bhayāni.
There are three perils that tear mothers and children apart.
Katamāni tīṇi?
What three?
Jarābhayaṃ, byādhibhayaṃ, maraṇabhayanti.
The perils of old age, sickness, and death.
Na, bhikkhave, mātā puttaṃ jīramānaṃ evaṃ labhati:
When a child is growing old, a mother doesn’t get her wish:
‘ahaṃ jīrāmi, mā me putto jīrī’ti;
‘Let me grow old, may my child not grow old!’
putto vā pana mātaraṃ jīramānaṃ na evaṃ labhati:
When a mother is growing old, a child doesn’t get their wish:
‘ahaṃ jīrāmi, mā me mātā jīrī’ti.
‘Let me grow old, may my mother not grow old!’
Na, bhikkhave, mātā puttaṃ byādhiyamānaṃ evaṃ labhati:
When a child is sick, a mother doesn’t get her wish:
‘ahaṃ byādhiyāmi, mā me putto byādhiyī’ti;
‘Let me be sick, may my child not be sick!’
putto vā pana mātaraṃ byādhiyamānaṃ na evaṃ labhati:
When a mother is sick, a child doesn’t get their wish:
‘ahaṃ byādhiyāmi, mā me mātā byādhiyī’ti.
‘Let me be sick, may my mother not be sick!’
Na, bhikkhave, mātā puttaṃ mīyamānaṃ evaṃ labhati:
When a child is dying, a mother doesn’t get her wish:
‘ahaṃ mīyāmi, mā me putto mīyī’ti;
‘Let me die, may my child not die!’
putto vā pana mātaraṃ mīyamānaṃ na evaṃ labhati:
When a mother is dying, a child doesn’t get their wish:
‘ahaṃ mīyāmi, mā me mātā mīyī’ti.
‘Let me die, may my mother not die!’
Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti.
These are the three perils that tear mothers from their children.
Atthi, bhikkhave, maggo atthi paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattati.
There is a path and a practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.
Katamo ca, bhikkhave, maggo katamā ca paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattati?
What is that path and practice?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Ayaṃ kho, bhikkhave, maggo ayaṃ paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattatī”ti.
This is the path, this is the practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.”
(end of sutta⏹️)

3.63 - AN 3.63 Venāgapura: (name of village)

(2024 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ )fnod1..3.63
    AN 3.63 - AN 3.63 Venāgapura: (name of village)
        AN 3.63.1 - (high bed – divine – four jhānas in all 4 postures)
        AN 3.63.2 - (high bed – brahma – 4bv☮️ brahma vihāras in all 4 postures)
        AN 3.63.3 - (high bed – noble – reflecting on arahantship)
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena venāgapuraṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Venāgapura.
Assosuṃ kho venāgapurikā brāhmaṇagahapatikā:
The brahmins and householders of Venāgapura heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito venāgapuraṃ anuppatto.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Venāgapura.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.
That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.
It’s good to see such perfected ones.”
Atha kho venāgapurikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho venāgapuriko vacchagotto brāhmaṇo bhagavantaṃ etadavoca:
Then the brahmins and householders of Venāgapura went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Then the brahmin Vacchagotta of Venāgapura said to the Buddha:
“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.
“It’s incredible, Master Gotama, it’s amazing,
Yāvañcidaṃ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto.
how your faculties are so very clear, and the complexion of your skin is pure and bright.
Seyyathāpi, bho gotama, sāradaṃ badarapaṇḍuṃ parisuddhaṃ hoti pariyodātaṃ;
It’s like a golden brown jujube in the autumn,
evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.
Seyyathāpi, bho gotama, tālapakkaṃ sampati bandhanā pamuttaṃ parisuddhaṃ hoti pariyodātaṃ;
or a palm fruit freshly plucked from the stalk,
evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.
Seyyathāpi, bho gotama, nekkhaṃ jambonadaṃ dakkhakammāraputtasuparikammakataṃ ukkāmukhe sukusalasampahaṭṭhaṃ paṇḍukambale nikkhittaṃ bhāsate ca tapate ca virocati ca;
or an ornament of rare gold, fashioned by an expert smith, expertly wrought in the forge, and placed on a cream rug where it shines and glows and radiates.
evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.
In the same way, your faculties are so very clear, and the complexion of your skin is pure and bright.
Yāni tāni, bho gotama, uccāsayanamahāsayanāni, seyyathidaṃ—
Surely Master Gotama gets when he wants, without trouble or difficulty, various kinds of high and luxurious bedding, such as:
āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇī kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ, evarūpānaṃ nūna bhavaṃ gotamo uccāsayanamahāsayanānaṃ nikāmalābhī akicchalābhī akasiralābhī”ti.
sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.”
“Yāni kho pana tāni, brāhmaṇa, uccāsayanamahāsayanāni, seyyathidaṃ—
“Brahmin, these various kinds of high and luxurious bedding
āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇī kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ.
Dullabhāni tāni pabbajitānaṃ laddhā ca pana na kappanti.
are hard for renunciates to get hold of. And even if they do get them, they’re not allowed.
Tīṇi kho, imāni, brāhmaṇa, uccāsayanamahāsayanāni, yesāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī.
There are, brahmin, these three high and luxurious beds that I get these days when I want, without trouble or difficulty.
Katamāni tīṇi?
What three?
Dibbaṃ uccāsayanamahāsayanaṃ, brahmaṃ uccāsayanamahāsayanaṃ, ariyaṃ uccāsayanamahāsayanaṃ.
The high and luxurious beds of the gods, of Brahmā, and of the noble ones.
Imāni kho, brāhmaṇa, tīṇi uccāsayanamahāsayanāni, yesāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.
These are the three high and luxurious beds that I get these days when I want, without trouble or difficulty.”

3.63.1 - (high bed – divine – four jhānas in all 4 postures)

“Katamaṃ pana taṃ, bho gotama, dibbaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?
“But what, Master Gotama, is the high and luxurious bed of the gods?”
“Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi.
“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms.
So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi.
After the meal, on my return from alms-round, I enter a wood.
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish remembering right there.
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi;
Quite secluded from sensual pleasures, secluded from unskillful Dharmas, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi;
As the directed-thought and evaluation are stilled, I enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi;
And with the fading away of rapture, I enter and remain in the third jhāna, where I meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi.
With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.
So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, dibbo me eso tasmiṃ samaye caṅkamo hoti.
When I’m in such a state [of the four jhānas], if I walk back and forth, at that time I walk like the gods.
So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi, dibbaṃ me etaṃ tasmiṃ samaye ṭhānaṃ hoti.
When I’m in such a state [of the four jhānas], if I stand, at that time I stand like the gods.
So ce ahaṃ, brāhmaṇa, evaṃbhūto nisīdāmi, dibbaṃ me etaṃ tasmiṃ samaye āsanaṃ hoti.
When I’m in such a state [of the four jhānas], if I sit, at that time I sit like the gods.
So ce ahaṃ, brāhmaṇa, evaṃbhūto seyyaṃ kappemi, dibbaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti.
When I’m in such a state [of the four jhānas], if I lie down, at that time I lie down like the gods.
Idaṃ kho, brāhmaṇa, dibbaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.
This is the high and luxurious bed of the gods that I get these days when I want, without trouble or difficulty.”
“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.
“It’s incredible, Master Gotama, it’s amazing!
Ko cañño evarūpassa dibbassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.
Who but Master Gotama could get such a high and luxurious bed of the gods when he wants, without trouble or difficulty?

3.63.2 - (high bed – brahma – 4bv☮️ brahma vihāras in all 4 postures)

Katamaṃ pana taṃ, bho gotama, brahmaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?
But what, Master Gotama, is the high and luxurious bed of Brahmā?”
“Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi.
“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms.
So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi.
After the meal, on my return from alms-round, I enter a wood.
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish remembering right there.
So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharāmi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharāmi.
I meditate spreading a heart full of friendliness to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …
I meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.
muditāsahagatena cetasā …
I meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharāmi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi.
I meditate spreading a heart full of equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, brahmā me eso tasmiṃ samaye caṅkamo hoti.
When I’m in such a state, if I walk, at that time I walk like Brahmā.
So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi … pe …
… I stand like Brahmā. …
nisīdāmi … pe …
… I sit like Brahmā …
seyyaṃ kappemi, brahmaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti.
When I’m in such a state, if I lie down, at that time I lie down like Brahmā.
Idaṃ kho, brāhmaṇa, brahmaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.
This is the high and luxurious bed of Brahmā that I get these days when I want, without trouble or difficulty.”
“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.
“It’s incredible, Master Gotama, it’s amazing!
Ko cañño evarūpassa brahmassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.
Who but Master Gotama could get such a high and luxurious bed of Brahmā when he wants, without trouble or difficulty?

3.63.3 - (high bed – noble – reflecting on arahantship)

Katamaṃ pana taṃ, bho gotama, ariyaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?
But what, Master Gotama, is the high and luxurious bed of the noble ones?”
“Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi.
“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms.
So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi.
After the meal, on my return from alms-round, I enter a wood.
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish remembering right there.
So evaṃ jānāmi:
I know this:
‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo;
‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’
doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo;
moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’.
So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, ariyo me eso tasmiṃ samaye caṅkamo hoti.
When I’m in such a state, if I walk, at that time I walk like the noble ones.
So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi … pe …
… I stand like the noble ones …
nisīdāmi … pe …
… I sit like the noble ones …
seyyaṃ kappemi, ariyaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti.
When I’m in such a state, if I lie down, at that time I lie down like the noble ones.
Idaṃ kho, brāhmaṇa, ariyaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.
This is the high and luxurious bed of the noble ones that I get these days when I want, without trouble or difficulty.”
“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.
“It’s incredible, Master Gotama, it’s amazing!
Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.
Who but Master Gotama could get such a high and luxurious bed of the noble ones when he wants, without trouble or difficulty?
Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.
Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ kho bhotā gotamena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.
We go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.
From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”
(end of sutta⏹️)

3.64 - AN 3.64 Sarabha: With Sarabha

64. Sarabhasutta
64. With Sarabha
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena sarabho nāma paribbājako acirapakkanto hoti imasmā dhammavinayā.
Now at that time a wanderer called Sarabha had recently left this Dharma and training.
So rājagahe parisati evaṃ vācaṃ bhāsati:
He was telling a crowd in Rājagaha:
“aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo.
“I learned The Dharma of the ascetics who follow the Sakyan,
Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto”ti.
then I left their Dharma and Training.”
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pavisiṃsu.
Then several monks robed up in the morning and, taking their bowls and robes, entered Rājagaha for alms.
Assosuṃ kho te bhikkhū sarabhassa paribbājakassa rājagahe parisati evaṃ vācaṃ bhāsamānassa:
They heard what Sarabha was saying.
“aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo.
Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto”ti.
Atha kho te bhikkhū rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and said to him:
“sarabho nāma, bhante, paribbājako acirapakkanto imasmā dhammavinayā.
“The wanderer called Sarabha has recently left this Dharma and training.
So rājagahe parisati evaṃ vācaṃ bhāsati:
He was telling a crowd in Rājagaha:
‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo.
‘I learned The Dharma of the ascetics who follow the Sakyan,
Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’ti.
then I left their Dharma and Training.’
Sādhu, bhante, bhagavā yena sippinikātīraṃ paribbājakārāmo yena sarabho paribbājako tenupasaṅkamatu anukampaṃ upādāyā”ti.
Sir, please go to the wanderer’s monastery on the banks of the Sappinī river to see Sarabha the wanderer out of compassion.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīraṃ paribbājakārāmo yena sarabho paribbājako tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā sarabhaṃ paribbājakaṃ etadavoca:
Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the banks of the Sappinī river to visit Sarabha the wanderer. He sat on the seat spread out, and said to the wanderer Sarabha:
“saccaṃ kira tvaṃ, sarabha, evaṃ vadesi:
“Is it really true, Sarabha, that you’ve been saying:
‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo.
‘I learned The Dharma of the ascetics who follow the Sakyan,
Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’”ti?
then I left their Dharma and Training.’”
Evaṃ vutte, sarabho paribbājako tuṇhī ahosi.
When he said this, Sarabha kept silent.
Dutiyampi kho bhagavā sarabhaṃ paribbājakaṃ etadavoca:
For a second time, the Buddha said to Sarabha:
“vadehi, sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo?
“Tell me, Sarabha, what exactly have you learned of the Dharmas of the ascetics who follow the Sakyan?
Sace te aparipūraṃ bhavissati, ahaṃ paripūressāmi.
If you’ve not learned it fully, I’ll fill you in.
Sace pana te paripūraṃ bhavissati, ahaṃ anumodissāmī”ti.
But if you have learned it fully, I’ll agree.”
Dutiyampi kho sarabho paribbājako tuṇhī ahosi.
For a second time, Sarabha kept silent.
Tatiyampi kho bhagavā sarabhaṃ paribbājakaṃ etadavoca:
For a third time, the Buddha said to Sarabha:
“yo kho, sarabha, paññāyati samaṇānaṃ sakyaputtikānaṃ dhammo vadehi, sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo?
“Sarabha, the Dharmas of the ascetics who follow the Sakyan are clear to me. What exactly have you learned of the Dharmas of the ascetics who follow the Sakyan?
Sace te aparipūraṃ bhavissati, ahaṃ paripūressāmi.
If you’ve not learned it fully, I’ll fill you in.
Sace pana te paripūraṃ bhavissati, ahaṃ anumodissāmī”ti.
But if you have learned it fully, I’ll agree.”
Tatiyampi kho sarabho paribbājako tuṇhī ahosi.
For a third time, Sarabha kept silent.
Atha kho te paribbājakā sarabhaṃ paribbājakaṃ etadavocuṃ:
Then those wanderers said to Sarabha:
“yadeva kho tvaṃ, āvuso sarabha, samaṇaṃ gotamaṃ yāceyyāsi tadeva te samaṇo gotamo pavāreti.
“The ascetic Gotama has offered to tell you anything you ask for.
Vadehāvuso sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo?
Speak, reverend Sarabha, what exactly have you learned of the Dharmas of the ascetics who follow the Sakyan?
Sace te aparipūraṃ bhavissati, samaṇo gotamo paripūressati.
If you’ve not learned it fully, he’ll fill you in.
Sace pana te paripūraṃ bhavissati, samaṇo gotamo anumodissatī”ti.
But if you have learned it fully, he’ll agree.”
Evaṃ vutte, sarabho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
When this was said, Sarabha sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.
Atha kho bhagavā sarabhaṃ paribbājakaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā te paribbājake etadavoca:
Knowing this, the Buddha said to the wanderers:
“Yo kho maṃ, paribbājakā, evaṃ vadeyya:
“Wanderers, someone might say to me:
‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ.
‘You claim to be a fully awakened Buddha, but regarding these things you’re not fully awakened.’ Then I’d carefully pursue, press, and grill them on that point.
So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display irritation, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.
Yo kho maṃ, paribbājakā, evaṃ vadeyya:
Wanderers, someone might say to me:
‘khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ.
‘You claim to have ended all defilements, but you still have these defilements.’ Then I’d carefully pursue, press, and grill them on that point.
So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display irritation, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.
Yo kho maṃ, paribbājakā, evaṃ vadeyya:
Wanderers, someone might say to me:
‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ.
‘Your teaching does not lead someone who practices it to the goal of the complete ending of suffering.’ Then I’d carefully pursue, press, and grill them on that point.
So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako”ti.
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display irritation, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.”
Atha kho bhagavā sippinikātīre paribbājakārāme tikkhattuṃ sīhanādaṃ naditvā vehāsaṃ pakkāmi.
Then the Buddha, having roared his lion’s roar three times in the wanderer’s monastery on the bank of the Sappinī river, rose into the sky and flew away.
Atha kho te paribbājakā acirapakkantassa bhagavato sarabhaṃ paribbājakaṃ samantato vācāyasannitodakena sañjambharimakaṃsu:
Soon after the Buddha left, those wanderers gave Sarabha a comprehensive tongue-lashing:
“seyyathāpi, āvuso sarabha, brahāraññe jarasiṅgālo ‘sīhanādaṃ nadissāmī’ti siṅgālakaṃyeva nadati, bheraṇḍakaṃyeva nadati;
“Reverend Sarabha, you’re just like an old jackal in the formidable wilderness who thinks, ‘I’ll roar a lion’s roar!’ but they still only manage to squeal and yelp like a jackal.
evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena ‘sīhanādaṃ nadissāmī’ti siṅgālakaṃyeva nadasi bheraṇḍakaṃyeva nadasi.
In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll roar a lion’s roar!’ but you only managed to squeal and yelp like a jackal.
Seyyathāpi, āvuso sarabha, ambukasañcarī ‘purisakaravitaṃ ravissāmī’ti ambukasañcariravitaṃyeva ravati;
You’re just like a golden oriole who thinks, ‘I’ll cry like a cuckoo!’ but they still only manage to cry like a golden oriole.
evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena ‘purisakaravitaṃ ravissāmī’ti, ambukasañcariravitaṃyeva ravasi.
In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll cry like a cuckoo!’ but you still only managed to cry like a golden oriole.
Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṃ naditabbaṃ maññati;
You’re just like a bull that thinks to bellow only when the cowstall is empty.
evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena gambhīraṃ naditabbaṃ maññasī”ti.
In the same way, you only thought to bellow when the ascetic Gotama wasn’t here.”
Atha kho te paribbājakā sarabhaṃ paribbājakaṃ samantato vācāyasannitodakena sañjambharimakaṃsūti.
That’s how those wanderers gave Sarabha a comprehensive tongue-lashing.
(end of sutta⏹️)

