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.
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.
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.
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.
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.
‘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.”
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.
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.
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.”
“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.
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.
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.
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.”
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’.
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 asinine-inclinations.
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.’
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.
‘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 asinine-inclinations.’
‘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 asinine-inclinations.’
‘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 asinine-inclinations.’
‘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 asinine-inclinations.’
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 asinine-inclinations.
‘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 asinine-inclinations.’
‘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 asinine-inclinations.’
“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.
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.
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.’
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.
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?
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.
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.
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.
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.
‘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.’
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’.
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.
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.
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.
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.
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.”
end of section [3.21 - AN 3.21 Samiddha: Samiddha]❧
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.
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.
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.
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.
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.
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.
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.
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.
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’.
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 asinine-inclinations.
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.”
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’.
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.
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 asinine-inclinations.
Thinking, ‘I’ll fulfill the entire spectrum of ethical conduct I haven’t yet fulfilled, or support with wisdom in every situation the ethical conduct I’ve already fulfilled.
I’ll fulfill the entire spectrum of undistractible-lucidity I haven’t yet fulfilled, or support with wisdom in every situation the undistractible-lucidity I’ve already fulfilled.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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;
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?”
“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;
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.”
‘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.’
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;
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.
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—
Any deed that emerges from contentment—born, sourced, and originated from contentment—is given up when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Any deed that emerges from love—born, sourced, and originated from love—is abandoned when hate is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
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.
“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.
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.
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?”
“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 …
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.”
❧
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.
‘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—
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.
‘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—
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.
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.
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.”
end of section [3.36 - AN 3.36 Devadūta: Messengers of the Gods]❧
‘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.’
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 asinine-inclinations 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.”
❧
AN 3.38 Dutiyacatumahārāja: The Four Great Kings (2nd)
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 asinine-inclinations 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:
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.”
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.
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:
‘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.
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.
‘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.
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.
‘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.
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.
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.’
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.
“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.”
“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.’
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.
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.
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.’
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
end of section [3..4.. - AN 3 vagga 4 Devadūta: Messengers of the Gods]❧
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.
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.
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.”
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.
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
end of section [3..5.. - AN 3 vagga 5 Cūḷa: The Lesser Chapter]❧
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.
“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.”
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:
“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.”
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?”
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.
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.
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.”
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.
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?”
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.
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.”
In what way is nirvana realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
that’s how nirvana is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
‘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?”
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.
“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.
“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.”
“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.
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.
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.
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.
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.
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.
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.
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.
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 asinine-inclinations.
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
They truly understand: ‘These are asinine-inclinations’ … ‘This is the origin of asinine-inclinations’ … ‘This is the cessation of asinine-inclinations’ … ‘This is the practice that leads to the cessation of asinine-inclinations’.
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.’
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.
“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.
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.
“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.”
“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.
“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.”
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.
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.
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.
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.
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 asinine-inclinations.
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’.
They truly understand: ‘These are asinine-inclinations’ … ‘This is the origin of asinine-inclinations’ … ‘This is the cessation of asinine-inclinations’ … ‘This is the practice that leads to the cessation of asinine-inclinations’.
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.’
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.”
“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.
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.
AN 3.0 (intro) AN 3.0 (miracle #1: supernormal power, 6ab #1) AN 3.0 (miracle #2: mind reading) AN 3.0 (Miracle of telepathy, by sign or vision) AN 3.0 (Telepathy by talking to external beings) AN 3.0 (telepathy by directly “hearing” vitakka and vicara) AN 3.0 (Telepathy by 3⚡💭 abhiñña #3, mind encompass mind of someone who is in second jhāna or higher) AN 3.0 (miracle #3: instructing disciples to nirvāna by means of vitakka and vicāra) AN 3.0 (Buddha asks him, which of the 3 miracles is best?) AN 3.0 (brahmin says instructing disciples to nirvana is the best miracle) AN 3.0 (buddha tells brahmin he is rude for presuming Buddha possesses all of those powers) AN 3.0 (conclusion: Buddha says far more than 500 monks also possess these 3 miracles)
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.