3.65 - AN 3.65 Kesamutti: Kālāma

65. Kesamuttisutta
65. Kālāma
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena kesamuttaṃ nāma kālāmānaṃ nigamo tadavasari.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a town of the Kālāmas named Kesamutta.
Assosuṃ kho kesamuttiyā kālāmā:
The Kālāmas of Kesamutta heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṃ anuppatto.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Kesamutta.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:
‘itipi so bhagavā … pe …
‘That Blessed One is perfected, a fully awakened Buddha …’
sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’”ti.
It’s good to see such perfected ones.”
Atha kho kesamuttiyā kālāmā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te kesamuttiyā kālāmā bhagavantaṃ etadavocuṃ:
Then the Kālāmas went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side the Kālāmas said to the Buddha:
“Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti.
“There are, sir, some ascetics and brahmins who come to Kesamutta.
Te sakaṃyeva vādaṃ dīpenti jotenti, parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti.
They explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others.
Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti.
Then some other ascetics and brahmins come to Kesamutta.
Tepi sakaṃyeva vādaṃ dīpenti jotenti, parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti.
They too explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others.
Tesaṃ no, bhante, amhākaṃ hoteva kaṅkhā hoti vicikicchā:
So, sir, we’re doubting and uncertain:
‘ko su nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha, ko musā’”ti?
‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’”
“Alañhi vo, kālāmā, kaṅkhituṃ alaṃ vicikicchituṃ.
“It is enough, Kālāmas, for you to be doubting and uncertain.
Kaṅkhanīyeva pana vo ṭhāne vicikicchā uppannā.
Doubt has come up in you about an uncertain matter.
Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.
Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, kālāmā, attanāva jāneyyātha:
But when you know for yourselves:
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, kālāmā, pajaheyyātha.
‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.
Taṃ kiṃ maññatha, kālāmā,
What do you think, Kālāmas?
lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
Does greed come up in a person for their welfare or harm?”
“Ahitāya, bhante”.
“Harm, sir.”
“Luddho panāyaṃ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.
“A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, kālāmā,
“What do you think, Kālāmas?
doso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
Does hate come up in a person for their welfare or harm?”
“Ahitāya, bhante”.
“Harm, sir.”
“Duṭṭho panāyaṃ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.
“A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, kālāmā,
“What do you think, Kālāmas?
moho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
Does delusion come up in a person for their welfare or harm?”
“Ahitāya, bhante”.
“Harm, sir.”
“Mūḷho panāyaṃ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.
“A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Kālāmas, are these things skillful or unskillful?”
“Akusalā, bhante”.
“Unskillful, sir.”
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“Sāvajjā, bhante”.
“Blameworthy, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized or praised by sensible people?”
“Viññugarahitā, bhante”.
“Criticized by sensible people, sir.”
“Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā?
“When you undertake them, do they lead to harm and suffering, or not?
Kathaṃ vā ettha hotī”ti?
Or how do you see this?”
“Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti.
“When you undertake them, they lead to harm and suffering.
Evaṃ no ettha hotī”ti.
That’s how we see it.”
“Iti kho, kālāmā, yaṃ taṃ avocumhā:
“So, Kālāmas, when we said:
‘etha tumhe, kālāmā.
‘Please,
Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.
don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe kālāmā attanāva jāneyyātha:
But when you know for yourselves:
“ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, kālāmā, pajaheyyāthā”’ti,
“These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
That’s what I said, and this is why I said it.
Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.
Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, kālāmā, attanāva jāneyyātha:
But when you know for yourselves:
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.
‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.
Taṃ kiṃ maññatha, kālāmā,
What do you think, Kālāmas?
alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
Does contentment come up in a person for their welfare or harm?”
“Hitāya, bhante”.
“Welfare, sir.”
“Aluddho panāyaṃ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.
“An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, kālāmā,
“What do you think, Kālāmas?
adoso purisassa ajjhattaṃ uppajjamāno uppajjati … pe …
Does love come up in a person for their welfare or harm?
amoho purisassa ajjhattaṃ uppajjamāno uppajjati … pe …
… Does understanding come up in a person for their welfare or harm?
hitāya sukhāyā”ti.
… Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Kālāmas, are these things skillful or unskillful?”
“Kusalā, bhante”.
“Skillful, sir.”
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“Anavajjā, bhante”.
“Blameless, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized or praised by sensible people?”
“Viññuppasatthā, bhante”.
“Praised by sensible people, sir.”
“Samattā samādinnā hitāya sukhāya saṃvattanti no vā?
“When you undertake them, do they lead to welfare and happiness, or not?
Kathaṃ vā ettha hotī”ti?
Or how do you see this?”
“Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti.
“When you undertake them, they lead to welfare and happiness.
Evaṃ no ettha hotī”ti.
That’s how we see it.”
“Iti kho, kālāmā, yaṃ taṃ avocumhā:
“So, Kālāmas, when we said:
‘etha tumhe, kālāmā.
‘Please,
Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.
don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, kālāmā, attanāva jāneyyātha—
But when you know for yourselves:
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti,
“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
That’s what I said, and this is why I said it.
Sa kho so, kālāmā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
Then that noble-one's-disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. They meditate spreading a heart full of friendliness to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of friendliness to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …
They meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.
muditāsahagatena cetasā … pe …
They meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
They meditate spreading a heart full of equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto.
When that noble-one's-disciple has a mind that’s free of enmity and ill will, uncorrupted and purified,
Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.
they’ve won four consolations in the present life.
‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.
‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won.
‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ diṭṭheva dhamme averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.
‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in the present life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won.
‘Sace kho pana karoto karīyati pāpaṃ, na kho panāhaṃ kassaci pāpaṃ cetemi.
‘If it turns out that bad things happen to people who do bad things, then since I have no bad intentions,
Akarontaṃ kho pana maṃ pāpakammaṃ kuto dukkhaṃ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.
and since I’m not doing anything bad, how can suffering touch me?’ This is the third consolation they’ve won.
‘Sace kho pana karoto na karīyati pāpaṃ, athāhaṃ ubhayeneva visuddhaṃ attānaṃ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.
‘If it turns out that bad things don’t happen to people who do bad things, then I still see myself pure on both sides.’ This is the fourth consolation they’ve won.
Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṅkiliṭṭhacitto evaṃ visuddhacitto.
When that noble-one's-disciple has a mind that’s free of enmity and ill will, undefiled and purified,
Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī”ti.
they’ve won these four consolations in the present life.”
“Evametaṃ, bhagavā, evametaṃ, sugata.
“That’s so true, Blessed One! That’s so true, Holy One!
Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṅkiliṭṭhacitto evaṃ visuddhacitto.
When that noble-one's-disciple has a mind that’s free of enmity and ill will, undefiled and purified,
Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.
they’ve won these four consolations in the present life. …
‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.
Abhikkantaṃ, bhante … pe …
Excellent, sir! Excellent!
ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.
We go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.
From this day forth, may the Buddha remember us as lay followers who have gone for refuge for life.”
(end of sutta⏹️)

3.66 - AN 3.66 Sāḷha: With Sāḷha and Friends

66. Sāḷhasutta
66. With Sāḷha and Friends
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ āyasmā nandako sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.
Now at that time Venerable Nandaka was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā yenāyasmā nandako tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho sāḷhaṃ migāranattāraṃ āyasmā nandako etadavoca:
Then Sāḷha, Migāra’s grandson, and Rohaṇa, Pekhuṇiya’s grandson went up to Venerable Nandaka, bowed, and sat down to one side. Then Venerable Nandaka said to Sāḷha:
“Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.
“Please, Sāḷha and friends, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, sāḷhā, attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, sāḷhā, pajaheyyātha.
But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.
Taṃ kiṃ maññatha, sāḷhā,
What do you think, Sāḷha?
atthi lobho”ti?
Is greed real?”
“Evaṃ, bhante”.
“Yes, sir.”
“Abhijjhāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.
“‘Covetousness’ is what I mean by this.
Luddho kho ayaṃ, sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.
A person who is greedy and covetous kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, sāḷhā,
“What do you think, Sāḷha?
atthi doso”ti?
Is hate real?”
“Evaṃ, bhante”.
“Yes, sir.”
“Byāpādoti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.
“‘Ill will’ is what I mean by this.
Duṭṭho kho ayaṃ, sāḷhā, byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.
A hateful and malicious person kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, sāḷhā,
“What do you think, Sāḷha?
atthi moho”ti?
Is delusion real?”
“Evaṃ, bhante”.
“Yes, sir.”
“Avijjāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.
“‘Ignorance’ is what I mean by this.
Mūḷho kho ayaṃ, sāḷhā, avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.
A person who is deluded and ignorant kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Sāḷha, are these things skillful or unskillful?”
“Akusalā, bhante”.
“Unskillful, sir.”
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“Sāvajjā, bhante”.
“Blameworthy, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized or praised by sensible people?”
“Viññugarahitā, bhante”.
“Criticized by sensible people, sir.”
“Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā?
“When you undertake them, do they lead to harm and suffering, or not?”
Kathaṃ vā ettha hotī”ti?
Or how do you see this?”
“Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti.
“When you undertake them, they lead to harm and suffering.
Evaṃ no ettha hotī”ti.
That’s how we see it.”
“Iti kho, sāḷhā, yaṃ taṃ avocumhā:
“So, Sāḷha and friends, when we said:
‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.
‘Please, Sāḷha, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, sāḷhā, attanāva jāneyyātha—
But when you know for yourselves:
ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti,
“These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
that’s what I said, and this is why I said it.
Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.
Please, Sāḷha, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, sāḷhā, attanāva jāneyyātha:
But when you know for yourselves:
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, sāḷhā, upasampajja vihareyyātha.
‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.
Taṃ kiṃ maññatha, sāḷhā, atthi alobho”ti?
What do you think? Is contentment real?”
“Evaṃ, bhante”.
“Yes, sir.”
“Anabhijjhāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.
“‘Satisfaction’ is what I mean by this.
Aluddho kho ayaṃ, sāḷhā, anabhijjhālu neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.
A person who is content and satisfied doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, sāḷhā, atthi adoso”ti?
What do you think? Is love real?”
“Evaṃ, bhante”.
“Yes, sir.”
“Abyāpādoti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.
“‘Good will’ is what I mean by this.
Aduṭṭho kho ayaṃ, sāḷhā, abyāpannacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.
A loving and kind-hearted person doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, sāḷhā,
“What do you think, Sāḷha?
atthi amoho”ti?
Is understanding real?”
“Evaṃ, bhante”.
“Yes, sir.”
“Vijjāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.
“‘Knowledge’ is what I mean by this.
Amūḷho kho ayaṃ, sāḷhā, vijjāgato neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.
A person who understands and knows doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Sāḷha, are these things skillful or unskillful?”
“Kusalā, bhante”.
“Skillful, sir.”
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“Anavajjā, bhante”.
“Blameless, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized or praised by sensible people?”
“Viññuppasatthā, bhante”.
“Praised by sensible people, sir.”
“Samattā samādinnā hitāya sukhāya saṃvattanti, no vā?
“When you undertake them, do they lead to welfare and happiness, or not?
Kathaṃ vā ettha hotī”ti?
Or how do you see this?”
“Samattā, bhante, samādinnā hitāya sukhāya saṃvattantīti.
“When you undertake them, they lead to welfare and happiness.
Evaṃ no ettha hotī”ti.
That’s how we see it.”
“Iti kho, sāḷhā, yaṃ taṃ avocumhā:
“So, Sāḷha and friends, when we said:
‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.
‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, sāḷhā, attanāva jāneyyātha—
But when you know for yourselves:
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā dīgharattaṃ hitāya sukhāya saṃvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti,
“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
That’s what I said, and this is why I said it.
Sa kho so, sāḷhā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā … pe …
Then that noble-one's-disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. They meditate spreading a heart full of friendliness …
karuṇā …
compassion …
muditā …
rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So evaṃ pajānāti:
They understand:
‘atthi idaṃ, atthi hīnaṃ, atthi paṇītaṃ, atthi imassa saññāgatassa uttari nissaraṇan’ti.
‘There is this, there is what is worse than this, there is what is better than this, and there is an escape beyond the scope of perception.’
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati;
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘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.’
So evaṃ pajānāti:
They understand:
‘ahu pubbe lobho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusalaṃ;
‘Formerly there was greed, which was unskillful. Now there is none, so that’s skillful.
ahu pubbe doso … pe …
Formerly there was hate, which was unskillful. Now there is none, so that’s skillful.
ahu pubbe moho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusalan’ti.
Formerly there was delusion, which was unskillful. Now there is none, so that’s skillful.’
So diṭṭheva dhamme nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti.
So they live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.”

3.67 - AN 3.67 Kathāvatthu: Topics of Discussion

67. Kathāvatthusutta
67. Topics of Discussion
“Tīṇimāni, bhikkhave, kathāvatthūni.
“There are, monks, these three topics of discussion.
Katamāni tīṇi?
What three?
Atītaṃ vā, bhikkhave, addhānaṃ ārabbha kathaṃ katheyya:
You might discuss the past:
‘evaṃ ahosi atītamaddhānan’ti.
‘That is how it was in the past.’
Anāgataṃ vā, bhikkhave, addhānaṃ ārabbha kathaṃ katheyya:
You might discuss the future:
‘evaṃ bhavissati anāgatamaddhānan’ti.
‘That is how it will be in the future.’
Etarahi vā, bhikkhave, paccuppannaṃ addhānaṃ ārabbha kathaṃ katheyya:
Or you might discuss the present:
‘evaṃ hoti etarahi paccuppannamaddhānan’ti.
‘This is how it is at present.’
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti.
You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.
Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ekaṃsabyākaraṇīyaṃ pañhaṃ na ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ na vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ na paṭipucchā byākaroti, ṭhapanīyaṃ pañhaṃ na ṭhapeti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti.
When a person is asked a question, if it needs to be answered with a generalization and they don’t answer it generally; or if it needs analysis and they answer without analyzing it; or if it needs a counter-question and they answer without a counter-question; or if it should be set aside and they don’t set it aside, then that person is not competent to hold a discussion.
Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ekaṃsabyākaraṇīyaṃ pañhaṃ ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ paṭipucchā byākaroti, ṭhapanīyaṃ pañhaṃ ṭhapeti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.
When a person is asked a question, if it needs to be answered with a generalization and they answer it generally; or if it needs analysis and they answer after analyzing it; or if it needs a counter-question and they answer with a counter-question; or if it should be set aside and they set it aside, then that person is competent to hold a discussion.
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti.
You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.
Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ṭhānāṭhāne na saṇṭhāti parikappe na saṇṭhāti aññātavāde na saṇṭhāti paṭipadāya na saṇṭhāti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti.
When a person is asked a question, if they’re not consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is not competent to hold a discussion.
Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ṭhānāṭhāne saṇṭhāti parikappe saṇṭhāti aññātavāde saṇṭhāti paṭipadāya saṇṭhāti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.
When a person is asked a question, if they are consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is competent to hold a discussion.
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti.
You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.
Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti.
When a person is asked a question, if they dodge the issue; distract the discussion with irrelevant points; or display irritation, hate, and bitterness, then that person is not competent to hold a discussion.
Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno na aññenaññaṃ paṭicarati na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.
When a person is asked a question, if they don’t dodge the issue; distract the discussion with irrelevant points; or display irritation, hate, and bitterness, then that person is competent to hold a discussion.
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti.
You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.
Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno abhiharati abhimaddati anupajagghati khalitaṃ gaṇhāti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti.
When a person is asked a question, if they intimidate, crush, mock, or seize on trivial flaws, then that person is not competent to hold a discussion.
Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno nābhiharati nābhimaddati na anupajagghati na khalitaṃ gaṇhāti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.
When a person is asked a question, if they don’t intimidate, crush, mock, or seize on trivial flaws, then that person is competent to hold a discussion.
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā saupaniso yadi vā anupanisoti.
You can know whether or not a person has what’s required by seeing how they take part in a discussion.
Anohitasoto, bhikkhave, anupaniso hoti, ohitasoto saupaniso hoti.
If they lend an ear they have what’s required; if they don’t lend an ear they don’t have what’s required.
So saupaniso samāno abhijānāti ekaṃ dhammaṃ, parijānāti ekaṃ dhammaṃ, pajahati ekaṃ dhammaṃ, sacchikaroti ekaṃ dhammaṃ.
Someone who has what’s required has insight into one thing, completely understands one thing, gives up one thing, and realizes one thing—
So abhijānanto ekaṃ dhammaṃ, parijānanto ekaṃ dhammaṃ, pajahanto ekaṃ dhammaṃ, sacchikaronto ekaṃ dhammaṃ sammāvimuttiṃ phusati.
and then they experience complete freedom.
Etadatthā, bhikkhave, kathā;
This is the purpose of discussion,
etadatthā mantanā;
consultation,
etadatthā upanisā;
the requirements,
etadatthaṃ sotāvadhānaṃ, yadidaṃ anupādā cittassa vimokkhoti.
and listening well, that is, the liberation of the mind by not grasping.”
Ye viruddhā sallapanti,
“Those who converse with hostility,
viniviṭṭhā samussitā;
too sure of themselves, arrogant,
Anariyaguṇamāsajja,
ignoble, attacking virtues,
aññoññavivaresino.
they look for flaws in each other.
Dubbhāsitaṃ vikkhalitaṃ,
They rejoice together when their opponent
sampamohaṃ parājayaṃ;
speaks poorly and makes a mistake,
Aññoññassābhinandanti,
becoming confused and defeated—
tadariyo kathanācare.
but the noble ones don’t discuss like this.
Sace cassa kathākāmo,
If an astute person wants to hold a discussion
kālamaññāya paṇḍito;
connected with The Dharma and its meaning—
Dhammaṭṭhapaṭisaṃyuttā,
the kind of discussion that noble ones hold—
yā ariyacaritā kathā.
then that wise one should start the discussion,
Taṃ kathaṃ kathaye dhīro,
knowing when the time is right,
aviruddho anussito;
neither hostile nor arrogant.
Anunnatena manasā,
Not over-excited,
apaḷāso asāhaso.
contemptuous, or aggressive,
Anusūyāyamāno so,
or with a mind full of jealousy,
sammadaññāya bhāsati;
they’d speak from what they rightly know.
Subhāsitaṃ anumodeyya,
They agree with what was well spoken,
dubbhaṭṭhe nāpasādaye.
without criticizing what was poorly said.
Upārambhaṃ na sikkheyya,
They’d not persist in finding faults,
khalitañca na gāhaye;
nor seize on trivial flaws,
Nābhihare nābhimadde,
neither intimidating nor crushing the other,
na vācaṃ payutaṃ bhaṇe.
nor would they speak with sly implications.
Aññātatthaṃ pasādatthaṃ,
Good people consult
sataṃ ve hoti mantanā;
for the sake of knowledge and clarity.
Evaṃ kho ariyā mantenti,
That’s how the noble ones consult,
esā ariyāna mantanā;
this is a noble consultation.
Etadaññāya medhāvī,
Knowing this, an intelligent person
na samusseyya mantaye”ti.
would consult without arrogance.”

3.68 - AN 3.68 Aññatitthiya: Followers of Other Paths

68. Aññatitthiyasutta
68. Followers of Other Paths
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
“monks, if wanderers who follow other paths were to ask:
‘tayome, āvuso, dhammā.
‘There are these three things.
Katame tayo?
What three?
Rāgo, doso, moho—
Greed, hate, delusion.
ime kho, āvuso, tayo dhammā.
These are the three things.
Imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso kiṃ nānākaraṇan’ti?
What’s the difference between them?’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā”ti?
How would you answer them?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Well then, monks, 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:
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
“monks, if wanderers who follow other paths were to ask:
‘tayome, āvuso, dhammā.
‘There are these three things.
Katame tayo?
What three?
Rāgo, doso, moho—
Greed, hate, delusion.
ime kho, āvuso, tayo dhammā;
These are the three things.
imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso kiṃ nānākaraṇan’ti?
What’s the difference between them?’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
You should answer them:

( delusion worst of the 3 a.m. )

‘rāgo kho, āvuso, appa-sāvajjo dandha-virāgī,
‘Greed, reverends, is mildly blameworthy, but slow to fade away.
doso mahā-sāvajjo khippa-virāgī,
Hate is very blameworthy, but quick to fade away.
moho mahā-sāvajjo dandha-virāgī’ti.
Delusion is very blameworthy, and slow to fade away.’

( rāga ← subha-nimitta )

‘Ko panāvuso, hetu ko paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattatī’ti?
And if they ask: ‘What is the cause, what is the reason why greed arises, and once arisen it increases and grows?’
‘“Subhanimittan”tissa vacanīyaṃ.
You should say: ‘The beautiful aspect of things.
Tassa subhanimittaṃ ayoniso manasi karoto anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattati.
When you attend improperly on the beautiful aspect of things, greed arises, and once arisen it increases and grows.
Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattatī’ti.
This is the cause, this is the reason why greed arises, and once arisen it increases and grows.’

( dosa ← patigha-nimitta )

‘Ko panāvuso, hetu ko paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī’ti?
And if they ask: ‘What is the cause, what is the reason why hate arises, and once arisen it increases and grows?’
‘“Paṭighanimittan”tissa vacanīyaṃ.
You should say: ‘The disagreeable aspect of things.
Tassa paṭighanimittaṃ ayoniso manasi karoto anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattati.
When you attend improperly on the disagreeable aspect of things, hate arises, and once arisen it increases and grows.
Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī’ti.
This is the cause, this is the reason why hate arises, and once arisen it increases and grows.’
‘Ko panāvuso,
And if they ask:
hetu ko paccayo yena
‘What is the cause, what is the reason why
an-uppanno vā moho uppajjati
un-arisen delusion arises, (and)
uppanno vā moho bhiyyo-bhāvāya vepullāya
arisen delusion increases (and) grows.
saṃvattatī’ti?
(why does that) lead-to-this (result)?
‘“A-yoniso manasi-kāro”tissa vacanīyaṃ.
You should say: ‘un-wise attention.
Tassa a-yoniso manasi karoto
with un-wise attention
an-uppanno vā moho uppajjati
un-arisen delusion arises, (and)
uppanno vā moho bhiyyo-bhāvāya vepullāya
arisen delusion increases (and) grows.
saṃvattati.
(that) leads-to-this (result).
Ayaṃ kho, āvuso, hetu
This is the cause,
ayaṃ paccayo yena
this is the reason why
an-uppanno vā moho uppajjati
un-arisen delusion arises, (and)
uppanno vā moho bhiyyo-bhāvāya vepullāya
arisen delusion increases (and) grows.
saṃvattatī’ti.
(this is why that) lead-to-this (result).

( 🚫 rāga ← a-subha-nimitta )

‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti?
And if they ask, ‘What is the cause, what is the reason why greed doesn’t arise, or if it’s already arisen it’s given up?’
‘“Asubhanimittan”tissa vacanīyaṃ.
You should say: ‘The ugly aspect of things.
Tassa asubhanimittaṃ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati.
When you attend properly on the ugly aspect of things, greed doesn’t arise, or if it’s already arisen it’s given up.
Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti.
This is the cause, this is the reason why greed doesn’t arise, or if it’s already arisen it’s given up.’

( 🚫 dosa ← Mettā ceto-vimuttī )

‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti?
And if they ask, ‘What is the cause, what is the reason why hate doesn’t arise, or if it’s already arisen it’s given up?’
‘“Mettā ceto-vimuttī”tissa vacanīyaṃ.
You should say: ‘The heart’s release by friendliness.’
Tassa mettaṃ cetovimuttiṃ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati.
When you attend properly on the heart’s release by friendliness, hate doesn’t arise, or if it’s already arisen it’s given up.
Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti.
This is the cause, this is the reason why hate doesn’t arise, or if it’s already arisen it’s given up.’

( 🚫 moho ← yoniso manasi-kāro )

‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva moho nuppajjati uppanno ca moho pahīyatī’ti?
And if they ask, ‘What is the cause, what is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up?’
‘“Yoniso-manasi-kāro”tissa vacanīyaṃ.
You should say: ‘Proper attention.
Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati.
When you attend properly, delusion doesn’t arise, or if it’s already arisen it’s given up.
Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā moho nuppajjati uppanno ca moho pahīyatī’”ti.
This is the cause, this is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up.’”

3.69 - AN 3.69 Akusalamūla: Unskillful Roots

69. Akusalamūlasutta
69. Unskillful Roots
“Tīṇimāni, bhikkhave, akusalamūlāni.
“monks, there are these three unskillful roots.
Katamāni tīṇi?
What three?
Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ.
Greed, hate, and delusion.
Yadapi, bhikkhave, lobho tadapi akusalamūlaṃ;
Greed is a root of the unskillful.
yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ;
When a greedy person chooses to act by way of body, speech, or mind, that too is unskillful.
yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ.
When a greedy person, overcome by greed, causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is unskillful.
Itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavanti.
And so these many bad, unskillful things are produced in them born, sourced, originated, and conditioned by greed.
Yadapi, bhikkhave, doso tadapi akusalamūlaṃ;
Hate is a root of the unskillful.
yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ;
When a hateful person chooses to act by way of body, speech, or mind, that too is unskillful.
yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ.
When a hateful person, overcome by hate, causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is unskillful.
Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavanti.
And so these many bad, unskillful things are produced in them born, sourced, originated, and conditioned by hate.
Yadapi, bhikkhave, moho tadapi akusalamūlaṃ;
Delusion is a root of the unskillful.
yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ;
When a deluded person chooses to act by way of body, speech, or mind, that too is unskillful.
yadapi mūḷho mohena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ.
When a deluded person, overcome by delusion, causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is unskillful.
Itissame mohajā mohanidānā mohasamudayā mohapaccayā aneke pāpakā akusalā dhammā sambhavanti.
And so these many bad, unskillful things are produced in them born, sourced, originated, and conditioned by delusion.
Evarūpo cāyaṃ, bhikkhave, puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.
Such a person is said to have speech that’s ill-timed, false, meaningless, not in line with The Dharma and training.
Kasmā cāyaṃ, bhikkhave, evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi?
Why is this?
Tathāhāyaṃ, bhikkhave, puggalo parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi.
This person causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’.
Bhūtena kho pana vuccamāno avajānāti, no paṭijānāti;
So when someone makes a valid criticism, they’re scornful and admit nothing.
abhūtena vuccamāno na ātappaṃ karoti, tassa nibbeṭhanāya itipetaṃ atacchaṃ itipetaṃ abhūtanti.
When someone makes a baseless criticism, they make no effort to explain, ‘This is why that’s untrue, this is why that’s false.’
Tasmā evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.
That’s why such a person is said have speech that’s ill-timed, false, meaningless, not in line with The Dharma and training.
Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ.
Such a person—overcome with bad, unskillful Dharmas born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever.
Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.
And when the body breaks up, after death, they can expect to be reborn in a place of loss, a bad place, the underworld, hell.
Dosajehi … pe …
mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ.
Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.
Seyyathāpi, bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho anayaṃ āpajjati, byasanaṃ āpajjati, anayabyasanaṃ āpajjati;
Suppose a sal, axlewood, or papra tree was choked and engulfed by three camel’s foot creepers. It would come to ruin and disaster.
evamevaṃ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ.
In the same way, such a person—overcome with bad, unskillful Dharmas born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever.
Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.
And when the body breaks up, after death, they can expect to be reborn in a place of loss, a bad place, the underworld, hell.
Dosajehi … pe …
mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ.
Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.
Imāni kho, bhikkhave, tīṇi akusalamūlānīti.
These are the three unskillful roots.
Tīṇimāni, bhikkhave, kusalamūlāni.
There are these three skillful roots.
Katamāni tīṇi?
What three?
Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ.
Non-greed, non-hatred, and understanding.
Yadapi, bhikkhave, alobho tadapi kusalamūlaṃ;
Contentment is a root of the skillful.
yadapi aluddho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ;
When a contented person chooses to act by way of body, speech, or mind, that too is skillful.
yadapi aluddho lobhena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ.
When a contented person, not overcome by greed, doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is skillful.
Itissame alobhajā alobhanidānā alobhasamudayā alobhapaccayā aneke kusalā dhammā sambhavanti.
And so these many skillful things are produced in them born, sourced, originated, and conditioned by contentment.
Yadapi, bhikkhave, adoso tadapi kusalamūlaṃ;
Non-hatred is a root of the skillful.
yadapi aduṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ;
When a loving person chooses to act by way of body, speech, or mind, that too is skillful.
yadapi aduṭṭho dosena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ.
When a loving person, not overcome by hate, doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is skillful.
Itissame adosajā adosanidānā adosasamudayā adosapaccayā aneke kusalā dhammā sambhavanti.
And so these many skillful things are produced in them born, sourced, originated, and conditioned by non-hatred.
Yadapi, bhikkhave, amoho tadapi kusalamūlaṃ;
Understanding is a root of the skillful.
yadapi amūḷho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ;
When an understanding person chooses to act by way of body, speech, or mind, that too is skillful.
yadapi amūḷho mohena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ.
When an understanding person, not overcome by delusion, doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is skillful.
Itissame amohajā amohanidānā amohasamudayā amohapaccayā aneke kusalā dhammā sambhavanti.
And so these many skillful things are produced in them born, sourced, originated, and conditioned by understanding.
Evarūpo cāyaṃ, bhikkhave, puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.
Such a person is said to have speech that’s well-timed, true, meaningful, in line with The Dharma and training.
Kasmā cāyaṃ, bhikkhave, evarūpo puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi?
Why is this?
Tathāhāyaṃ, bhikkhave, puggalo na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi.
This person doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’.
Bhūtena kho pana vuccamāno paṭijānāti no avajānāti;
So when someone makes a valid criticism, they admit it and aren’t scornful.
abhūtena vuccamāno ātappaṃ karoti tassa nibbeṭhanāya:
When someone makes a baseless criticism, they make an effort to explain,
‘itipetaṃ atacchaṃ, itipetaṃ abhūtan’ti.
‘This is why that’s untrue, this is why that’s false.’
Tasmā evarūpo puggalo vuccati kālavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.
That’s why such a person is said to have speech that’s well-timed, true, meaningful, in line with The Dharma and training.
Evarūpassa, bhikkhave, puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
For such a person, bad unskillful Dharmas born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ.
In the present life they’re happy, free of anguish, distress, and fever,
Diṭṭheva dhamme parinibbāyati.
and they’re also nirvana'd in the present life.
Dosajā … pe …
parinibbāyati.
Mohajā … pe …
parinibbāyati.
Seyyathāpi bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho.
Suppose a sal, axlewood, or papra tree was choked and engulfed by three camel’s foot creepers.
Atha puriso āgaccheyya kudālapiṭakaṃ ādāya.
Then along comes a person with a spade and basket.
So taṃ māluvālataṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi.
They’d cut the creeper out by the roots, dig them up, and pull them out, down to the fibers and stems.
So taṃ māluvālataṃ khaṇḍākhaṇḍikaṃ chindeyya, khaṇḍākhaṇḍikaṃ chetvā phāleyya, phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahitvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya.
Then they’d split the creeper apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d sweep away the ashes in a strong wind, or float them away down a swift stream.
Evamassa tā, bhikkhave, māluvālatā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
In the same way, for such a person, bad unskillful Dharmas born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evamevaṃ kho, bhikkhave, evarūpassa puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ.
In the present life they’re happy, free of anguish, distress, and fever,
Diṭṭheva dhamme parinibbāyati.
and they’re also nirvana'd in the present life.
Dosajā … pe …
mohajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ.
Diṭṭheva dhamme parinibbāyati.
Imāni kho, bhikkhave, tīṇi kusalamūlānī”ti.
These are the three skillful roots.”