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.”
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.
‘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.
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.
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.
‘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.
§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.
§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.
§2.4 – (Telepathy by3⚡💭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:
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:
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:
“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?
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.
‘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.’
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.
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.
‘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.’
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.
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.
‘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.’
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.
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.
‘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.
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.
§4.1 – it’s for one who senses that Buddha declares Dhamma of 4nt
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’.
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.
‘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.”
end of section [3.61 - AN 3.61 Titthāyatana: Sectarian Tenets]❧
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?
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.”
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)
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:
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.
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.
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:
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.
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.”
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.
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.
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.
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.
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.
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.
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?
“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:
‘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.
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 asinine-inclinations, but you still have these asinine-inclinations.’ Then I’d carefully pursue, press, and grill them on that point.
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display 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.
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.”
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.
“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.
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.
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:
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.
“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?”
“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?”
“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?
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.’
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.
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?
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.’
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.
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,
‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won.
‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in the present life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won.
‘If it turns out that bad things 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,
Then Sāḷha, Migāra’s grandson, and Rohaṇa, Pekhuṇiya’s grandson went up to Venerable Nandaka, bowed, and sat down to one side. Then Venerable Nandaka said to Sāḷha:
“Please, Sāḷha and 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.
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?”
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?”
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?”
‘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.’
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?
‘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 …
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.
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.”
end of section [3.66 - AN 3.66 Sāḷha: With Sāḷha and Friends]❧
AN 3.67 Kathāvatthu: Topics of Discussion
67. Kathāvatthusutta
67. Topics of Discussion
“Tīṇimāni, bhikkhave, kathāvatthūni.
“There are, monks, these three topics of discussion.
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.
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.
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.
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.
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.
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.
“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.”
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
‘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.’
‘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.’
‘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.
‘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.’
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.
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.’
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.
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.’
‘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.
‘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.’
‘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.
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.
As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
I will observe the sabbath by doing as the perfected ones do in this respect.
As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and 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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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?
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.
“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.
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?
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.
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’.
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 asinine-inclinations.
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.
“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.
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.
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.
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 asinine-inclinations.
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.
This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
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.
‘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.
‘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.’
‘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—
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.”
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?”
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?”
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.
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?”
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?”
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.
“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.
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.
They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character.
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.
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’.
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.”
end of section [3..8.. - AN 3 vagga 8 Ānanda: Ānanda]❧
‘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.’
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.’
‘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.’
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.
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.
With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Take another case of a 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.
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.
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 asinine-inclinations.
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.
With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Take another case of a 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.
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.
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 asinine-inclinations.
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.
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 asinine-inclinations.
If they don’t penetrate so far, with the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
If they don’t penetrate so far, with the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering.
If they don’t penetrate so far, with the ending of three fetters, they go 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.
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.
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.
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.”
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.
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.
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.
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 asinine-inclinations.
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
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.
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:
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.
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 …
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.
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.
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 asinine-inclinations by not grasping.
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.
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.
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.
“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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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 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.
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.
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.”
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 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.
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.
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.
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.”
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 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.
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.
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 asinine-inclinations.
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.”
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.
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.
‘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.
‘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.
‘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.
‘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⏹️)
end of section [3.100 - AN 3.100 Loṇakapalla: A Lump of Salt]❧
AN 3.0 (five levels of gold impurity) AN 3.0 (Gold’s gross impurities) AN 3.0 (Gold’s moderate impurities) AN 3.0 (Gold’s fine impurities) AN 3.0 (gold dust) AN 3.0 (Gold malleable, luminous, ready to be worked) AN 3.0 (5 gold correspondences with meditators samādhi) AN 3.0 (monk’s gross impurities = misconduct of body, speech, mind → gold’s coarse impurities) AN 3.0 (monk’s moderate impurities = thoughts of sensuality, ill will, etc. → gold’s moderate impurities) AN 3.0 (monk’s fine impurities = thoughts about home life → gold’s fine impurities) AN 3.0 (first jhāna has Dhamma thoughts → gold dust) AN 3.0 (purifed 4th jhana → easily make any gold ornament) AN 3.0 (He can exercise any of the 6 abhiññā...)
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.
§5.5 – (Gold malleable, luminous, ready to be worked)
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.
§15.2 – (monk’s moderate impurities = thoughts of sensuality, ill will, etc. → gold’s moderate impurities)
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.
§15.3 – (monk’s fine impurities = thoughts about home life → gold’s fine impurities)
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.
§15.4 – (first jhāna has Dhamma thoughts → gold dust)
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.]
§15.5 – (purifed 4th jhana → easily make any gold ornament)
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.
§101.20 – (He can exercise any of the 6 abhiññā...)
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.
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.
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.
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.
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 asinine-inclinations.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane”ti.
They are capable of realizing it, in each and every case.
AN 3.0 (balancing 3 factors of samādhi) AN 3.0 (too much samādhi → laziness) AN 3.0 (too much paggaha/energy → restlessness) AN 3.0 (too much upekkha → not enough samādhi to get nirvana) AN 3.0 (if 3 factors balanced properly → ready for 6 abhiñña) AN 3.0 (simile of goldsmith) AN 3.0 (fan too much → gold gets scorched) AN 3.0 (water too much → gold gets cold) AN 3.0 (too much upekkha/observation → gold not properly processed) AN 3.0 (3 factors in balance → gold pliable and ready to be made into ornament) AN 3.0 (He can exercise any of the 6 abhiññā...)
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.
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..
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.
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.
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.
§102.20 – (He can exercise any of the 6 abhiññā...)
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 asinine-inclinations.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane”ti.
They are capable of realizing it, in each and every case.
(end of sutta⏹️)
end of section [3..10.. - AN 3 vagga 10 Loṇakapalla: A Lump of Salt]❧
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.
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.’”
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.
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.
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.’”
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.
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.”
“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.”
[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.”
AN 3.108 Atitti: Satisfaction
108. Atittisutta
108. Satisfaction
“Tiṇṇaṃ, bhikkhave, paṭisevanāya natthi titti.
“monks, there are three indulgences that never satisfy.
Any deed that emerges from greed, hate, or delusion—born, sourced, and originated from greed, hate, or delusion—is unskillful, blameworthy, results in suffering, and leads to the creation of more deeds, not their cessation.
Any deed that emerges from contentment, non-hatred, or understanding—born, sourced, and originated from contentment, love, or understanding—is skillful, blameless, results in happiness, and leads to the cessation of more deeds, not their creation.
A Realized One, a perfected one, a fully awakened Buddha. A person who teaches The Dharma and training proclaimed by a Realized One. A person who is grateful and thankful.
It’s a person who is restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties.
It’s a person who is not restless, insolent, fickle, gossipy, or loose-tongued. They have established rememberfulness, lucid-discerning and undistractible-lucidity, with unified mind and restrained faculties.
Ayaṃ vuccati, bhikkhave, puggalo duppameyyo.
This is called ‘a person hard to measure’.
Katamo ca, bhikkhave, puggalo appameyyo?
And who is the immeasurable person?
Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo.
It’s a monk who is perfected, and has ended asinine-inclinations.
Ayaṃ vuccati, bhikkhave, puggalo appameyyo.
This is called ‘an immeasurable person’.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.
First, a person—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ākāsānañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.
They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite space.
Furthermore, a person—going totally beyond the dimension of infinite space—aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno viññāṇañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.
They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite consciousness.
Furthermore, a person—going totally beyond the dimension of infinite consciousness—aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ākiñcaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.
They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of nothingness.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics,
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
It’s when someone has wrong view, a distorted perspective, such as:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view.