3.70 - AN 3.70 Uposatha: Sabbath

70. Uposathasutta
70. Sabbath
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Atha kho visākhā migāramātā tadahuposathe yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca:
Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:
“handa kuto nu tvaṃ, visākhe, āgacchasi divā divassā”ti?
“So, Visākhā, where are you coming from in the middle of the day?”
“Uposathāhaṃ, bhante, ajja upavasāmī”ti.
“Today, sir, I’m observing the sabbath.”
“Tayo khome, visākhe, uposathā.
“There are, Visākhā, these three sabbaths.
Katame tayo?
What three?
Gopālakuposatho, nigaṇṭhuposatho, ariyuposatho.
The sabbath of the cowherds, the sabbath of the Jains, and the sabbath of the noble ones.
Kathañca, visākhe, gopālakuposatho hoti?
And what is the sabbath of the cowherds?
Seyyathāpi, visākhe, gopālako sāyanhasamaye sāmikānaṃ gāvo niyyātetvā iti paṭisañcikkhati:
It’s just like a cowherd who, in the late afternoon, takes the cows back to their owners. They reflect:
‘ajja kho gāvo amukasmiñca amukasmiñca padese cariṃsu, amukasmiñca amukasmiñca padese pānīyāni piviṃsu;
‘Today the cows grazed in this place and that, and they drank in this place and that.
sve dāni gāvo amukasmiñca amukasmiñca padese carissanti, amukasmiñca amukasmiñca padese pānīyāni pivissantī’ti;
Tomorrow the cows will graze in this place and that, and drink in this place and that.’
evamevaṃ kho, visākhe, idhekacco uposathiko iti paṭisañcikkhati:
In the same way, someone keeping the sabbath reflects:
‘ahaṃ khvajja idañcidañca khādanīyaṃ khādiṃ, idañcidañca bhojanīyaṃ bhuñjiṃ;
‘Today I ate this and that, and had a meal of this and that.
sve dānāhaṃ idañcidañca khādanīyaṃ khādissāmi, idañcidañca bhojanīyaṃ bhuñjissāmī’ti.
Tomorrow I’ll eat this and that, and have a meal of this and that.’
So tena abhijjhāsahagatena cetasā divasaṃ atināmeti.
And so they spend their day with a mind full of covetousness.
Evaṃ kho, visākhe, gopālakuposatho hoti.
That’s the sabbath of the cowherds.
Evaṃ upavuttho kho, visākhe, gopālakuposatho na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro. (1)
When the cowherd’s sabbath is observed like this it’s not very fruitful or beneficial or splendid or bountiful.
Kathañca, visākhe, nigaṇṭhuposatho hoti?
And what is the sabbath of the Jains?
Atthi, visākhe, nigaṇṭhā nāma samaṇajātikā.
There’s a kind of ascetic belonging to a group called the Jains.
Te sāvakaṃ evaṃ samādapenti:
They encourage their disciples:
‘ehi tvaṃ, ambho purisa, ye puratthimāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi;
‘Please, good people, don’t hurt any living creatures more than a hundred leagues away to the east.
ye pacchimāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi;
Don’t hurt any living creatures more than a hundred leagues away to the west.
ye uttarāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi;
Don’t hurt any living creatures more than a hundred leagues away to the north.
ye dakkhiṇāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhī’ti.
Don’t hurt any living creatures more than a hundred leagues away to the south.’
Iti ekaccānaṃ pāṇānaṃ anuddayāya anukampāya samādapenti, ekaccānaṃ pāṇānaṃ nānuddayāya nānukampāya samādapenti.
So they encourage kindness and compassion for some creatures and not others.
Te tadahuposathe sāvakaṃ evaṃ samādapenti:
On the sabbath, they encourage their disciples:
‘ehi tvaṃ, ambho purisa, sabbacelāni nikkhipitvā evaṃ vadehi—
‘Please, good people, take off all your clothes and say:
nāhaṃ kvacani kassaci kiñcanatasmiṃ, na ca mama kvacani katthaci kiñcanatatthī’ti.
“I don’t belong to anyone anywhere! And nothing belongs to me anywhere!”’
Jānanti kho panassa mātāpitaro:
But their mother and father still know,
‘ayaṃ amhākaṃ putto’ti;
‘This is our child.’
sopi jānāti:
And they know,
‘ime mayhaṃ mātāpitaro’ti.
‘This is my mother and father.’
Jānāti kho panassa puttadāro:
Partner and child still know,
‘ayaṃ mayhaṃ bhattā’ti;
‘This is our supporter.’
sopi jānāti:
And they know,
‘ayaṃ mayhaṃ puttadāro’ti.
‘This is my partner and child.’
Jānanti kho panassa dāsakammakaraporisā:
Bondservants, workers, and staff still know:
‘ayaṃ amhākaṃ ayyo’ti;
‘This is our master.’
sopi jānāti:
And they know,
‘ime mayhaṃ dāsakammakaraporisā’ti.
‘These are my bondservants, workers, and staff.’
Iti yasmiṃ samaye sacce samādapetabbā musāvāde tasmiṃ samaye samādapenti.
So, at a time when they should be encouraged to speak the truth, the Jains encourage them to lie.
Idaṃ tassa musāvādasmiṃ vadāmi.
This, I say, is lying.
So tassā rattiyā accayena bhoge adinnaṃyeva paribhuñjati.
When the night has passed they use their possessions once more, though they’ve not been given back to them.
Idaṃ tassa adinnādānasmiṃ vadāmi.
This, I say, is stealing.
Evaṃ kho, visākhe, nigaṇṭhuposatho hoti.
That’s the sabbath of the Jains.
Evaṃ upavuttho kho, visākhe, nigaṇṭhuposatho na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro. (2)
When the Jain’s sabbath is observed like this it’s not very fruitful or beneficial or splendid or bountiful.
Kathañca, visākhe, ariyuposatho hoti?
And what is the sabbath of the noble ones?
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.
A corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?
And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako tathāgataṃ anussarati:
It’s when a noble-one's-disciple recollects the Realized One:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Tassa tathāgataṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati.
As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up.
seyyathāpi, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti.
It’s just like cleaning a dirty head by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti?
And how is a dirty head cleaned by applying effort?
Kakkañca paṭicca mattikañca paṭicca udakañca paṭicca purisassa ca tajjaṃ vāyāmaṃ paṭicca, evaṃ kho, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti.
With cleansing paste, clay, and water, and by applying the proper effort.
Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
In the same way, a corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?
And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako tathāgataṃ anussarati:
It’s when a noble-one's-disciple recollects the Realized One:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Tassa tathāgataṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.
As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe:
This is called:
‘ariyasāvako brahmuposathaṃ upavasati, brahmunā saddhiṃ saṃvasati, brahmañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.
‘A noble-one's-disciple who observes the sabbath of Brahmā, living together with Brahmā. And because they think of Brahmā their mind becomes clear, joy arises, and mental corruptions are given up.’
Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.1)
That’s how a corrupt mind is cleaned by applying effort. (3.1)
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.
A corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?
And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako dhammaṃ anussarati:
It’s when a noble-one's-disciple recollects The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti.
As they recollect The Dharma, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty body by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti?
And how is a dirty body cleaned by applying effort?
Sottiñca paṭicca, cuṇṇañca paṭicca, udakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca.
With pastes of powdered shells and herbs, water, and by applying the proper effort.
Evaṃ kho, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti.
That’s how a dirty body is cleaned by applying effort.
Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
In the same way, a corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?
And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako dhammaṃ anussarati:
It’s when a noble-one's-disciple recollects The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.
As they recollect The Dharma, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe, ‘ariyasāvako dhammuposathaṃ upavasati, dhammena saddhiṃ saṃvasati, dhammañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.
This is called: ‘A noble-one's-disciple who observes the sabbath of Dhamma, living together with Dhamma. And because they think of the Dhamma their mind becomes clear, joy arises, and mental corruptions are given up.’
Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.2)
That’s how a corrupt mind is cleaned by applying effort. (3.2)
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.
A corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?
And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako saṅghaṃ anussarati:
It’s when a noble-one's-disciple recollects the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.
The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti.
As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty cloth by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti?
And how is a dirty cloth cleaned by applying effort?
Usmañca paṭicca, khārañca paṭicca, gomayañca paṭicca, udakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca.
With salt, lye, cow dung, and water, and by applying the proper effort.
Evaṃ kho, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti.
That’s how a dirty cloth is cleaned by applying effort.
Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
In the same way, a corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?
And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako saṅghaṃ anussarati:
It’s when a noble-one's-disciple recollects the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassā’ti.
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of veneration with joined palms. It is the supreme field of merit for the world.’
Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.
As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe, ‘ariyasāvako saṅghuposathaṃ upavasati, saṅghena saddhiṃ saṃvasati, saṅghañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.
This is called: ‘A noble-one's-disciple who observes the sabbath of the Saṅgha, living together with the Saṅgha. And because they think of the Saṅgha their mind becomes clear, joy arises, and mental corruptions are given up.’
Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.3)
That’s how a corrupt mind is cleaned by applying effort. (3.3)
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.
A corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?
And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni.
It’s when a noble-one's-disciple recollects their own ethical conduct, which is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti.
As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty mirror by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti?
And how is a dirty mirror cleaned by applying effort?
Telañca paṭicca, chārikañca paṭicca, vālaṇḍupakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca.
With oil, ash, a rolled-up cloth, and by applying the proper effort.
Evaṃ kho, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti.
That’s how a dirty mirror is cleaned by applying effort.
Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
In the same way, a corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?
And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni … pe … samādhisaṃvattanikāni.
It’s when a noble-one's-disciple recollects their own ethical conduct, which is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.
As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe, ‘ariyasāvako sīluposathaṃ upavasati, sīlena saddhiṃ saṃvasati, sīlañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.
This is called: ‘A noble-one's-disciple who observes the sabbath of ethical conduct, living together with ethics. And because they think of their ethical conduct their mind becomes clear, joy arises, and mental corruptions are given up.’
Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.4)
That’s how a corrupt mind is cleaned by applying effort. (3.4)
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.
A corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?
And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako devatā anussarati:
It’s when a noble-one's-disciple recollects the deities:
‘santi devā cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari.
‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these.
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṃvijjati.
When those deities passed away from here, they were reborn there because of their earned-trust, ethics, learning, generosity, and wisdom. I, too, have the same kind of earned-trust, ethics, learning, generosity, and wisdom.
Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati.
Yathārūpena sutena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati.
Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpo cāgo saṃvijjati.
Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti.
Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.
As they recollect the earned-trust, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning dirty gold by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti?
And how is dirty gold cleaned by applying effort?
Ukkañca paṭicca, loṇañca paṭicca, gerukañca paṭicca, nāḷikasaṇḍāsañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca.
With a furnace, flux, a blowpipe, and tongs, and by applying the proper effort.
Evaṃ kho, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.
That’s how dirty gold is cleaned by applying effort.
Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
In the same way, a corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?
And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako devatā anussarati:
It’s when a noble-one's-disciple recollects the deities:
‘santi devā cātumahārājikā, santi devā tāvatiṃsā … pe … santi devā tatuttari.
‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these.
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena … sutena … cāgena … paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti.
When those deities passed away from here, they were reborn there because of their earned-trust, ethics, learning, generosity, and wisdom. I, too, have the same kind of earned-trust, ethics, learning, generosity, and wisdom.
Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.
As they recollect the earned-trust, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe, ‘ariyasāvako devatuposathaṃ upavasati, devatāhi saddhiṃ saṃvasati, devatā ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.
This is called: ‘A noble-one's-disciple who observes the sabbath of the deities, living together with the deities. And because they think of the deities their mind becomes clear, joy arises, and mental corruptions are given up.’
Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.5)
That’s how a corrupt mind is cleaned by applying effort. (3.5)
Sa kho so, visākhe, ariyasāvako iti paṭisañcikkhati:
Then that noble-one's-disciple reflects:
‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampī viharanti;
‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings.
ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi.
I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
I will observe the sabbath by doing as the perfected ones do in this respect.
Yāvajīvaṃ arahanto adinnādānaṃ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti;
As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
ahampajja imañca rattiṃ imañca divasaṃ adinnādānaṃ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi.
I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
I will observe the sabbath by doing as the perfected ones do in this respect.
Yāvajīvaṃ arahanto abrahmacariyaṃ pahāya brahmacārī ārācārī viratā methunā gāmadhammā;
As long as they live, the perfected ones give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
ahampajja imañca rattiṃ imañca divasaṃ abrahmacariyaṃ pahāya brahmacārī ārācārī virato methunā gāmadhammā.
I, too, for this day and night will give up unchastity. I will be celibate, set apart, avoiding the common practice of sex.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
I will observe the sabbath by doing as the perfected ones do in this respect.
Yāvajīvaṃ arahanto musāvādaṃ pahāya musāvādā paṭiviratā saccavādī saccasandhā thetā paccayikā avisaṃvādakā lokassa;
As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
ahampajja imañca rattiṃ imañca divasaṃ musāvādaṃ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.
I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
I will observe the sabbath by doing as the perfected ones do in this respect.
Yāvajīvaṃ arahanto surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā;
As long as they live, the perfected ones give up alcoholic drinks that cause negligence.
ahampajja imañca rattiṃ imañca divasaṃ surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato.
I, too, for this day and night will give up alcoholic drinks that cause negligence.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
I will observe the sabbath by doing as the perfected ones do in this respect.
Yāvajīvaṃ arahanto ekabhattikā rattūparatā viratā vikālabhojanā;
As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time.
ahampajja imañca rattiṃ imañca divasaṃ ekabhattiko rattūparato virato vikālabhojanā.
I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
I will observe the sabbath by doing as the perfected ones do in this respect.
Yāvajīvaṃ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā;
As long as they live, the perfected ones avoid dancing, singing, music, and seeing shows; and beautifying and adorning themselves with garlands, fragrance, and makeup.
ahampajja imañca rattiṃ imañca divasaṃ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato.
I, too, for this day and night will avoid dancing, singing, music, and seeing shows; and beautifying and adorning myself with garlands, fragrance, and makeup.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
I will observe the sabbath by doing as the perfected ones do in this respect.
Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti mañcake vā tiṇasanthārake vā;
As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a cot or a straw mat.
ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi mañcake vā tiṇasanthārake vā.
I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a cot or a straw mat.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Evaṃ kho, visākhe, ariyuposatho hoti.
That’s the sabbath of the noble ones.
Evaṃ upavuttho kho, visākhe, ariyuposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.
When the sabbath of the noble one is observed like this it’s very fruitful and beneficial and splendid and bountiful.
Kīvamahapphalo hoti kīvamahānisaṃso kīvamahājutiko kīvamahāvipphāro?
How much so?
Seyyathāpi, visākhe, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ—
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.
aṅgānaṃ, magadhānaṃ, kāsīnaṃ, kosalānaṃ, vajjīnaṃ, mallānaṃ, cetīnaṃ, vaṅgānaṃ, kurūnaṃ, pañcālānaṃ, macchānaṃ, sūrasenānaṃ, assakānaṃ, avantīnaṃ, gandhārānaṃ, kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ kalaṃ nāgghati soḷasiṃ.
This wouldn’t be worth a sixteenth part of the sabbath with its eight factors.
Taṃ kissa hetu?
Why is that?
Kapaṇaṃ, visākhe, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.
Because human kingship is a poor thing compared to the happiness of the gods.
Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo.
Fifty years in the human realm is one day and night for the gods of the Four Great Kings.
Tāya rattiyā tiṃsarattiyo māso.
Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.
Twelve such months make up a year.
Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ.
The life span of the gods of the Four Great Kings is five hundred of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the Four Great Kings.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:
This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.
‘Human kingship is a poor thing compared to the happiness of the gods.’
Yaṃ, visākhe, mānusakaṃ vassasataṃ, tāvatiṃsānaṃ devānaṃ eso eko rattindivo.
A hundred years in the human realm is one day and night for the gods of the Thirty-Three.
Tāya rattiyā tiṃsarattiyo māso.
Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.
Twelve such months make up a year.
Tena saṃvaccharena dibbaṃ vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ.
The life span of the gods of the Thirty-Three is a thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the Thirty-Three.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:
This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.
‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, visākhe, mānusakāni dve vassasatāni, yāmānaṃ devānaṃ eso eko rattindivo.
Two hundred years in the human realm is one day and night for the Gods of Yama.
Tāya rattiyā tiṃsarattiyo māso.
Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.
Twelve such months make up a year.
Tena saṃvaccharena dibbāni dve vassasahassāni yāmānaṃ devānaṃ āyuppamāṇaṃ.
The life span of the Gods of Yama is two thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjeyya.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of Yama.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:
This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.
‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, visākhe, mānusakāni cattāri vassasatāni, tusitānaṃ devānaṃ eso eko rattindivo.
Four hundred years in the human realm is one day and night for the joyful gods.
Tāya rattiyā tiṃsarattiyo māso.
Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.
Twelve such months make up a year.
Tena saṃvaccharena dibbāni cattāri vassasahassāni tusitānaṃ devānaṃ āyuppamāṇaṃ.
The life span of the joyful gods is four thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjeyya.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the joyful gods.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:
This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.
‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, visākhe, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṃ devānaṃ eso eko rattindivo.
Eight hundred years in the human realm is one day and night for the gods who love to create.
Tāya rattiyā tiṃsarattiyo māso.
Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.
Twelve such months make up a year.
Tena saṃvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṃ devānaṃ āyuppamāṇaṃ.
The life span of the gods who love to create is eight thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjeyya.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who love to create.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:
This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.
‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, visākhe, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo.
Sixteen hundred years in the human realm is one day and night for the gods who control the creations of others.
Tāya rattiyā tiṃsarattiyo māso.
Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.
Twelve such months make up a year.
Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ.
The life span of the gods who control the creations of others is sixteen thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control the creations of others.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:
This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’ti.
‘Human kingship is a poor thing compared to the happiness of the gods.’”
Pāṇaṃ na haññe na cadinnamādiye,
“You shouldn’t kill living creatures, or steal,
Musā na bhāse na ca majjapo siyā;
or lie, or drink alcohol.
Abrahmacariyā virameyya methunā,
Be celibate, refraining from sex,
Rattiṃ na bhuñjeyya vikālabhojanaṃ.
and don’t eat at night, the wrong time.
Mālaṃ na dhāre na ca gandhamācare,
Not wearing garlands or applying fragrance,
Mañce chamāyaṃ va sayetha santhate;
you should sleep on a low bed, or a mat on the ground.
Etañhi aṭṭhaṅgikamāhuposathaṃ,
This is the eight-factored sabbath, they say,
Buddhena dukkhantagunā pakāsitaṃ.
explained by the Buddha, who has gone to suffering’s end.
Cando ca suriyo ca ubho sudassanā,
The moon and sun are both fair to see,
Obhāsayaṃ anupariyanti yāvatā;
radiating as far as they revolve.
Tamonudā te pana antalikkhagā,
Those shining ones in the sky light up the quarters,
Nabhe pabhāsanti disāvirocanā.
dispelling the darkness as they traverse the heavens.
Etasmiṃ yaṃ vijjati antare dhanaṃ,
All of the wealth that’s found in this realm—
Muttā maṇi veḷuriyañca bhaddakaṃ;
pearls, gems, fine beryl too,
Siṅgī suvaṇṇaṃ atha vāpi kañcanaṃ,
horn-gold or mountain gold,
Yaṃ jātarūpaṃ haṭakanti vuccati.
or natural gold dug up by marmots—
Aṭṭhaṅgupetassa uposathassa,
they’re not worth a sixteenth part
Kalampi te nānubhavanti soḷasiṃ;
of the sabbath with its eight factors,
Candappabhā tāragaṇā ca sabbe.
as all the constellations of stars can’t equal the light of the moon.
Tasmā hi nārī ca naro ca sīlavā,
So an ethical woman or man,
Aṭṭhaṅgupetaṃ upavassuposathaṃ;
who’s observed the eight-factored sabbath,
Puññāni katvāna sukhudrayāni,
having made merit whose outcome is happiness,
Aninditā saggamupenti ṭhānan”ti.
blameless, they go to a heavenly place.”
Aṅguttara Nikāya 3
Numbered Discourses 3

3..8.. - AN 3 vagga 8 Ānanda: Ānanda

8. Ānandavagga
8. Ānanda

3.71 - AN 3.71 Channa: With Channa

71. Channasutta
71. With Channa
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 channo paribbājako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.
Then the wanderer Channa went up to Venerable Ānanda and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho channo paribbājako āyasmantaṃ ānandaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“tumhepi, āvuso ānanda, rāgassa pahānaṃ paññāpetha, dosassa pahānaṃ paññāpetha, mohassa pahānaṃ paññāpethā”ti.
“Reverend Ānanda, do you advocate giving up greed, hate, and delusion?”
“Mayaṃ kho, āvuso, rāgassa pahānaṃ paññāpema, dosassa pahānaṃ paññāpema, mohassa pahānaṃ paññapemā”ti.
“We do, reverend.”
“Kiṃ pana tumhe, āvuso, rāge ādīnavaṃ disvā rāgassa pahānaṃ paññāpetha, kiṃ dose ādīnavaṃ disvā dosassa pahānaṃ paññāpetha, kiṃ mohe ādīnavaṃ disvā mohassa pahānaṃ paññāpethā”ti?
“But what drawbacks have you seen, Reverend Ānanda, that you advocate giving up greed, hate, and delusion?”
“Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti;
“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati;
A greedy person does bad things by way of body, speech, and mind.
rāge pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.
When greed has been given up, they don’t do bad things by way of body, speech, and mind.
Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti;
A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both.
rāge pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.
When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both.
Rāgo kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko.
Greed is a destroyer of sight, vision, and knowledge. It blocks wisdom, it’s on the side of anguish, and it doesn’t lead to nirvana.
Duṭṭho kho, āvuso, dosena … pe …
A hateful person makes co-doings that hurt themselves, hurt others, and hurt both. …
mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti;
A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati;
A deluded person does bad things by way of body, speech, and mind.
mohe pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.
When delusion has been given up, they don’t do bad things by way of body, speech, and mind.
Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti;
A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both.
mohe pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.
When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both.
Moho kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko.
Delusion is a destroyer of sight, vision, and knowledge; it blocks wisdom, it’s on the side of anguish, and it doesn’t lead to nirvana.
Idaṃ kho mayaṃ, āvuso, rāge ādīnavaṃ disvā rāgassa pahānaṃ paññāpema.
This is the drawback we’ve seen in greed, hate, and delusion, and this is why we advocate giving them up.”
Idaṃ dose ādīnavaṃ disvā dosassa pahānaṃ paññāpema.
Idaṃ mohe ādīnavaṃ disvā mohassa pahānaṃ paññāpemā”ti.
“Atthi panāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti?
“But, reverend, is there a path and a practice for giving up that greed, hate, and delusion?”
“Atthāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti.
“There is, reverend, a path and a practice for giving up that greed, hate, and delusion.”
“Katamo panāvuso, maggo katamā paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti?
“Well, what is it?”
“Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
“It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti.
This is the path, this is the practice for giving up that greed, hate, and delusion.”
“Bhaddako kho, āvuso, maggo bhaddikā paṭipadā etassa rāgassa dosassa mohassa pahānāya.
“This is a fine path, a fine practice, for giving up that greed, hate, and delusion.
Alañca panāvuso ānanda, appamādāyā”ti.
Just this much is enough to be assiduous.”

3.72 - AN 3.72 Ājīvaka: A Disciple of the Ājīvakas

72. Ājīvakasutta
72. A Disciple of the Ājīvakas
Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.
At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery.
Atha kho aññataro ājīvakasāvako gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so ājīvakasāvako gahapati āyasmantaṃ ānandaṃ etadavoca:
Then a householder who was a disciple of the Ājīvaka ascetics went up to Venerable Ānanda, bowed, sat down to one side, and said to Ānanda:
“Kesaṃ no, bhante ānanda, dhammo svākkhāto?
“Sir, whose teaching is well explained?
Ke loke suppaṭipannā?
Who in the world is practicing well?
Ke loke sukatā”ti?
Who in the world has done well?”
“Tena hi, gahapati, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi.
“Well then, householder, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, gahapati,
What do you think, householder?
ye rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto no vā?
Is The Dharma of those who teach for giving up greed, hate, and delusion well explained or not?
Kathaṃ vā te ettha hotī”ti?
Or how do you see this?”
“Ye, bhante, rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto.
“The Dharma of those who teach for giving up greed, hate, and delusion is well explained.
Evaṃ me ettha hotī”ti.
That’s how I see it.”
“Taṃ kiṃ maññasi, gahapati,
“What do you think, householder?
ye rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā no vā?
Are those who practice for giving up greed, hate, and delusion practicing well or not?
Kathaṃ vā te ettha hotī”ti?
Or how do you see this?”
“Ye, bhante, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā.
“Those who practice for giving up greed, hate, and delusion are practicing well.
Evaṃ me ettha hotī”ti.
That’s how I see it.”
“Taṃ kiṃ maññasi, gahapati,
“What do you think, householder?
yesaṃ rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, te loke sukatā no vā?
Have those who’ve given up greed, hate, and delusion—so they’re cut off at the root, made like a palm stump, obliterated, and unable to arise in the future—done well in the world, or not?
Kathaṃ vā te ettha hotī”ti?
Or how do you see this?”
“Yesaṃ, bhante, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno … pe … yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, te loke sukatā.
“Those who’ve given up greed, hate, and delusion have done well in the world.
Evaṃ me ettha hotī”ti.
That’s how I see it.”
“Iti kho, gahapati, tayāvetaṃ byākataṃ:
“So, householder, you’ve declared:
‘ye, bhante, rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto’ti.
‘The Dharma of those who teach for giving up greed, hate, and delusion is well explained.’
Tayāvetaṃ byākataṃ:
And you’ve declared:
‘ye, bhante, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā’ti.
‘Those who practice for giving up greed, hate, and delusion are practicing well.’
Tayāvetaṃ byākataṃ:
And you’ve declared:
‘yesaṃ, bhante, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno … pe … yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, te loke sukatā’”ti.
‘Those who’ve given up greed, hate, and delusion have done well in the world.’”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing!
Na ceva nāma sadhammukkaṃsanā bhavissati, na ca paradhammāpasādanā.
There’s no acclaiming your own teaching or disrespecting someone else’s,
Āyataneva dhammadesanā, attho ca vutto, attā ca anupanīto.
just teaching what’s relevant in that context. The goal is spoken of, but the self is not involved.
Tumhe, bhante ānanda, rāgassa pahānāya dhammaṃ desetha, dosassa … pe … mohassa pahanāya dhammaṃ desetha.
You, sir, teach Dhamma for giving up greed, hate, and delusion.
Tumhākaṃ, bhante ānanda, dhammo svākkhāto.
Your teaching is well explained.
Tumhe, bhante ānanda, rāgassa pahānāya paṭipannā, dosassa … pe … mohassa pahānāya paṭipannā.
You, sir, practice for giving up greed, hate, and delusion.
Tumhe, bhante, loke suppaṭipannā.
You in the world are practicing well.
Tumhākaṃ, bhante ānanda, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, tumhākaṃ doso pahīno … pe … tumhākaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo.
You’ve given up greed, hate, and delusion.
Tumhe loke sukatā.
You in the world have done well.
Abhikkantaṃ, bhante, abhikkantaṃ, bhante.
Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ ayyena ānandena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Venerable Ānanda has made The Dharma clear in many ways.
Esāhaṃ, bhante ānanda, taṃ bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ ayyo ānando dhāretu, ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Venerable Ānanda remember me as a lay follower who has gone for refuge for life.”