It’s like throwing loaded dice: they always fall the right side up.
evamevaṃ kho, bhikkhave, sīlavipattihetu vā sattā … pe … upapajjanti.
In the same way, some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view.
Imā kho, bhikkhave, tisso vipattiyoti.
These are the three failures.
Tisso imā, bhikkhave, sampadā.
There are three accomplishments.
Katamā tisso?
What three?
Sīlasampadā, cittasampadā, diṭṭhisampadā.
Accomplishment in ethics, mind, and view.
Katamā ca, bhikkhave, sīlasampadā?
And what is accomplishment in ethics?
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti … pe …
It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical.
It’s when someone has right view, an undistorted perspective, such as:
‘atthi dinnaṃ, atthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of success in ethics, mind, or view.
In the same way, some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of success in ethics, mind, or view. These are the three accomplishments.”
❧
AN 3.119 Kammanta: Action
119. Kammantasutta
119. Action
“Tisso imā, bhikkhave, vipattiyo.
“monks, there are three failures.
Katamā tisso?
What three?
Kammantavipatti, ājīvavipatti, diṭṭhivipatti.
Failure in action, livelihood, and view.
Katamā ca, bhikkhave, kammantavipatti?
And what is failure in action?
Idha, bhikkhave, ekacco pāṇātipātī hoti … pe … samphappalāpī hoti.
It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical.
It’s when someone has wrong view, a distorted perspective, such as:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
It’s when someone has right view, an undistorted perspective, such as:
‘atthi dinnaṃ, atthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
It’s when a monk doesn’t use speech that’s false, divisive, harsh, or nonsensical.
Idaṃ vuccati, bhikkhave, vacīsoceyyaṃ.
This is called ‘purity of speech’.
Katamañca, bhikkhave, manosoceyyaṃ?
And what is purity of mind?
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ: ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti; asantaṃ vā ajjhattaṃ kāmacchandaṃ: ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti, tañca pajānāti; yathā ca uppannassa kāmacchandassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti, tañca pajānāti;
It’s when a monk who has sensual desire in them understands ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
santaṃ vā ajjhattaṃ byāpādaṃ: ‘atthi me ajjhattaṃ byāpādo’ti pajānāti; asantaṃ vā ajjhattaṃ byāpādaṃ: ‘natthi me ajjhattaṃ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti, tañca pajānāti; yathā ca uppannassa byāpādassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti, tañca pajānāti;
When they have ill will in them they understand ‘I have ill will in me’; and when they don’t have ill will in them they understand ‘I don’t have ill will in me’. They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
santaṃ vā ajjhattaṃ thinamiddhaṃ: ‘atthi me ajjhattaṃ thinamiddhan’ti pajānāti; asantaṃ vā ajjhattaṃ thinamiddhaṃ: ‘natthi me ajjhattaṃ thinamiddhan’ti pajānāti; yathā ca anuppannassa thinamiddhassa uppādo hoti, tañca pajānāti; yathā ca uppannassa thinamiddhassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti, tañca pajānāti;
When they have dullness and drowsiness in them they understand ‘I have dullness and drowsiness in me’; and when they don’t have dullness and drowsiness in them they understand ‘I don’t have dullness and drowsiness in me’. They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ: ‘atthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti; asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ: ‘natthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti, tañca pajānāti; yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti, tañca pajānāti;
When they have restlessness and remorse in them they understand ‘I have restlessness and remorse in me’; and when they don’t have restlessness and remorse in them they understand ‘I don’t have restlessness and remorse in me’. They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
santaṃ vā ajjhattaṃ vicikicchaṃ: ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti; asantaṃ vā ajjhattaṃ vicikicchaṃ: ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti, tañca pajānāti; yathā ca uppannāya vicikicchāya pahānaṃ hoti, tañca pajānāti; yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti, tañca pajānāti.
When they have doubt in them they understand ‘I have doubt in me’; and when they don’t have doubt in them they understand ‘I don’t have doubt in me’. They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
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 asinine-inclinations.
Idaṃ vuccati, bhikkhave, manomoneyyaṃ.
This is called sagacity of mind.
Imāni kho, bhikkhave, tīṇi moneyyānīti.
These are the three kinds of sagacity.”
Kāyamuniṃ vacīmuniṃ,
“A sage in body, a sage in speech,
cetomuniṃ anāsavaṃ;
and an undefiled sage in heart.
Muniṃ moneyyasampannaṃ,
A sage, blessed with sagacity,
āhu sabbappahāyinan”ti.
has given up everything, they say.”
end of section [3..12.. - AN 3 vagga 12 Āpāyika: Bound for Loss]❧
When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out.
When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out.
“monks, I’m not even comfortable thinking about a place where monks argue—quarreling and fighting, continually wounding each other with barbed words—let alone going there.
Niṭṭhamettha gacchāmi:
I come to a conclusion about them:
‘addhā te āyasmanto tayo dhamme pajahiṃsu, tayo dhamme bahulamakaṃsu.
‘Clearly those venerables have given up three things and cultivated three things.’
I feel comfortable going to a place where the monks live in harmony—appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes—let alone thinking about it.
Niṭṭhamettha gacchāmi:
I come to a conclusion about them:
‘addhā te āyasmanto tayo dhamme pajahiṃsu, tayo dhamme bahulamakaṃsu.
‘Clearly those venerables have given up three things and built up three things.’
“Yes, sir,” replied Mahānāma. He returned to Kapilavatthu and searched all over the city, but he couldn’t see a suitable guest house for the Buddha to spend the night.
“Yes, sir,” replied Mahānāma. He went to Bharaṇḍu’s hermitage, where he set out a mat, and got foot-washing water ready. Then he went back to the Buddha and said to him:
Just as the Buddha these days lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples,
While the Buddha was walking for alms near the cow-hitching place at the wavy leaf fig, he saw a disgruntled monk who was looking for pleasure in external things, unrememberful, without lucid-discerning or undistractible-lucidity, with straying mind and undisciplined faculties.
“Sometimes, sir, with my clairvoyance that’s purified and superhuman, I see that females—when their body breaks up, after death—are mostly reborn in a place of loss, a bad place, the underworld, hell.
“Here’s the thing, Reverend Sāriputta. With clairvoyance that is purified and surpasses the human, I survey the entire galaxy.
Āraddhaṃ kho pana me vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.
My energy is roused up and unflagging, my rememberfulness is established and lucid, my body is pacified and undisturbed, and my mind is undistractify-&-lucidifyd in samādhi.
Atha ca pana me nānupādāya āsavehi cittaṃ vimuccatī”ti.
But my mind is not freed from the asinine-inclinations by not grasping.”
‘With clairvoyance that is purified and surpasses the human, I survey the entire galaxy,’ that’s your conceit.
Yampi te, āvuso anuruddha, evaṃ hoti:
And when you say:
‘āraddhaṃ kho pana me vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti, idaṃ te uddhaccasmiṃ.
‘My energy is roused up and unflagging, my rememberfulness is established and lucid, my body is pacified and undisturbed, and my mind is undistractify-&-lucidifyd in samādhi,’ that’s your restlessness.
Yampi te, āvuso anuruddha, evaṃ hoti:
And when you say:
‘atha ca pana me nānupādāya āsavehi cittaṃ vimuccatī’ti, idaṃ te kukkuccasmiṃ.
‘But my mind is not freed from the asinine-inclinations by not grasping,’ that’s your remorse.
Sādhu vatāyasmā anuruddho ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṃ upasaṃharatū”ti.
It’d be good to give up these three things. Instead of focusing on them, apply your mind to the deathless.”
Atha kho āyasmā anuruddho aparena samayena ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṃ upasaṃhari.
After some time Anuruddha gave up these three things. Instead of focusing on them, he applied his mind to the deathless.