3.73 - AN 3.73 Mahānāmasakka: With Mahānāma the Sakyan

73. Mahānāmasakkasutta
73. With Mahānāma the Sakyan
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Tena kho pana samayena bhagavā gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.
Now at that time the Buddha had recently recovered from an illness.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:
Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:
“dīgharattāhaṃ, bhante, bhagavatā evaṃ dhammaṃ desitaṃ ājānāmi:
“For a long time, sir, I have understood your teaching like this:
‘samāhitassa ñāṇaṃ, no asamāhitassā’ti.
‘Knowledge is for those with undistractible-lucidity, not those without undistractible-lucidity.’
Samādhi nu kho, bhante, pubbe, pacchā ñāṇaṃ;
But, sir, does undistractible-lucidity come first, then knowledge?
udāhu ñāṇaṃ pubbe, pacchā samādhī”ti?
Or does knowledge come first, then undistractible-lucidity?”
Atha kho āyasmato ānandassa etadahosi:
Then Venerable Ānanda thought:
“bhagavā kho gilānavuṭṭhito aciravuṭṭhito gelaññā.
“The Buddha has recently recovered from an illness,
Ayañca mahānāmo sakko bhagavantaṃ atigambhīraṃ pañhaṃ pucchati.
and this Mahānāma asks him a question that’s too deep.
Yannūnāhaṃ mahānāmaṃ sakkaṃ ekamantaṃ apanetvā dhammaṃ deseyyan”ti.
Why don’t I take him off to one side and teach him the Dhamma?”
Atha kho āyasmā ānando mahānāmaṃ sakkaṃ bāhāyaṃ gahetvā ekamantaṃ apanetvā mahānāmaṃ sakkaṃ etadavoca:
Then Ānanda took Mahānāma by the arm, led him off to one side, and said to him:
“sekhampi kho, mahānāma, sīlaṃ vuttaṃ bhagavatā, asekhampi sīlaṃ vuttaṃ bhagavatā; sekhopi samādhi vutto bhagavatā, asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā.
“Mahānāma, the Buddha has spoken of the ethics, undistractible-lucidity, and wisdom of a trainee; and the ethics, undistractible-lucidity, and wisdom of an adept.
Katamañca, mahānāma, sekhaṃ sīlaṃ?
What is the ethics of a trainee?
Idha, mahānāma, bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati … pe … samādāya sikkhati sikkhāpadesu.
It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Idaṃ vuccati, mahānāma, sekhaṃ sīlaṃ.
This is called the ethics of a trainee.
Katamo ca, mahānāma, sekho samādhi?
And what is the undistractible-lucidity of a trainee?
Idha, mahānāma, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
Ayaṃ vuccati, mahānāma, sekho samādhi.
This is called the undistractible-lucidity of a trainee.
Katamā ca, mahānāma, sekhā paññā?
And what is the wisdom of a trainee?
Idha, mahānāma, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṃ vuccati, mahānāma, sekhā paññā.
This is called the wisdom of a trainee.
Sa kho so, mahānāma, ariyasāvako evaṃ sīlasampanno evaṃ samādhisampanno evaṃ paññāsampanno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
Then a noble-one's-disciple—accomplished in ethics, undistractible-lucidity, and wisdom—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.
Evaṃ kho, mahānāma, sekhampi sīlaṃ vuttaṃ bhagavatā, asekhampi sīlaṃ vuttaṃ bhagavatā; sekhopi samādhi vutto bhagavatā, asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā”ti.
In this way the Buddha has spoken of the ethics, undistractible-lucidity, and wisdom of both the trainee and the master.”

3.74 - AN 3.74 Nigaṇṭha: Jains

74. Nigaṇṭhasutta
74. Jains
Ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
At one time Venerable Ānanda was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho abhayo ca licchavi paṇḍitakumārako ca licchavi yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho abhayo licchavi āyasmantaṃ ānandaṃ etadavoca:
Then the Licchavis Abhaya and Paṇḍitakumāra went up to Venerable Ānanda, bowed, sat down to one side, and said to him:
“nigaṇṭho, bhante, nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti:
“Sir, the Jain leader Nāṭaputta claims to be all-knowing and all-seeing, to know and see everything without exception, thus:
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti.
‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’
So purāṇānaṃ kammānaṃ tapasā byantībhāvaṃ paññāpeti navānaṃ kammānaṃ akaraṇā setughātaṃ.
He advocates the elimination of past karma by mortification, and breaking the bridge by not making new karma.
Iti kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissati—
So with the ending of karma, suffering ends; with the ending of suffering, feeling ends; and with the ending of feeling, all suffering will have been worn away.
evametissā sandiṭṭhikāya nijjarāya visuddhiyā samatikkamo hoti.
This is how to go beyond suffering by means of this purification by wearing away in this very life.
Idha, bhante, bhagavā kimāhā”ti?
What, sir, does the Buddha say about this?”
“Tisso kho imā, abhaya, nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.
“Abhaya, these three kinds of purification by wearing away have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Katamā tisso?
What three?
Idha, abhaya, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.
It’s when, Abhaya, a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.
This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Sa kho so, abhaya, bhikkhu evaṃ sīlasampanno vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.
Then a monk accomplished in ethics, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.
This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Sa kho so, abhaya, bhikkhu evaṃ samādhisampanno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
Then a monk accomplished in undistractible-lucidity 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.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.
This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Imā kho, abhaya, tisso nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.
These are the three kinds of purification by wearing away that have been rightly explained by the Buddha … in order to realize nirvana.”
Evaṃ vutte, paṇḍitakumārako licchavi abhayaṃ licchaviṃ etadavoca:
When he said this, Paṇḍitakumāra said to Abhaya:
“kiṃ pana tvaṃ, samma abhaya, āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodasī”ti?
“Dear Abhaya, is there anything in what Ānanda has said so well that you would disagree with?”
“Kyāhaṃ, samma paṇḍitakumāraka, āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodissāmi.
“How could I not agree with what was said so well by Ānanda?
Muddhāpi tassa vipateyya yo āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodeyyā”ti.
If anyone didn’t agree with him, their head would explode!”

3.75 - AN 3.75 Nivesaka: Support

75. Nivesakasutta
75. Support
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Ye, ānanda, anukampeyyātha ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, tīsu ṭhānesu samādapetabbā nivesetabbā patiṭṭhāpetabbā.
“Ānanda, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in three things.
Katamesu tīsu?
What three?
Buddhe aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā:
Experiential confidence in the Buddha:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ, buddho bhagavā’ti,
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
dhamme aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā:
Experiential confidence in The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti,
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
saṃghe aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā:
Experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṃgho ujuppaṭipanno bhagavato sāvakasaṃgho ñāyappaṭipanno bhagavato sāvakasaṃgho sāmīcippaṭipanno bhagavato sāvakasaṃgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṃgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Siyā, ānanda, catunnaṃ mahābhūtānaṃ aññathattaṃ—
There might be change in the four primary elements—
pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṃ tatridaṃ aññathattaṃ.
earth, water, air, and fire—but a noble-one's-disciple with experiential confidence in the Buddha would never change.
So vatānanda, buddhe aveccappasādena samannāgato ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatīti netaṃ ṭhānaṃ vijjati.
In this context, ‘change’ means that such a noble-one's-disciple will be reborn in hell, the animal realm, or the ghost realm: this is not possible.
Siyā, ānanda, catunnaṃ mahābhūtānaṃ aññathattaṃ—
There might be change in the four primary elements—
pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva dhamme … pe …
earth, water, air, and fire—but a noble-one's-disciple with experiential confidence in The Dharma …
na tveva saṅghe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṃ tatridaṃ aññathattaṃ.
or the Saṅgha would never change.
So vatānanda, saṅghe aveccappasādena samannāgato ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatīti netaṃ ṭhānaṃ vijjati.
In this context, ‘change’ means that such a noble-one's-disciple will be reborn in hell, the animal realm, or the ghost realm: this is not possible.
Ye, ānanda, anukampeyyātha ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, imesu tīsu ṭhānesu samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti.
Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in these three things.”

3.76 - AN 3.76 Paṭhamabhava: Existence (1st)

76. Paṭhamabhavasutta
76. Existence (1st)
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“bhavo, bhavoti, bhante, vuccati.
“Sir, they speak of this thing called ‘continued existence’.
Kittāvatā nu kho, bhante, bhavo hotī”ti?
How is continued existence defined?”
“Kāmadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho kāmabhavo paññāyethā”ti?
“If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?”
“No hetaṃ, bhante”.
“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ hīnāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti. ()
The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future.
Rūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho rūpabhavo paññāyethā”ti?
If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?”
“No hetaṃ, bhante”.
“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ majjhimāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti. ()
The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future.
Arūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho arūpabhavo paññāyethā”ti?
If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?”
“No hetaṃ, bhante”.
“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ paṇītāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti.
The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future.
Evaṃ kho, ānanda, bhavo hotī”ti.
That’s how continued existence is defined.”

3.77 - AN 3.77 Dutiyabhava: Existence (2nd)

77. Dutiyabhavasutta
77. Existence (2nd)
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami … pe … āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“bhavo, bhavoti, bhante, vuccati.
“Sir, they speak of this thing called ‘continued existence’.
Kittāvatā nu kho, bhante, bhavo hotī”ti?
How is continued existence defined?”
“Kāmadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho kāmabhavo paññāyethā”ti?
“If, Ānanda, there were no deeds to result in the sensual realm, would existence in the sensual realm still come about?”
“No hetaṃ, bhante”.
“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti.
The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future.
Rūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho rūpabhavo paññāyethā”ti?
If there were no deeds to result in the realm of luminous form, would existence in the realm of luminous form still be evident?”
“No hetaṃ, bhante”.
“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti.
The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future.
Arūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho arūpabhavo paññāyethā”ti?
If there were no deeds to result in the formless realm, would existence in the formless realm still be evident?”
“No hetaṃ, bhante”.
“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.
“So, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti.
The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future.
Evaṃ kho, ānanda, bhavo hotī”ti.
That’s how continued existence is defined.”

3.78 - AN 3.78 Sīlabbata: Precepts and Observances

78. Sīlabbatasutta
78. Precepts and Observances
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“sabbaṃ nu kho, ānanda, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ saphalan”ti?
“Ānanda, are all precepts and observances, lifestyles, and spiritual paths fruitful when taken as the essence?”
“Na khvettha, bhante, ekaṃsenā”ti.
“This is no simple matter, sir.”
“Tena hānanda, vibhajassū”ti.
“Well then, Ānanda, break it down.”
“Yañhissa, bhante, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, evarūpaṃ sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ aphalaṃ.
“Take the case of someone who cultivates precepts and observances, lifestyle, and a spiritual path, taking this as the essence. If unskillful Dharmas grow while skillful Dharmas decline, that’s not fruitful.
Yañca khvāssa, bhante, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ saphalan”ti.
However, if unskillful Dharmas decline while skillful Dharmas grow, that is fruitful.”
Idamavoca āyasmā ānando.
That’s what Ānanda said,
Samanuñño satthā ahosi.
and the teacher approved.
Atha kho āyasmā ānando “samanuñño me satthā”ti, uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Then Ānanda, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho bhagavā acirapakkante āyasmante ānande bhikkhū āmantesi:
Then, not long after Ānanda had left, the Buddha addressed the monks:
“sekho, bhikkhave, ānando;
“monks, Ānanda is a trainee,
na ca panassa sulabharūpo samasamo paññāyā”ti.
but it’s not easy to find his equal in wisdom.”

3.79 - AN 3.79 Gandhajāta: Fragrances

79. Gandhajātasutta
79. Fragrances
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Tīṇimāni, bhante, gandhajātāni, yesaṃ anuvātaṃyeva gandho gacchati, no paṭivātaṃ.
“Sir, there are these three kinds of fragrance that spread only with the wind, not against it.
Katamāni tīṇi?
What three?
Mūlagandho, sāragandho, pupphagandho—
The fragrance of roots, heartwood, and flowers.
imāni kho, bhante, tīṇi gandhajātāni, yesaṃ anuvātaṃyeva gandho gacchati, no paṭivātaṃ.
These are the three kinds of fragrance that spread only with the wind, not against it.
Atthi nu kho, bhante, kiñci gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti?
Is there a kind of fragrance that spreads with the wind, and against it, and both ways?”
“Atthānanda, kiñci gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti.
“There is, Ānanda, such a kind of fragrance.”
“Katamañca pana, bhante, gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti?
“So what, sir, is that kind of fragrance?”
“Idhānanda, yasmiṃ gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti,
“It’s when, Ānanda, in some village or town, a woman or man has gone for refuge to the Buddha, The Dharma, and the Saṅgha.
pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo,
They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character.
vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.
They live at home with a heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Tassa disāsu samaṇabrāhmaṇā vaṇṇaṃ bhāsanti:
Ascetics and brahmins everywhere praise them for these good qualities.
‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṃghaṃ saraṇaṃ gato hoti,
pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo,
vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti.
devatāpissa vaṇṇaṃ bhāsanti:
And even the deities praise them.
‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṃghaṃ saraṇaṃ gato hoti,
pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo,
vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti.
Idaṃ kho taṃ, ānanda, gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatīti.
This is the kind of fragrance that spreads with the wind, and against it, and both.”
Na pupphagandho paṭivātameti,
“The fragrance of flowers doesn’t spread against the wind,
Na candanaṃ tagaramallikā vā;
nor sandalwood, pinwheel flowers, or jasmine;
Satañca gandho paṭivātameti,
But the fragrance of the good spreads against the wind;
Sabbā disā sappuriso pavāyatī”ti.
a good person’s virtue spreads in every direction.”

3.80 - AN 3.80 Cūḷanikā: Lesser

80. Cūḷanikāsutta
80. Lesser
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:
“Sir, I have heard and learned this in the presence of the Buddha:
‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesī’ti.
‘Ānanda, the Buddha Sikhi had a disciple called Abhibhū. Standing in the Brahmā realm, he could make his voice heard throughout the galaxy.’
Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetun”ti?
I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?”
“Sāvako so, ānanda, appameyyā tathāgatā”ti.
“He was a disciple, Ānanda. Realized Ones are immeasurable.”
Dutiyampi kho āyasmā ānando bhagavantaṃ etadavoca:
For a second time …
“sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:
‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesī’ti.
Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetun”ti?
“Sāvako so, ānanda, appameyyā tathāgatā”ti.
Tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca:
For a third time, Ānanda said to the Buddha:
“sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:
‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesī’ti.
Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetun”ti?
“… I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?”
“Sutā te, ānanda, sahassī cūḷanikā lokadhātū”ti?
“Ānanda, have you heard of a thousandfold lesser world system, a galaxy?”
“Etassa, bhagavā, kālo; etassa, sugata, kālo,
“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
Let the Buddha speak. The monks will listen and remember it.”
“Tenahānanda, suṇāhi sādhukaṃ manasi karohi, bhāsissāmī”ti.
“Well then, Ānanda, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Bhagavā etadavoca:
The Buddha said this:
“Yāvatā, ānanda, candimasūriyā pariharanti, disā bhanti virocanā, tāva sahassadhā loko.
“Ānanda, a galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters.
Tasmiṃ sahassadhā loke sahassaṃ candānaṃ, sahassaṃ sūriyānaṃ, sahassaṃ sinerupabbatarājānaṃ, sahassaṃ jambudīpānaṃ, sahassaṃ aparagoyānānaṃ, sahassaṃ uttarakurūnaṃ, sahassaṃ pubbavidehānaṃ, cattāri mahāsamuddasahassāni, cattāri mahārājasahassāni, sahassaṃ cātumahārājikānaṃ, sahassaṃ tāvatiṃsānaṃ, sahassaṃ yāmānaṃ, sahassaṃ tusitānaṃ, sahassaṃ nimmānaratīnaṃ, sahassaṃ paranimmitavasavattīnaṃ, sahassaṃ brahmalokānaṃ—
In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Indias, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand oceans, four thousand Great Kings, a thousand realms of the Gods of the Four Great Kings, a thousand realms of the Gods of the Thirty-Three, of the Gods of Yama, of the Joyful Gods, of the Gods who Love to Create, of the Gods who Control the Creations of Others, and a thousand Brahmā realms.
ayaṃ vuccatānanda, sahassī cūḷanikā lokadhātu.
This is called a thousandfold lesser world system, a ‘galaxy’.
Yāvatānanda, sahassī cūḷanikā lokadhātu tāva sahassadhā loko.
A world system that extends for a thousand galaxies
Ayaṃ vuccatānanda, dvisahassī majjhimikā lokadhātu.
is called a millionfold middling world system, a ‘galactic cluster’.
Yāvatānanda, dvisahassī majjhimikā lokadhātu tāva sahassadhā loko.
A world system that extends for a thousand galactic clusters
Ayaṃ vuccatānanda, tisahassī mahāsahassī lokadhātu.
is called a billionfold great world system, a ‘galactic supercluster’.
Ākaṅkhamāno, ānanda, tathāgato tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti.
If he wished, Ānanda, a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.”
“Yathā kathaṃ pana, bhante, bhagavā tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti?
“But how would the Buddha make his voice heard so far?”
“Idhānanda, tathāgato tisahassimahāsahassilokadhātuṃ obhāsena phareyya.
“First, Ānanda, a Realized One would fill the galactic supercluster with light.
Yadā te sattā taṃ ālokaṃ sañjāneyyuṃ, atha tathāgato ghosaṃ kareyya saddamanussāveyya.
When sentient beings saw the light, the Realized One would project his call so that they’d hear the sound.
Evaṃ kho, ānanda, tathāgato tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti.
That’s how a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.”
Evaṃ vutte, āyasmā ānando āyasmantaṃ udāyiṃ etadavoca:
When he said this, Venerable Ānanda said to Venerable Udāyī:
“lābhā vata me, suladdhaṃ vata me,
“I’m so fortunate, so very fortunate,
yassa me satthā evaṃmahiddhiko evaṃmahānubhāvo”ti.
to have a teacher with such power and might!”
Evaṃ vutte, āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca:
When he said this, Venerable Udāyī said to Venerable Ānanda:
“kiṃ tuyhettha, āvuso ānanda, yadi te satthā evaṃmahiddhiko evaṃmahānubhāvo”ti?
“What is it to you, Reverend Ānanda, if your teacher has such power and might?”
Evaṃ vutte, bhagavā āyasmantaṃ udāyiṃ etadavoca:
When he said this, the Buddha said to Venerable Udāyī:
“mā hevaṃ, udāyi, mā hevaṃ, udāyi.
“Not so, Udāyī, not so!
Sace, udāyi, ānando avītarāgo kālaṃ kareyya, tena cittappasādena sattakkhattuṃ devesu devarajjaṃ kāreyya, sattakkhattuṃ imasmiṃyeva jambudīpe mahārajjaṃ kāreyya.
If Ānanda were to die while still not free of greed, he would rule as king of the gods for seven lifetimes, and as king of all India for seven lifetimes, because of the confidence of his heart.
Api ca, udāyi, ānando diṭṭheva dhamme parinibbāyissatī”ti.
However, Ānanda will be nirvana'd in the present life.”