Then Anuruddha, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā anuruddho arahataṃ ahosīti.
And Venerable Anuruddha became one of the perfected.
AN 3.131 Paṭicchanna: Under Cover
131. Paṭicchannasutta
131. Under Cover
“Tīṇimāni, bhikkhave, paṭicchannāni āvahanti, no vivaṭāni.
“monks, three things are conveyed under cover, not in the open.
Katamāni tīṇi?
What three?
Mātugāmo, bhikkhave, paṭicchanno āvahati, no vivaṭo;
Females are married with a veil, not unveiled.
brāhmaṇānaṃ, bhikkhave, mantā paṭicchannā āvahanti, no vivaṭā;
Brahmin hymns are conveyed under cover, not openly.
micchādiṭṭhi, bhikkhave, paṭicchannā āvahati, no vivaṭā.
Wrong view is conveyed under cover, not in the open.
Imāni kho, bhikkhave, tīṇi paṭicchannāni āvahanti, no vivaṭāni.
These three things are conveyed under cover, not in the open.
Tīṇimāni, bhikkhave, vivaṭāni virocanti, no paṭicchannāni.
Three things shine in the open, not under cover.
Katamāni tīṇi?
What three?
Candamaṇḍalaṃ, bhikkhave, vivaṭaṃ virocati, no paṭicchannaṃ;
The moon shines in the open, not under cover.
sūriyamaṇḍalaṃ, bhikkhave, vivaṭaṃ virocati, no paṭicchannaṃ;
The sun shines in the open, not under cover.
tathāgatappavedito dhammavinayo, bhikkhave, vivaṭo virocati, no paṭicchanno.
The Dharma and training proclaimed by a Realized One shine in the open, not under cover.
Imāni kho, bhikkhave, tīṇi vivaṭāni virocanti, no paṭicchannānī”ti.
These three things shine in the open, not under cover.”
In the same way, this person, though spoken to by someone in a rough, harsh, and disagreeable manner, still stays in touch, interacts with, and greets them.
Ayaṃ vuccati, bhikkhave, udakalekhūpamo puggalo.
This is called a person like a line drawn in water.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.
These are the three people found in the world.”
end of section [3..13.. - AN 3 vagga 13 Kusināra: Kusināra]❧
In the same way, a monk with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi tīhi?
What three?
Idha, bhikkhave, bhikkhu dūre pātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā.
They’re a long-distance shooter, a marksman, and one who shatters large objects.
It’s when a monk truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
They truly understand any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’
They truly understand any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’
They truly understand any kind of co-doings at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all co-doings—with right understanding: ‘This is not mine, I am not this, this is not my self.’
They truly understand any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
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’.
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.”
In the same way that foolish man Makkhali is a trap for humans, it seems to me. He has come into the world for the harm, suffering, calamity, and disaster of many beings.”
AN 3.138 Sampadā: Accomplishment
138. Sampadāsutta
138. Accomplishment
“Tisso imā, bhikkhave, sampadā.
“monks, there are three accomplishments.
Katamā tisso?
What three?
Saddhāsampadā, sīlasampadā, paññāsampadā—
Accomplishment in earned-trust, ethics, and wisdom.
imā kho, bhikkhave, tisso sampadā”ti.
These are the three accomplishments.”
AN 3.139 Vuddhi: Growth
139. Vuddhisutta
139. Growth
“Tisso imā, bhikkhave, vuddhiyo.
“monks, there are three kinds of growth.
Katamā tisso?
What three?
Saddhāvuddhi, sīlavuddhi, paññāvuddhi—
growth in earned-trust, ethics, and wisdom.
imā kho, bhikkhave, tisso vuddhiyo”ti.
These are the three kinds of growth.”
AN 3.140 Assakhaḷuṅka: A Wild Colt
140. Assakhaḷuṅkasutta
140. A Wild Colt
“Tayo ca, bhikkhave, assakhaḷuṅke desessāmi tayo ca purisakhaḷuṅke.