3..9.. - AN 3 vagga 9 Samana: Ascetics

9. Samanavagga
9. Ascetics

3.81 - AN 3.81 Samaṇa: Ascetics

81. Samaṇasutta
81. Ascetics
“Tīṇimāni, bhikkhave, samaṇassa samaṇiyāni samaṇakaraṇīyāni.
“monks, there are three duties of an ascetic.
Katamāni tīṇi?
What three?
Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānaṃ—
Undertaking the training in the higher ethics, the higher mind, and the higher wisdom.
imāni kho, bhikkhave, tīṇi samaṇassa samaṇiyāni samaṇakaraṇīyāni.
These are the three duties of an ascetic.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.
‘We will have ardent enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”

3.82 - AN 3.82 Gadrabha: The Donkey

82. Gadrabhasutta
82. The Donkey
“Seyyathāpi, bhikkhave, gadrabho gogaṇaṃ piṭṭhito piṭṭhito anubandho hoti:
“Suppose, monks, a donkey followed behind a herd of cattle, thinking:
‘ahampi dammo, ahampi dammo’ti.
‘I can moo too! I can moo too!’
Tassa na tādiso vaṇṇo hoti seyyathāpi gunnaṃ, na tādiso saro hoti seyyathāpi gunnaṃ, na tādisaṃ padaṃ hoti seyyathāpi gunnaṃ.
But it doesn’t look like a cow, or sound like a cow, or leave a footprint like a cow.
So gogaṇaṃyeva piṭṭhito piṭṭhito anubandho hoti:
Still it follows behind a herd of cattle, thinking:
‘ahampi dammo, ahampi dammo’ti.
‘I can moo too! I can moo too!’
Evamevaṃ kho, bhikkhave, idhekacco bhikkhu bhikkhusaṅghaṃ piṭṭhito piṭṭhito anubandho hoti:
In the same way, some monk follows behind the monk Saṅgha, thinking:
‘ahampi bhikkhu, ahampi bhikkhū’ti.
‘I’m a monk too! I’m a monk too!’
Tassa na tādiso chando hoti adhisīlasikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ, na tādiso chando hoti adhicittasikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ, na tādiso chando hoti adhipaññāsikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ.
But they don’t have the same enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom as the other monks.
So bhikkhusaṅghaṃyeva piṭṭhito piṭṭhito anubandho hoti:
Still they follow behind the monk Saṇgha, thinking:
‘ahampi bhikkhu, ahampi bhikkhū’ti.
‘I’m a monk too! I’m a monk too!’
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.
‘We will have ardent enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”

3.83 - AN 3.83 Khetta: Fields

83. Khettasutta
83. Fields
“Tīṇimāni, bhikkhave, kassakassa gahapatissa pubbe karaṇīyāni.
“monks, a farmer has three primary duties.
Katamāni tīṇi?
What three?
Idha, bhikkhave, kassako gahapati paṭikacceva khettaṃ sukaṭṭhaṃ karoti sumatikataṃ.
A farmer first of all makes sure the field is well ploughed and tilled.
Paṭikacceva khettaṃ sukaṭṭhaṃ karitvā sumatikataṃ kālena bījāni patiṭṭhāpeti.
Next they plant seeds in season.
Kālena bījāni patiṭṭhāpetvā samayena udakaṃ abhinetipi apanetipi.
When the time is right, they irrigate the field and then drain it.
Imāni kho, bhikkhave, tīṇi kassakassa gahapatissa pubbe karaṇīyāni.
These are the three primary duties of a farmer.
Evamevaṃ kho, bhikkhave, tīṇimāni bhikkhussa pubbe karaṇīyāni.
In the same way, a monk has three primary duties.
Katamāni tīṇi?
What three?
Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānaṃ—
Undertaking the training in the higher ethics, the higher mind, and the higher wisdom.
imāni kho, bhikkhave, tīṇi bhikkhussa pubbe karaṇīyāni.
These are the three primary duties of a monk.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.
‘We will have ardent enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”

3.84 - AN 3.84 Vajjiputta: The Vajji

84. Vajjiputtasutta
84. The Vajji
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho aññataro vajjiputtako bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so vajjiputtako bhikkhu bhagavantaṃ etadavoca:
Then a certain Vajji monk went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhikamidaṃ, bhante, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati.
“Sir, each fortnight over a hundred and fifty training rules are recited.
Nāhaṃ, bhante, ettha sakkomi sikkhitun”ti.
I’m not able to train in them.”
“Sakkhissasi pana tvaṃ, bhikkhu, tīsu sikkhāsu sikkhituṃ—
“But monk, are you able to train in three trainings:
adhisīlasikkhāya, adhicittasikkhāya adhipaññāsikkhāyā”ti?
the higher ethics, the higher mind, and the higher wisdom?”
“Sakkomahaṃ, bhante, tīsu sikkhāsu sikkhituṃ—
“I am, sir.”
adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāyā”ti.
“Tasmātiha tvaṃ, bhikkhu, tīsu sikkhāsu sikkhassu—
“So, monk, you should train in these three trainings:
adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāya.
the higher ethics, the higher mind, and the higher wisdom.
Yato kho tvaṃ, bhikkhu, adhisīlampi sikkhissasi, adhicittampi sikkhissasi, adhipaññampi sikkhissasi, tassa tuyhaṃ bhikkhu adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyissati, doso pahīyissati, moho pahīyissati.
As you train in these, you will give up greed, hate, and delusion.
So tvaṃ rāgassa pahānā dosassa pahānā mohassa pahānā yaṃ akusalaṃ na taṃ karissasi, yaṃ pāpaṃ na taṃ sevissasī”ti.
Then you won’t do anything unskillful, or practice anything bad.”
Atha kho so bhikkhu aparena samayena adhisīlampi sikkhi, adhicittampi sikkhi, adhipaññampi sikkhi.
After some time that monk trained in the higher ethics, the higher mind, and the higher wisdom.
Tassa adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyi, doso pahīyi, moho pahīyi.
He gave up greed, hate, and delusion.
So rāgassa pahānā dosassa pahānā mohassa pahānā yaṃ akusalaṃ taṃ nākāsi, yaṃ pāpaṃ taṃ na sevīti.
Then he didn’t do anything unskillful, or practice anything bad.

3.85 - AN 3.85 Sekkha: A Trainee

85. Sekkhasutta
85. A Trainee
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“‘Sekho, sekho’ti, bhante, vuccati.
“Sir, they speak of this person called ‘a trainee’.
Kittāvatā nu kho, bhante, sekho hotī”ti?
How is a trainee defined?”
“Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccati.
“They train, monk, that’s why they’re called ‘a trainee’.
Kiñca sikkhati?
What is their training?
Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati.
They train in the higher ethics, the higher mind, and the higher wisdom.
Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccatīti.
They train, that’s why they’re called ‘a trainee’”.
Sekhassa sikkhamānassa,
“As a trainee trains,
ujumaggānusārino;
following the straight road,
Khayasmiṃ paṭhamaṃ ñāṇaṃ,
first they know about ending;
tato aññā anantarā.
enlightenment follows in the same lifetime.
Tato aññāvimuttassa,
After that, to that poised one, freed by enlightenment
ñāṇaṃ ve hoti tādino;
with the end of the fetters of rebirth,
Akuppā me vimuttīti,
the knowledge comes:
bhavasaṃyojanakkhaye”ti.
‘My freedom is unshakable.’”

3.86 - AN 3.86 Paṭhamasikkhā: Training (1st)

86. Paṭhamasikkhāsutta
86. Training (1st)
“Sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati, yattha attakāmā kulaputtā sikkhanti.
“monks, each fortnight over a hundred and fifty training rules come up for recitation, in which respectable people who love themselves train.
Tisso imā, bhikkhave, sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.
These are all included in the three trainings.
Katamā tisso?
What three?
Adhisīlasikkhā, adhicittasikkhā adhipaññāsikkhā—
The training in the higher ethics, the higher mind, and the higher wisdom.
imā kho, bhikkhave, tisso sikkhā, yatthetaṃ sabbaṃ samodhānaṃ gacchati.
These are the three trainings that include them all.
Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī paññāya mattaso kārī.
Take the case of a monk who has fulfilled their ethics, but has limited undistractible-lucidity and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.
They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?
Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.
Because I don’t say they’re incapable of that.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.
But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī paññāya mattaso kārī.
Take another case of a monk who has fulfilled their ethics, but has limited undistractible-lucidity and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.
They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?
Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.
Because I don’t say they’re incapable of that.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.
But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.
With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya mattaso kārī.
Take another case of a monk who has fulfilled their ethics and undistractible-lucidity, but has limited wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.
They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?
Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.
Because I don’t say they’re incapable of that.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.
But they’re constant and steady in their precepts regarding the training rules that are fundamentals, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.
With the ending of the five lower fetters they’re reborn spontaneously. They are nirvana'd there, and are not liable to return from that world.
Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya paripūrakārī.
Take another case of a monk who has fulfilled their ethics, undistractible-lucidity, and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.
They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?
Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.
Because I don’t say they’re incapable of that.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.
But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
They realize 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.
Iti kho, bhikkhave, padesaṃ padesakārī ārādheti paripūraṃ paripūrakārī.
So, monks, if you practice partially you succeed partially. If you practice fully you succeed fully.
Avañjhāni tvevāhaṃ, bhikkhave, sikkhāpadāni vadāmī”ti.
These training rules are not a waste, I say.”

3.87 - AN 3.87 Dutiyasikkhā: Training (2nd)

87. Dutiyasikkhāsutta
87. Training (2nd)
“Sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati yattha attakāmā kulaputtā sikkhanti.
“monks, each fortnight over a hundred and fifty training rules come up for recitation, in which respectable people who love themselves train.
Tisso imā, bhikkhave, sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.
These are all included in the three trainings.
Katamā tisso?
What three?
Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā—
The training in the higher ethics, the higher mind, and the higher wisdom.
imā kho, bhikkhave, tisso sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.
These are the three trainings that include them all.
Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī paññāya mattaso kārī.
Take the case of a monk who has fulfilled their ethics, but has limited undistractible-lucidity and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.
They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?
Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.
Because I don’t say they’re not capable.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.
But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual life. They keep the rules they’ve undertaken.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti.
With the ending of three fetters they have at most seven rebirths.
Sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.
They will transmigrate at most seven times among gods and humans and then make an end of suffering.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā kolaṃkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.
With the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā ekabījī hoti, ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti.
With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.
With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya mattaso kārī.
Take another case of a monk who has fulfilled their ethics and undistractible-lucidity, but has limited wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.
They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?
Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.
Because I don’t say they’re not capable.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.
But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto akaniṭṭhagāmī.
With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.
With the ending of the five lower fetters they’re nirvana'd with extra effort.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.
With the ending of the five lower fetters they’re nirvana'd without extra effort.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.
With the ending of the five lower fetters they’re nirvana'd upon landing.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.
With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya paripūrakārī.
Take another case of a monk who has fulfilled their ethics, undistractible-lucidity, and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.
They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?
Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.
Because I don’t say they’re not capable.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.
But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
They realize 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.
Iti kho, bhikkhave, padesaṃ padesakārī ārādheti, paripūraṃ paripūrakārī, avañjhāni tvevāhaṃ, bhikkhave, sikkhāpadāni vadāmī”ti.
So, monks, if you practice partially you succeed partially. If you practice fully you succeed fully. These training rules are not a waste, I say.”

3.88 - AN 3.88 Tatiyasikkhā: Training (3rd)

88. Tatiyasikkhāsutta
88. Training (3rd)
“Sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati yattha attakāmā kulaputtā sikkhanti.
“monks, each fortnight over a hundred and fifty training rules come up for recitation, in which respectable people who love themselves train.
Tisso imā, bhikkhave, sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.
These are all included in the three trainings.
Katamā tisso?
What three?
Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā—
The training in the higher ethics, the higher mind, and the higher wisdom.
imā kho, bhikkhave, tisso sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.
These are the three trainings that include them all.
Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya paripūrakārī.
Take the case of a monk who has fulfilled their ethics, undistractible-lucidity, and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.
They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?
Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.
Because I don’t say they’re not capable.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.
But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
They realize 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.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.
If they don’t penetrate so far, with the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.
If they don’t penetrate so far, with the ending of the five lower fetters they’re nirvana'd upon landing.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.
If they don’t penetrate so far, with the ending of the five lower fetters they’re nirvana'd without extra effort.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.
If they don’t penetrate so far, with the ending of the five lower fetters they’re nirvana'd with extra effort.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī.
If they don’t penetrate so far, with the ending of the five lower fetters they head upstream, go to the Akaniṭṭha realm.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā, rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.
If they don’t penetrate so far, with the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā ekabījī hoti, ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti.
If they don’t penetrate so far, with the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.
If they don’t penetrate so far, with the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.
If they don’t penetrate so far, with the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering.
Iti kho, bhikkhave, paripūraṃ paripūrakārī ārādheti padesaṃ padesakārī.
So, monks, if you practice partially you succeed partially. If you practice fully you succeed fully.
Avañjhāni tvevāhaṃ, bhikkhave, sikkhāpadāni vadāmī”ti.
These training rules are not a waste, I say.”

3.89 - AN 3.89 Paṭhamasikkhattaya: Three Trainings (1st)

89. Paṭhamasikkhattayasutta
89. Three Trainings (1st)
“Tisso imā, bhikkhave, sikkhā.
“monks, these are the three trainings.
Katamā tisso?
What three?
Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.
The training in the higher ethics, the higher mind, and the higher wisdom.
Katamā ca, bhikkhave, adhisīlasikkhā?
And what is the training in the higher ethics?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.
It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Ayaṃ vuccati, bhikkhave, adhisīlasikkhā.
This is called the training in the higher ethics.
Katamā ca, bhikkhave, adhicittasikkhā?
And what is the training in the higher mind?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
Ayaṃ vuccati, bhikkhave, adhicittasikkhā.
This is called the training in the higher mind.
Katamā ca, bhikkhave, adhipaññāsikkhā?
And what is the training in the higher wisdom?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṃ vuccati, bhikkhave, adhipaññāsikkhā.
This is called the training in the higher wisdom.
Imā kho, bhikkhave, tisso sikkhā”ti.
These are the three trainings.”

3.90 - AN 3.90 Dutiyasikkhattaya: Three Trainings (2nd)

90. Dutiyasikkhattayasutta
90. Three Trainings (2nd)
“Tisso imā, bhikkhave, sikkhā.
“monks, these are the three trainings.
Katamā tisso?
What three?
Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.
The training in the higher ethics, the higher mind, and the higher wisdom.
Katamā ca, bhikkhave, adhisīlasikkhā?
And what is the training in the higher ethics?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.
It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Ayaṃ vuccati, bhikkhave, adhisīlasikkhā.
This is called the training in the higher ethics.
Katamā ca, bhikkhave, adhicittasikkhā?
And what is the training in the higher mind?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
Ayaṃ vuccati, bhikkhave, adhicittasikkhā.
This is called the training in the higher mind.
Katamā ca, bhikkhave, adhipaññāsikkhā?
And what is the training in the higher wisdom?
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.
Ayaṃ vuccati, bhikkhave, adhipaññāsikkhā.
This is called the training in the higher wisdom.
Imā kho, bhikkhave, tisso sikkhāti.
These are the three trainings.”
Adhisīlaṃ adhicittaṃ,
“The higher ethics, the higher mind,
adhipaññañca vīriyavā;
and the higher wisdom should be practiced
Thāmavā dhitimā jhāyī,
by those energetic, strong, and resolute,
sato guttindriyo care.
practicing jhāna, rememberful, with guarded senses.
Yathā pure tathā pacchā,
As before, so after;
yathā pacchā tathā pure;
as after, so before.
Yathā adho tathā uddhaṃ,
As below, so above;
yathā uddhaṃ tathā adho.
as above, so below.
Yathā divā tathā rattiṃ,
As by day, so by night;
yathā rattiṃ tathā divā;
as by night, so by day.
Abhibhuyya disā sabbā,
Having mastered every direction
appamāṇasamādhinā.
with limitless undistractible-lucidity,
Tamāhu sekhaṃ paṭipadaṃ,
they call them a ‘trainee on the path’,
atho saṃsuddhacāriyaṃ;
and their conduct is well purified.
Tamāhu loke sambuddhaṃ,
But a wise one who has gone to the end of the path
dhīraṃ paṭipadantaguṃ.
they call a ‘Buddha’ in the world.
Viññāṇassa nirodhena,
With the cessation of consciousness,
taṇhākkhayavimuttino;
freed by the ending of craving,
Pajjotasseva nibbānaṃ,
the liberation of their heart
vimokkho hoti cetaso”ti.
is like a lamp going out.”

3.91 - AN 3.91 Saṅkavā: At Paṅkadhā

91. Saṅkavāsutta
91. At Paṅkadhā
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena saṅkavā nāma kosalānaṃ nigamo tadavasari.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks. He arrived at a town of the Kosalans named Paṅkadhā,
Tatra sudaṃ bhagavā saṅkavāyaṃ viharati.
and stayed there.
Tena kho pana samayena kassapagotto nāma bhikkhu saṅkavāyaṃ āvāsiko hoti.
Now, at that time a monk called Kassapagotta was resident at Paṅkadhā.
Tatra sudaṃ bhagavā sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandasseti samādapeti samuttejeti sampahaṃseti.
There the Buddha educated, encouraged, fired up, and inspired the monks with a Dhamma talk about the training rules.
Atha kho kassapagottassa bhikkhuno bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo:
Kassapagotta became quite impatient and bitter, thinking:
“adhisallikhatevāyaṃ samaṇo”ti.
“This ascetic is much too strict.”
Atha kho bhagavā saṅkavāyaṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi.
When the Buddha had stayed in Paṅkadhā as long as he wished, he set out for Rājagaha.
Anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari.
Travelling stage by stage, he arrived at Rājagaha,
Tatra sudaṃ bhagavā rājagahe viharati.
and stayed there.
Atha kho kassapagottassa bhikkhuno acirapakkantassa bhagavato ahudeva kukkuccaṃ ahu vippaṭisāro:
Soon after the Buddha left, Kassapagotta became quite remorseful and regretful, thinking:
“alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ;
“It’s my loss, my misfortune,
yassa me bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo:
that when the Buddha was talking about the training rules I became quite impatient and bitter, thinking
‘adhisallikhatevāyaṃ samaṇo’ti.
he was much too strict.
Yannūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike accayaṃ accayato deseyyan”ti.
Why don’t I go to the Buddha and confess my mistake to him?”
Atha kho kassapagotto bhikkhu senāsanaṃ saṃsāmetvā pattacīvaramādāya yena rājagahaṃ tena pakkāmi.
Then Kassapagotta set his lodgings in order and, taking his bowl and robe, set out for Rājagaha.
Anupubbena yena rājagahaṃ yena gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kassapagotto bhikkhu bhagavantaṃ etadavoca:
Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“Ekamidaṃ, bhante, samayaṃ bhagavā saṅkavāyaṃ viharati, saṅkavā nāma kosalānaṃ nigamo.
Tatra, bhante, bhagavā sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassesi samādapesi samuttejesi sampahaṃsesi.
Tassa mayhaṃ bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo:
‘adhisallikhatevāyaṃ samaṇo’ti.
Atha kho bhagavā saṅkavāyaṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. ()
Tassa mayhaṃ, bhante, acirapakkantassa bhagavato ahudeva kukkuccaṃ ahu vippaṭisāro:
‘alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ;
yassa me bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo:
“adhisallikhatevāyaṃ samaṇo”ti.
Yannūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike accayaṃ accayato deseyyan’ti.
Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ yassa me bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo:
I have made a mistake, sir. It was foolish, stupid, and unskillful of me to become impatient and bitter when the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk about the training rules, and to think:
‘adhisallikhatevāyaṃ samaṇo’ti.
‘This ascetic is much too strict.’
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu, āyatiṃ saṃvarāyā”ti.
Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
“Taggha taṃ, kassapa, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yassa te mayi sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo:
“Indeed, Kassapa, you made a mistake.
‘adhisallikhatevāyaṃ samaṇo’ti.
Yato ca kho tvaṃ, kassapa, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma.
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Vuddhihesā, kassapa, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjati.
For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.
Thero cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, therassa bhikkhuno na vaṇṇaṃ bhaṇāmi.
Kassapa, take the case of a senior monk who doesn’t want to train and doesn’t praise taking up the training. They don’t encourage other monks who don’t want to train to take up the training. And they don’t truthfully and substantively praise at the right time those monks who do want to train. I don’t praise that kind of senior monk.
Taṃ kissa hetu?
Why is that?
Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāyāti.
Because, hearing that I praised that monk, other monks might want to keep company with them. Then they might follow their example, which would be for their lasting harm and suffering.
Tasmāhaṃ, kassapa, evarūpassa therassa bhikkhuno na vaṇṇaṃ bhaṇāmi.
That’s why I don’t praise that kind of senior monk.
Majjhimo cepi, kassapa, bhikkhu hoti … pe …
Take the case of a middle monk who doesn’t want to train …
navo cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, navassa bhikkhuno na vaṇṇaṃ bhaṇāmi.
Take the case of a junior monk who doesn’t want to train …
Taṃ kissa hetu?
Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāyāti.
Tasmāhaṃ, kassapa, evarūpassa navassa bhikkhuno na vaṇṇaṃ bhaṇāmi.
That’s why I don’t praise that kind of junior monk.
Thero cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, therassa bhikkhuno vaṇṇaṃ bhaṇāmi.
Kassapa, take the case of a senior monk who does want to train and praises taking up the training. They encourage other monks who don’t want to train to take up the training. And they truthfully and substantively praise at the right time those monks who do want to train. I praise that kind of senior monk.
Taṃ kissa hetu?
Why is that?
Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ hitāya sukhāyāti.
Because, hearing that I praised that monk, other monks might want to keep company with them. Then they might follow their example, which would be for their lasting welfare and happiness.
Tasmāhaṃ, kassapa, evarūpassa therassa bhikkhuno vaṇṇaṃ bhaṇāmi.
That’s why I praise that kind of senior monk.
Majjhimo cepi, kassapa, bhikkhu hoti sikkhākāmo … pe …
Take the case of a middle monk who wants to train …
navo cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, navassa bhikkhuno vaṇṇaṃ bhaṇāmi.
Take the case of a junior monk who wants to train …
Taṃ kissa hetu?
Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ hitāya sukhāyāti.
Tasmāhaṃ, kassapa, evarūpassa navassa bhikkhuno vaṇṇaṃ bhaṇāmī”ti.
That’s why I praise that kind of junior monk.”
(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 3
Numbered Discourses 3

3..10.. - AN 3 vagga 10 Loṇakapalla: A Lump of Salt

10. Loṇakapallavagga
10. A Lump of Salt

3.92 - AN 3.92 Accāyika: Urgent

92. Accāyikasutta
92. Urgent
“Tīṇimāni, bhikkhave, kassakassa gahapatissa accāyikāni karaṇīyāni.
“monks, a farmer has three urgent duties.
Katamāni tīṇi?
What three?
Idha, bhikkhave, kassako gahapati sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ karoti sumatikataṃ.
A farmer swiftly makes sure the field is well ploughed and tilled.
Sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ karitvā sumatikataṃ sīghaṃ sīghaṃ bījāni patiṭṭhāpeti.
Next they swiftly plant seeds in season.
Sīghaṃ sīghaṃ bījāni patiṭṭhāpetvā sīghaṃ sīghaṃ udakaṃ abhinetipi apanetipi.
When the time is right, they swiftly irrigate or drain the field.
Imāni kho, bhikkhave, tīṇi kassakassa gahapatissa accāyikāni karaṇīyāni.
These are the three urgent duties of a farmer.
Tassa kho taṃ, bhikkhave, kassakassa gahapatissa natthi sā iddhi vā ānubhāvo vā:
That farmer has no special power or ability to say:
‘ajjeva me dhaññāni jāyantu, sveva gabbhīni hontu, uttarasveva paccantū’ti.
‘Let the crops germinate today! Let them flower tomorrow! Let them ripen the day after!’
Atha kho, bhikkhave, hoti so samayo yaṃ tassa kassakassa gahapatissa tāni dhaññāni utupariṇāmīni jāyantipi gabbhīnipi honti paccantipi.
But there comes a time when that farmer’s crops germinate, flower, and ripen as the seasons change.
Evamevaṃ kho, bhikkhave, tīṇimāni bhikkhussa accāyikāni karaṇīyāni.
In the same way, a monk has three urgent duties.
Katamāni tīṇi?
What three?
Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānaṃ—
Undertaking the training in the higher ethics, the higher mind, and the higher wisdom.
imāni kho, bhikkhave, tīṇi bhikkhussa accāyikāni karaṇīyāni.
These are the three urgent duties of a monk.
Tassa kho taṃ, bhikkhave, bhikkhuno natthi sā iddhi vā ānubhāvo vā:
That monk has no special power or ability to say:
‘ajjeva me anupādāya āsavehi cittaṃ vimuccatu sve vā uttarasve vā’ti.
‘Let my mind be freed from defilements by not grasping today! Or tomorrow! Or the day after!’
Atha kho, bhikkhave, hoti so samayo yaṃ tassa bhikkhuno adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato anupādāya āsavehi cittaṃ vimuccati.
But there comes a time—as that monk trains in the higher ethics, the higher mind, and the higher wisdom—that their mind is freed from defilements by not grasping.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo chando bhavissati adhicittasikkhāsamādāne, tibbo chando bhavissati adhipaññāsikkhāsamādāne’ti.
‘We will have ardent enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”

3.93 - AN 3.93 Paviveka: Seclusion

93. Pavivekasutta
93. Seclusion
“Tīṇimāni, bhikkhave, aññatitthiyā paribbājakā pavivekāni paññāpenti.
“monks, wanderers who follow other paths advocate three kinds of seclusion.
Katamāni tīṇi?
What three?
Cīvarapavivekaṃ, piṇḍapātapavivekaṃ, senāsanapavivekaṃ.
Seclusion in robes, alms-food, and lodgings.
Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṃ paññāpenti, sāṇānipi dhārenti, masāṇānipi dhārenti, chavadussānipi dhārenti, paṃsukūlānipi dhārenti, tirīṭānipi dhārenti, ajinampi dhārenti, ajinakkhipampi dhārenti, kusacīrampi dhārenti, vākacīrampi dhārenti, phalakacīrampi dhārenti, kesakambalampi dhārenti, vālakambalampi dhārenti, ulūkapakkhikampi dhārenti.
Wanderers who follow other paths advocate this kind of seclusion in robes. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṃ paññāpenti.
This is what wanderers who follow other paths advocate for seclusion in robes.
Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṃ paññāpenti.
Wanderers who follow other paths advocate this kind of seclusion in alms-food.
Sākabhakkhāpi honti, sāmākabhakkhāpi honti, nīvārabhakkhāpi honti, daddulabhakkhāpi honti, haṭabhakkhāpi honti, kaṇabhakkhāpi honti, ācāmabhakkhāpi honti, piññākabhakkhāpi honti, tiṇabhakkhāpi honti, gomayabhakkhāpi honti, vanamūlaphalāhārā yāpenti 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.
Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṃ paññāpenti.
This is what the wanderers who follow other paths advocate for seclusion in alms-food.
Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṃ paññāpenti araññaṃ rukkhamūlaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ bhusāgāraṃ.
Wanderers who follow other paths advocate this kind of seclusion in lodgings. They stay in a wilderness, at the root of a tree, in a charnel ground, a forest, the open air, a heap of straw, or a threshing-hut.
Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṃ paññāpenti.
This is what wanderers who follow other paths advocate for seclusion in lodgings.
Imāni kho, bhikkhave, tīṇi aññatitthiyā paribbājakā pavivekāni paññāpenti.
These are the three kinds of seclusion that wanderers who follow other paths advocate.
Tīṇi kho panimāni, bhikkhave, imasmiṃ dhammavinaye bhikkhuno pavivekāni.
In this Dharma and training, there are three kinds of seclusion for a monk.
Katamāni tīṇi?
What three?
Idha, bhikkhave, bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti;
Firstly, a monk is ethical, giving up unethical conduct, being secluded from it.
sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti;
They have right view, giving up wrong view, being secluded from it.
khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti.
They’ve ended defilements, giving up defilements, being secluded from them.
Yato kho, bhikkhave, bhikkhu sīlavā hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti;
When a monk has these three kinds of seclusion,
sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti;
khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti.
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito’.
they’re called a monk who has reached the peak and the pith, being pure and grounded in the essential.
Seyyathāpi, bhikkhave, kassakassa gahapatissa sampannaṃ sālikkhettaṃ.
When a farmer’s rice field is ripe,
Tamenaṃ kassako gahapati sīghaṃ sīghaṃ lavāpeyya.
they’d have the rice cut swiftly,
Sīghaṃ sīghaṃ lavāpetvā sīghaṃ sīghaṃ saṅgharāpeyya.
gathered swiftly,
Sīghaṃ sīghaṃ saṅgharāpetvā sīghaṃ sīghaṃ ubbahāpeyya.
transported swiftly,
Sīghaṃ sīghaṃ ubbahāpetvā sīghaṃ sīghaṃ puñjaṃ kārāpeyya.
made into heaps swiftly,
Sīghaṃ sīghaṃ puñjaṃ kārāpetvā sīghaṃ sīghaṃ maddāpeyya.
threshed swiftly,
Sīghaṃ sīghaṃ maddāpetvā sīghaṃ sīghaṃ palālāni uddharāpeyya.
the straw and chaff removed swiftly,
Sīghaṃ sīghaṃ palālāni uddharāpetvā sīghaṃ sīghaṃ bhusikaṃ uddharāpeyya.
Sīghaṃ sīghaṃ bhusikaṃ uddharāpetvā sīghaṃ sīghaṃ opunāpeyya.
winnowed swiftly,
Sīghaṃ sīghaṃ opunāpetvā sīghaṃ sīghaṃ atiharāpeyya.
brought over swiftly,
Sīghaṃ sīghaṃ atiharāpetvā sīghaṃ sīghaṃ koṭṭāpeyya.
threshed swiftly,
Sīghaṃ sīghaṃ koṭṭāpetvā sīghaṃ sīghaṃ thusāni uddharāpeyya.
and have the husks removed swiftly.
Evamassu tāni, bhikkhave, kassakassa gahapatissa dhaññāni aggappattāni sārappattāni suddhāni sāre patiṭṭhitāni.
In this way that farmer’s crop would reach the peak and the pith, being pure and consisting only of what is essential.
Evamevaṃ kho, bhikkhave, yato bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti;
In the same way, when a monk is ethical, giving up unethical conduct, being secluded from it;
sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti;
when they have right view, giving up wrong view, being secluded from it;
khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti.
when they’ve ended defilements, giving up defilements, being secluded from them:
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito’”ti.
they’re called a monk who has reached the peak and the pith, being pure and grounded in the essential.”

3.94 - AN 3.94 Sarada: Springtime

94. Saradasutta
94. Springtime
“Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca.
“After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.
Evamevaṃ kho, bhikkhave, yato ariyasāvakassa virajaṃ vītamalaṃ dhammacakkhuṃ uppajjati, saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṃyojanāni pahīyanti—
In the same way, when the stainless, immaculate vision of The Dharma arises in a noble-one's-disciple, three fetters are given up:
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.
identity view, doubt, and misapprehension of precepts and observances.
Athāparaṃ dvīhi dhammehi niyyāti abhijjhāya ca byāpādena ca.
Afterwards they get rid of two things: desire and aversion.
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
Quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Tasmiñce, bhikkhave, samaye ariyasāvako kālaṃ kareyya, natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto ariyasāvako puna imaṃ lokaṃ āgaccheyyā”ti.
If that noble-one's-disciple passed away at that time, they’re bound by no fetter that might return them to this world.”
(end of sutta⏹️)
b. bodhi footnotes

538 Mp explains the dhammacakkhu with reference to the commentarial conception of momentary path experiences as the
“eye of the path of stream-entry that comprehends the Dhamma of the four noble truths.”
539 This phrase normally denotes the attainment of non-returning.
Mp, however, identifies this disciple as a “jhāna non-returner” (jhānānāgāmī),
that is, a stream-enterer or once-returner who also attains jhāna.
Though such a practitioner has not yet eliminated the two fetters of sensual desire and ill will,
by attaining jhāna he or she is bound to be reborn in the form realm and attain nibbāna there,
without taking another rebirth in the sense sphere.

3.95 - AN 3.95 Parisā: Assemblies

95. Parisāsutta
95. Assemblies
“Tisso imā, bhikkhave, parisā.
“monks, these are the three assemblies.
Katamā tisso?
What three?
Aggavatī parisā, vaggā parisā, samaggā parisā.
An assembly of the best, a divided assembly, and a harmonious assembly.
Katamā ca, bhikkhave, aggavatī parisā?
And what is an assembly of the best?
Idha, bhikkhave, yassaṃ parisāyaṃ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati.
An assembly where the senior monks are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And those who come afterwards follow their example.
Sāpi hoti na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They too are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Ayaṃ vuccati, bhikkhave, aggavatī parisā.
This is called an assembly of the best.
Katamā ca, bhikkhave, vaggā parisā?
And what is a divided assembly?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, ayaṃ vuccati, bhikkhave, vaggā parisā.
An assembly where the monks argue, quarrel, and fight, continually wounding each other with barbed words. This is called a divided assembly.
Katamā ca, bhikkhave, samaggā parisā?
And what is a harmonious assembly?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, ayaṃ vuccati, bhikkhave, samaggā parisā.
An assembly where the monks live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly.
Yasmiṃ, bhikkhave, samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, bahuṃ, bhikkhave, bhikkhū tasmiṃ samaye puññaṃ pasavanti.
When the monks live in harmony like this, they make much merit.
Brahmaṃ, bhikkhave, vihāraṃ tasmiṃ samaye bhikkhū viharanti, yadidaṃ muditāya cetovimuttiyā.
At that time the monks live in a holy dwelling, that is, the heart’s release by rejoicing.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.
When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā samuddaṃ paripūrenti.
It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, bahuṃ, bhikkhave, bhikkhū tasmiṃ samaye puññaṃ pasavanti.
In the same way, when the monks are in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes, they make much merit.
Brahmaṃ, bhikkhave, vihāraṃ tasmiṃ samaye bhikkhū viharanti, yadidaṃ muditāya cetovimuttiyā.
At that time the monks live in a holy dwelling, that is, the heart’s release by rejoicing.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.
When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Imā kho, bhikkhave, tisso parisā”ti.
These are the three assemblies.”

3.96 - AN 3.96 Paṭhamaājānīya: The Thoroughbred (1st)

96. Paṭhamaājānīyasutta
96. The Thoroughbred (1st)
“Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati.
“monks, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship.
Katamehi tīhi?
What three?
Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.
It’s when a fine royal thoroughbred is beautiful, strong, and fast.
Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati.
A fine royal thoroughbred with these three factors is worthy of a king. …
Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo 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 vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.
It’s when a monk is beautiful, strong, and fast.
Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti?
And how is a monk beautiful?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.
That’s how a monk is beautiful.
Kathañca, bhikkhave, bhikkhu balasampanno hoti?
And how is a monk strong?
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.
That’s how a monk is strong.
Kathañca, bhikkhave, bhikkhu javasampanno hoti?
And how is a monk fast?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti;
It’s when a monk truly understands: ‘This is suffering’ …
‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti;
‘This is the origin of suffering’ …
‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti;
‘This is the cessation of suffering’ …
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti.
That’s how a monk is fast.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo 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.”

3.97 - AN 3.97 Dutiyaājānīya: The Thoroughbred (2nd)

97. Dutiyaājānīyasutta
97. The Thoroughbred (2nd)
“Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhayaṃ gacchati.
“monks, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and considered a factor of kingship.
Katamehi tīhi?
What three?
Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.
It’s when a fine royal thoroughbred is beautiful, strong, and fast.
Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati.
A fine royal thoroughbred with these three factors is worthy of a king, …
Evamevaṃ kho, bhikkhave, tīhi dhammehi 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 vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.
It’s when a monk is beautiful, strong, and fast.
Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti?
And how is a monk beautiful?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.
It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.
That’s how a monk is beautiful.
Kathañca, bhikkhave, bhikkhu balasampanno hoti?
And how is a monk strong?
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.
That’s how a monk is strong.
Kathañca, bhikkhave, bhikkhu javasampanno hoti?
And how is a monk fast?
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.
Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti.
That’s how a monk is fast.
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.”

3.98 - AN 3.98 Tatiyaājānīya: The Thoroughbred (3rd)

98. Tatiyaājānīyasutta
98. The Thoroughbred (3rd)
“Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhayaṃ gacchati.
“monks, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and considered a factor of kingship.
Katamehi tīhi?
What three?
Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.
It’s when a fine royal thoroughbred is beautiful, strong, and fast.
Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati.
A fine royal thoroughbred with these three factors is worthy of a king. …
Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo 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 vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.
It’s when a monk is beautiful, strong, and fast.
Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti?
And how is a monk beautiful?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.
That’s how a monk is beautiful.
Kathañca, bhikkhave, bhikkhu balasampanno hoti?
And how is a monk strong?
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.
That’s how a monk is strong.
Kathañca, bhikkhave, bhikkhu javasampanno hoti?
And how is a monk fast?
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.
Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti.
That’s how a monk is fast.
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.”