“monks, I will teach you about three wild colts and three wild people.
It’s when a monk truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṃ vadāmi.
This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho saṃsādeti, no vissajjeti.
But when asked a question about The Dharma or training, they falter without answering.
Idamassa na vaṇṇasmiṃ vadāmi.
This is how they’re not beautiful, I say.
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.
And they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi.
This is how they’re not well proportioned, I say.
Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno.
This is how a wild person is fast, but not beautiful or well proportioned.
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno?
And how is a wild person fast and beautiful, but not well proportioned?
It’s when a monk truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṃ vadāmi.
This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.
When asked a question about The Dharma or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.
This is how they’re beautiful, I say.
Na pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.
But they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi.
This is how they’re not well proportioned, I say.
Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.
This is how a wild person is fast and beautiful, but not well proportioned.
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?
And how is a wild person fast, beautiful, and well proportioned?
It’s when a monk truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṃ vadāmi.
This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.
When asked a question about The Dharma or training, they answer without faltering.
It’s when a monk, with the ending of the five lower fetters, is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world.
Idamassa javasmiṃ vadāmi.
This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho saṃsādeti, no vissajjeti.
But when asked a question about The Dharma or training, they falter without answering.
Idamassa na vaṇṇasmiṃ vadāmi.
This is how they’re not beautiful, I say.
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.
And they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisaparasso javasampanno hoti;
This is how they’re not well proportioned, I say. This is how an excellent person is fast,
na vaṇṇasampanno, na ārohapariṇāhasampanno.
but not beautiful or well proportioned.
Kathañca, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno?
And how is an excellent person fast and beautiful, but not well proportioned?
It’s when a monk, with the ending of the five lower fetters, is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world.
Idamassa javasmiṃ vadāmi.
This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.
When asked a question about The Dharma or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.
This is how they’re beautiful, I say.
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.
But they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi.
This is how they’re not well proportioned, I say.
Evaṃ kho, bhikkhave, purisaparasso javasampanno ca hoti; vaṇṇasampanno ca, na ārohapariṇāhasampanno.
This is how an excellent person is fast and beautiful, but not well proportioned.
Kathañca, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?
And how is an excellent person fast, beautiful, and well proportioned?
It’s when a monk, with the ending of the five lower fetters, is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world.
Idamassa javasmiṃ vadāmi.
This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.
When asked a question about The Dharma or training, they answer without faltering.
It’s when monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Idamassa javasmiṃ vadāmi.
This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.
When asked a question about The Dharma or training, they answer without faltering.
“monks, a monk with three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
AN 3.144 Dutiyamoranivāpa: At the Peacocks’ Feeding Ground (2nd)
“monks, a monk who has three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
AN 3.145 Tatiyamoranivāpa: At the Peacocks’ Feeding Ground (3rd)
“monks, a monk who has three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
end of section [3..14.. - AN 3 vagga 14 Yodhājīva: A Warrior]❧
“Tīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.
“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. They deserve to be blamed and reproved by sensible people, and they make much bad karma.
Tīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.
When an astute, competent, good person has three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
Katamehi tīhi?
What three?
Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena … pe ….
Skillful deeds by way of body, speech, and mind. …”
AN 3.151 Dutiyakhata: Broken (2nd)
151. Dutiyakhatasutta
151. Broken (2nd)
“Tīhi, bhikkhave … pe …
“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. …
sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena … pe ….
Blameworthy deeds by way of body, speech, and mind. …
Tīhi, bhikkhave … pe …
When an astute, competent, good person has three qualities they keep themselves healthy and whole. …
anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena … pe ….
Blameless deeds by way of body, speech, and mind. …”
AN 3.152 Tatiyakhata: Broken (3rd)
152. Tatiyakhatasutta
152. Broken (3rd)
“Tīhi, bhikkhave … pe …
“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. …
visamena kāyakammena, visamena vacīkammena, visamena manokammena … pe ….