3.99 - AN 3.99 Potthaka: Jute

99. Potthakasutta
99. Jute
“Navopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca;
“Jute canvas is ugly, unpleasant to touch, and worthless whether it’s new, worn in, or worn out.
majjhimopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca;
jiṇṇopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca.
Jiṇṇampi, bhikkhave, potthakaṃ ukkhaliparimajjanaṃ vā karonti saṅkārakūṭe vā naṃ chaḍḍenti.
They use worn out jute canvas for scrubbing pots, or else they just throw it away on the rubbish heap.
Evamevaṃ kho, bhikkhave, navo cepi bhikkhu hoti dussīlo pāpadhammo.
In the same way, if a junior monk is unethical, of bad character,
Idamassa dubbaṇṇatāya vadāmi.
this is how they’re ugly, I say.
Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
That person is just as ugly as jute canvas.
Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya.
If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering.
Idamassa dukkhasamphassatāya vadāmi.
This is how they’re unpleasant to touch, I say.
Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
That person is just as unpleasant to touch as jute canvas.
Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ.
Any robes, alms-food, lodgings, and medicines and supplies for the sick that they receive are not very fruitful or beneficial for the donor.
Idamassa appagghatāya vadāmi.
This is how they’re worthless, I say.
Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
That person is just as worthless as jute canvas.
Majjhimo cepi, bhikkhave, bhikkhu hoti … pe …
If a middle monk is unethical, of bad character, this is how they’re ugly, I say. …
thero cepi, bhikkhave, bhikkhu hoti dussīlo pāpadhammo, idamassa dubbaṇṇatāya vadāmi.
If a senior monk is unethical, of bad character, this is how they’re ugly, I say. …
Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya.
If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering.
Idamassa dukkhasamphassatāya vadāmi.
Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ.
Idamassa appagghatāya vadāmi.
Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpo cāyaṃ, bhikkhave, thero bhikkhu saṅghamajjhe bhaṇati.
If such a senior monk speaks among the Saṅgha,
Tamenaṃ bhikkhū evamāhaṃsu:
the monks say:
‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena,
‘What’s an incompetent fool like you got to say?
tvampi nāma bhaṇitabbaṃ maññasī’ti.
How on earth could you imagine you’ve got something worth saying!’
So kupito anattamano tathārūpiṃ vācaṃ nicchāreti yathārūpāya vācāya saṅgho taṃ ukkhipati, saṅkārakūṭeva naṃ potthakaṃ.
That person becomes angry and upset, and blurts out things that make the Saṅgha throw them out, as if they were throwing jute canvas away on the rubbish heap.
Navampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; majjhimampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca.
Cloth from Kāsī is beautiful, pleasant to touch, and valuable whether it’s new, worn in, or worn out.
Jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ ratanapaliveṭhanaṃ vā karoti gandhakaraṇḍake vā naṃ pakkhipanti.
They use worn out cloth from Kāsī for wrapping, or else they place it in a fragrant casket.
Evamevaṃ kho, bhikkhave, navo cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya vadāmi.
In the same way, if a junior monk is ethical, of good character, this is how they’re beautiful, I say.
Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
That person is just as beautiful as cloth from Kāsī.
Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ hitāya sukhāya.
If you associate with, accompany, and attend to such a person, following their example, it will be for your lasting welfare and happiness.
Idamassa sukhasamphassatāya vadāmi.
This is how they’re pleasant to touch, I say.
Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ sukhasamphassaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
That person is just as pleasant to touch as cloth from Kāsī.
Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ.
Any robes, alms-food, lodgings, and medicines and supplies for the sick that they receive are very fruitful and beneficial for the donor.
Idamassa mahagghatāya vadāmi.
This is how they’re valuable, I say.
Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ mahagghaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
That person is just as valuable as cloth from Kāsī.
Majjhimo cepi, bhikkhave, bhikkhu hoti … pe …
If a middle monk is ethical, of good character, this is how they’re beautiful, I say. …
thero cepi, bhikkhave, bhikkhu hoti … pe … puggalaṃ vadāmi.
If a senior monk is ethical, of good character, this is how they’re beautiful, I say. …
Evarūpo cāyaṃ, bhikkhave, thero bhikkhu saṃghamajjhe bhaṇati.
If such a senior monk speaks in the midst of the Saṅgha,
Tamenaṃ bhikkhū evamāhaṃsu:
the monks say:
‘appasaddā āyasmanto hotha, thero bhikkhu dhammañca vinayañca bhaṇatī’ti.
‘Venerables, be quiet! The senior monk is speaking on The Dharma and training.’
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘kāsikavatthūpamā bhavissāma, na potthakūpamā’ti.
‘We will be like cloth from Kāsī, not like jute canvas.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”

3.100 - AN 3.100 Loṇakapalla: A Lump of Salt

100. Loṇakapallasutta
100. A Lump of Salt
“Yo, bhikkhave, evaṃ vadeyya:
“monks, suppose you say:
‘yathā yathāyaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisaṃvediyatī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya.
‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering.
Yo ca kho, bhikkhave, evaṃ vadeyya:
Suppose you say:
‘yathā yathā vedanīyaṃ ayaṃ puriso kammaṃ karoti tathā tathāssa vipākaṃ paṭisaṃvediyatī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāya.
‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.
Idha, bhikkhave, ekaccassa puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.
Take the case of a person who does a trivial bad deed, but it lands them in hell.
Idha pana, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.
While another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot.
Kathaṃrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti?
What kind of person does a trivial bad deed, but it lands them in hell?
Idha pana, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī.
A person who hasn’t developed their physical endurance, ethics, mind, or wisdom. They’re small-minded and mean-spirited, living in suffering.
Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.
That kind of person does a trivial bad deed, but it lands them in hell.
Kathaṃrūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva?
What kind of person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot?
Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī.
A person who has developed their physical endurance, ethics, mind, and wisdom. They’re not small-minded, but are big-hearted, living without limits.
Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.
That kind of person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot.
Seyyathāpi, bhikkhave, puriso loṇakapallaṃ paritte udakamallake pakkhipeyya.
Suppose a person was to drop a lump of salt into a small bowl of water.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
api nu taṃ parittaṃ udakaṃ amunā loṇakapallena loṇaṃ assa apeyyan”ti?
Would that small bowl of water become salty and undrinkable?”
“Evaṃ, bhante”.
“Yes, sir.
“Taṃ kissa hetu”?
Why is that?
“Aduñhi, bhante, parittaṃ udakakapallake udakaṃ, taṃ amunā loṇakapallena loṇaṃ assa apeyyan”ti.
Because there is only a little water in the bowl.”
“Seyyathāpi, bhikkhave, puriso loṇakapallakaṃ gaṅgāya nadiyā pakkhipeyya.
“Suppose a person was to drop a lump of salt into the Ganges river.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
api nu sā gaṅgā nadī amunā loṇakapallena loṇaṃ assa apeyyā”ti?
Would the Ganges river become salty and undrinkable?”
“No hetaṃ, bhante”.
“No, sir.
“Taṃ kissa hetu”?
Why is that?
“Asu hi, bhante, gaṅgāya nadiyā mahā udakakkhandho so amunā loṇakapallena loṇo na assa apeyyo”ti.
Because the Ganges river is a vast mass of water.”
“Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.
“This is how it is in the case of a person who does a trivial bad deed, but it lands them in hell.
Idha, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.
While another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …
Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati.
Take the case of a person who is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.
Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati.
While another person who isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.
Kathaṃrūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati?
What kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars?
Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo.
A person who is poor, with few possessions and little wealth.
Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati.
That kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.
Kathaṃrūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati?
What kind of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars?
Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo.
A person who is rich, affluent, and wealthy.
Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati.
That kind of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.
Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa appamattakaṃ pāpakammaṃ kataṃ.
This is how it is in the case of a person who does a trivial bad deed, but they go to hell.
Tamenaṃ nirayaṃ upaneti.
Idha, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.
While another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …
Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī.
Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.
Seyyathāpi, bhikkhave, orabbhiko vā urabbhaghātako vā appekaccaṃ urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ, appekaccaṃ urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ.
It’s like a sheep dealer or butcher. They can execute, jail, fine, or otherwise punish one person who steals from them, but not another.
Kathaṃrūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ?
What kind of person can they punish?
Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo.
A person who is poor, with few possessions and little wealth.
Evarūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ.
That’s the kind of person they can punish.
Kathaṃrūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ.
What kind of person can’t they punish?
Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo rājā vā rājamahāmatto vā.
A person who is rich, affluent, and wealthy.
Evarūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ.
That’s the kind of person they can’t punish.
Aññadatthu pañjalikova naṃ yācati:
In fact, all they can do is raise their joined palms and ask:
‘dehi me, mārisa, urabbhaṃ vā urabbhadhanaṃ vā’ti.
‘Please, good sir, give me my sheep or pay me for it.’
Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.
This is how it is in the case of a person who does a trivial bad deed, but it lands them in hell.
Idha pana, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.
While another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …
Yo, bhikkhave, evaṃ vadeyya:
monks, suppose you say:
‘yathā yathāyaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisaṃvedetī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya.
‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering.
Yo ca kho, bhikkhave, evaṃ vadeyya:
Suppose you say:
‘yathā yathā vedanīyaṃ ayaṃ puriso kammaṃ karoti tathā tathā tassa vipākaṃ paṭisaṃvedetī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāyā”ti.
‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.”
(end of sutta⏹️)

3.101 - AN 3.101 Paṃsudhovaka: A Panner

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ )
🔗AN 3.101 notes
        AN 3.0101.5 (five levels of gold impurity)
            AN 3.0101.5.1 (Gold’s gross impurities)
            AN 3.0101.5.2 (Gold’s moderate impurities)
            AN 3.0101.5.3 (Gold’s fine impurities)
            AN 3.0101.5.4 (gold dust)
            AN 3.0101.5.5 (Gold malleable, luminous, ready to be worked)
        AN 3.0101.15 (5 gold correspondences with meditators samādhi)
            AN 3.0101.15.1 (monk’s gross impurities = misconduct of body, speech, mind → gold’s coarse impurities)
            AN 3.0101.15.2 (monk’s moderate impurities = thoughts of sensuality, ill will, etc. → gold’s moderate impurities)
            AN 3.0101.15.3 (monk’s fine impurities = thoughts about home life → gold’s fine impurities)
            AN 3.0101.15.4 (first jhāna has Dhamma thoughts → gold dust)
            AN 3.0101.15.5 (purifed 4th jhana → easily make any gold ornament)
        AN 3.0101.20 (He can exercise any of the 6 abhiññā...)

3.101.5 (five levels of gold impurity)

3.101.5.1 (Gold’s gross impurities)

“Santi, bhikkhave, jātarūpassa oḷārikā upakkilesā paṃsuvālukā sakkharakaṭhalā.
“Gold has coarse corruptions: sand, soil, and gravel.
Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā doṇiyaṃ ākiritvā dhovati sandhovati niddhovati.
A panner or their apprentice pours it into a pan, where they wash, rinse, and clean it.

3.101.5.2 (Gold’s moderate impurities)

Tasmiṃ pahīne tasmiṃ byantīkate santi jātarūpassa majjhimasahagatā upakkilesā sukhumasakkharā thūlavālukā.
When that’s been eliminated, there are medium corruptions in the gold: fine grit and coarse sand.
Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā dhovati sandhovati niddhovati.
The panner washes it again.

3.101.5.3 (Gold’s fine impurities)

Tasmiṃ pahīne tasmiṃ byantīkate santi jātarūpassa sukhumasahagatā upakkilesā sukhumavālukā kāḷajallikā.
When that’s been eliminated, there are fine corruptions in the gold: fine sand and black grime.
Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā dhovati sandhovati niddhovati.
The panner washes it again.

3.101.5.4 (gold dust)

Tasmiṃ pahīne tasmiṃ byantīkate athāparaṃ suvaṇṇasikatāvasissanti.
When that’s been eliminated, only gold dust is left.
Tamenaṃ suvaṇṇakāro vā suvaṇṇakārantevāsī vā jātarūpaṃ mūsāyaṃ pakkhipitvā dhamati sandhamati niddhamati.
A goldsmith or their apprentice places the gold in a crucible where they blow, melt, and smelt it.
Taṃ hoti jātarūpaṃ dhantaṃ sandhantaṃ niddhantaṃ aniddhantakasāvaṃ, na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.
Still the gold is not settled and the dross is not totally gone. It’s not pliable, workable, or radiant, but is brittle and not completely ready for working.

3.101.5.5 (Gold malleable, luminous, ready to be worked)

Hoti so, bhikkhave, samayo yaṃ suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ dhamati sandhamati niddhamati.
But the goldsmith keeps on blowing, melting, and smelting it.
Taṃ hoti jātarūpaṃ dhantaṃ sandhantaṃ niddhantaṃ niddhantakasāvaṃ, mudu ca hoti kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya.
The gold becomes pliable, workable, and radiant, not brittle, and ready to be worked.
Yassā yassā ca pilandhanavikatiyā ākaṅkhati—yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya—tañcassa atthaṃ anubhoti.
Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

3.101.15 (5 gold correspondences with meditators samādhi)

3.101.15.1 (monk’s gross impurities = misconduct of body, speech, mind → gold’s coarse impurities)

Evamevaṃ kho, bhikkhave, santi adhicittamanuyuttassa bhikkhuno oḷārikā upakkilesā kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti.
In the same way, a monk who is committed to the higher mind has coarse corruptions: bad bodily, verbal, and mental conduct. A sincere, capable monk gives these up, gets rid of, eliminates, and obliterates them.

3.101.15.2 (monk’s moderate impurities = thoughts of sensuality, ill will, etc. → gold’s moderate impurities)

Tasmiṃ pahīne tasmiṃ byantīkate santi adhicittamanuyuttassa bhikkhuno majjhimasahagatā upakkilesā kāmavitakko byāpādavitakko vihiṃsāvitakko, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti.
When they’ve been given up and eliminated, there are middling corruptions: sensual, malicious, or cruel thoughts. A sincere, capable monk gives these up, gets rid of, eliminates, and obliterates them.

3.101.15.3 (monk’s fine impurities = thoughts about home life → gold’s fine impurities)

Tasmiṃ pahīne tasmiṃ byantīkate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā ñātivitakko janapadavitakko anavaññattipaṭisaṃyutto vitakko, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti.
When they’ve been given up and eliminated, there are fine corruptions: thoughts of family, country, and being looked up to. A sincere, capable monk gives these up, gets rid of, eliminates, and obliterates them.

3.101.15.4 (first jhāna has Dhamma thoughts → gold dust)

Tasmiṃ pahīne tasmiṃ byantīkate athāparaṃ dhamma-vitakk-āvasissanti.
When they’ve been given up and eliminated, only thoughts about the ☸Dharma are left.
So hoti samādhi na ceva santo na ca paṇīto nap-paṭip-passaddha-laddho na ekodi-bhāv-ādhigato sa-saṅkhāra-niggayhavāritagato.
That undistractible-lucidity is not peaceful, not sublime, not [sufficiently] pacified, not [sufficiently] singular in focus, but is held in place by forceful suppression [of first jhāna’s vitakka thoughts focusing on the Dharma].
[Internal settling, singular focus, and undistractible ludicity are the explicit terms that first appear in second jhāna’s formula, and are absent from the first jhāna.]

3.101.15.5 (purifed 4th jhana → easily make any gold ornament)

Hoti so, bhikkhave, samayo yaṃ taṃ cittaṃ ajjhattaṃyeva santiṭṭhati sannisīdati ekodi hoti samādhiyati.
But there comes a time when that mind is stilled internally; it settles, becomes singular in focus, and becomes undistractible and lucid in samādhi.
So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato.
That undistractible-lucidity is peaceful and sublime and pacified and singular in focus, not held in place by forceful suppression [of first jhāna’s thoughts related to Dharma].
Yassa yassa ca abhiññā sacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññā sacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

3.101.20 (He can exercise any of the 6 abhiññā...)

(see 6ab ⚡☸ )
So sace ākaṅkhati: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ—ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ parimajjeyyaṃ; yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti,
If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ dibbe ca mānuse ca ye dūre santike cā’ti,
If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti,
If they wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind as “contracted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind undistractify-&-lucidifyd in samādhi as “mind undistractify-&-lucidifyd in samādhi”, and mind not undistractify-&-lucidifyd in samādhi as “mind not undistractify-&-lucidifyd in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: “amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno”ti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti,
If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṃ: “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā”ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,
If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings, alas, did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti,
If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane”ti.
They are capable of realizing it, in each and every case.
(end of sutta⏹️)

3.102 - AN 3.102 Nimitta: Signs

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ )
(also see FLP )
        AN 3.0102.1 (balancing 3 factors of samādhi)
            AN 3.0102.1.1 (too much samādhi → laziness)
            AN 3.0102.1.2 (too much paggaha/energy → restlessness)
            AN 3.0102.1.3 (too much upekkha → not enough samādhi to get nirvana)
            AN 3.0102.1.4 (if 3 factors balanced properly → ready for 6 abhiñña)
        AN 3.0102.10 (simile of goldsmith)
            AN 3.0102.10.1 (fan too much → gold gets scorched)
            AN 3.0102.10.2 (water too much → gold gets cold)
            AN 3.0102.10.3 (too much upekkha/observation → gold not properly processed)
            AN 3.0102.10.4 (3 factors in balance → gold pliable and ready to be made into ornament)
        AN 3.0102.20 (He can exercise any of the 6 abhiññā...)

3.102.1 (balancing 3 factors of samādhi)

“Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni—
“monks, a monk committed to the higher mind should focus on three signs from time to time.
kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ.
The sign of undistractible-lucidity, the sign of uplifted-energy, and the sign of equanimous-observation.

3.102.1.1 (too much samādhi → laziness)

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya.
If a monk dedicated to the higher mind focuses solely on the sign of undistractible-lucidity, it’s likely their mind will incline to laziness.

3.102.1.2 (too much paggaha/energy → restlessness)

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya.
If they focus solely on the sign of uplifted-energy, it’s likely their mind will incline to restlessness.

3.102.1.3 (too much upekkha → not enough samādhi to get nirvana)

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya.
If they focus solely on the sign of equanimous-observation, it’s likely their mind won’t enter right undistractible-&-lucid for the ending of asinine-inclinations.

3.102.1.4 (if 3 factors balanced properly → ready for 6 abhiñña)

Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti, kālena kālaṃ paggahanimittaṃ manasi karoti, kālena kālaṃ upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya.
But when a monk dedicated to the higher mind focuses from time to time on the sign of undistractible-lucidity, the sign of uplifted-energy, and the sign of equanimous-observation, their mind becomes pliable, workable, and radiant, not brittle, and has entered right undistractible-lucidity for the ending of asinine-inclinations..

3.102.10 (simile of goldsmith)

Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya, ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya, ukkāmukhe pakkhipitvā kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati.
It’s like when a goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it.

3.102.10.1 (fan too much → gold gets scorched)

Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ abhidhameyya, ṭhānaṃ taṃ jātarūpaṃ ḍaheyya.
If they solely fanned it, the gold would likely be scorched.

3.102.10.2 (water too much → gold gets cold)

Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ udakena paripphoseyya, ṭhānaṃ taṃ jātarūpaṃ nibbāpeyya.
If they solely sprinkled water on it, the gold would likely cool down.

3.102.10.3 (too much upekkha/observation → gold not properly processed)

Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ ajjhupekkheyya, ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya.
If they solely watched over it, the gold would likely not be properly processed.

3.102.10.4 (3 factors in balance → gold pliable and ready to be made into ornament)

Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati, taṃ hoti jātarūpaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya.
But when that goldsmith fans it from time to time, sprinkles water on it from time to time, and watches over it from time to time, that gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked.
Yassā yassā ca pilandhanavikatiyā ākaṅkhati—yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya—tañcassa atthaṃ anubhoti.
Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

(repeat section before simile)

Evamevaṃ kho, bhikkhave, adhicittamanuyuttena bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni—
In the same way, a monk committed to the higher mind should focus on three signs from time to time.
kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ.
The sign of undistractible-lucidity, the sign of uplifted-energy, and the sign of equanimous-observation. …
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya.
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya.
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya.
Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti, kālena kālaṃ paggahanimittaṃ manasi karoti, kālena kālaṃ upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya.
When a monk dedicated to the higher mind focuses from time to time on the sign of undistractible-lucidity, the sign of uplifted-energy, and the sign of equanimous-observation, their mind becomes pliable, workable, and radiant, not brittle, and has entered right undistractible-lucidity for the ending of asinine-inclinations.
Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
They become capable of realizing anything that can be realized by turning their mind toward insight, in each and every case.

3.102.20 (He can exercise any of the 6 abhiññā...)

(see 6ab ⚡☸ )
So sace ākaṅkhati: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ … pe …
If they wish: ‘May I wield the many kinds of psychic power’ …
(cha abhiññā vitthāretabbā.)
‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ …
‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn.’ …
‘May I recollect many kinds of past lives.’ …
Āsavānaṃ khayā … pe … sacchikatvā upasampajja vihareyyan’ti,
‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane”ti.
They are capable of realizing it, in each and every case.
(end of sutta⏹️)

3..11.. - AN 3 vagga 11 Sambodha: Awakening

11. Sambodhavagga
11. Awakening
Aṅguttara Nikāya 3
Numbered Discourses 3

3.103 - AN 3.103 Pubbevasambodha: 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.’”

3.104 - AN 3.104 Paṭhamaassāda: 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.’”

3.105 - AN 3.105 Dutiyaassāda: 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.”

3.106 - AN 3.106 Samaṇabrāhmaṇa: 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.”

3.107 - AN 3.107 Ruṇṇa: 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.”

3.108 - AN 3.108 Atitti: 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.”

3.109 - AN 3.109 Arakkhita: 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