Unethical deeds by way of body, speech, and mind. …
Tīhi, bhikkhave … pe …
When an astute, competent, good person has three qualities they keep themselves healthy and whole. …
samena kāyakammena, samena vacīkammena, samena manokammena … pe ….
Ethical deeds by way of body, speech, and mind. …”
AN 3.153 Catutthakhata: Broken (4th)
153. Catutthakhatasutta
153. Broken (4th)
“Tīhi, bhikkhave … pe …
“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. …
asucinā kāyakammena, asucinā vacīkammena, asucinā manokammena … pe ….
Filthy deeds by way of body, speech, and mind. …
Tīhi, bhikkhave … pe …
When an astute, competent, good person has three qualities they keep themselves healthy and whole. …
The addicted practice, the scorching practice, and the middle practice.
Katamā ca, bhikkhave, āgāḷhā paṭipadā?
And what’s the addicted practice?
Idha, bhikkhave, ekacco evaṃvādī hoti evaṃdiṭṭhi:
It’s when someone has this doctrine and view:
‘natthi kāmesu doso’ti.
‘There’s nothing wrong with sensual pleasures;
So kāmesu pātabyataṃ āpajjati.
so they throw themselves into sensual pleasures.
Ayaṃ vuccati, bhikkhave, āgāḷhā paṭipadā.
This is called the addicted practice.
Katamā ca, bhikkhave, nijjhāmā paṭipadā?
And what’s the scorching practice?
Idha, bhikkhave, ekacco acelako hoti muttācāro, hatthāpalekhano, naehibhadantiko, natiṭṭhabhadantiko, nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati.
It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṃ na maṃsaṃ na suraṃ na merayaṃ, na thusodakaṃ pivati.
They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breast-feeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.
They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals.
They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are completed by development.
Chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti vīriyasamādhi … pe …
They develop the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort. They develop the basis of psychic power that has undistractible-lucidity due to energy, and active effort.
cittasamādhi … pe …
They develop the basis of psychic power that has undistractible-lucidity due to mental development, and active effort.
vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti … pe …. (3)
They develop the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.
Saddhindriyaṃ bhāveti …
They develop the faculty of earned-trust …
vīriyindriyaṃ bhāveti …
energy …
satindriyaṃ bhāveti …
rememberfulness …
samādhindriyaṃ bhāveti …
undistractible-lucidity …
paññindriyaṃ bhāveti … pe …. (4)
wisdom …
Saddhābalaṃ bhāveti …
They develop the power of earned-trust …
vīriyabalaṃ bhāveti …
energy …
satibalaṃ bhāveti …
rememberfulness …
samādhibalaṃ bhāveti …
undistractible-lucidity …
paññābalaṃ bhāveti … pe …. (5)
wisdom …
Satisambojjhaṅgaṃ bhāveti …
They develop the awakening factor of rememberfulness …
dhammavicayasambojjhaṅgaṃ bhāveti …
investigation of dharmas …
vīriyasambojjhaṅgaṃ bhāveti …
energy …
pītisambojjhaṅgaṃ bhāveti …
rapture …
passaddhisambojjhaṅgaṃ bhāveti …
pacification …
samādhisambojjhaṅgaṃ bhāveti …
undistractible-lucidity …
upekkhāsambojjhaṅgaṃ bhāveti … pe …. (6)
equanimous-observation …
Sammādiṭṭhiṃ bhāveti …
They develop right view …
sammāsaṅkappaṃ bhāveti …
right thought …
sammāvācaṃ bhāveti …
right speech …
sammākammantaṃ bhāveti …
right action …
sammāājīvaṃ bhāveti …
right livelihood …
sammāvāyāmaṃ bhāveti …
right effort …
sammāsatiṃ bhāveti …
right rememberfulness …
sammāsamādhiṃ bhāveti ….
right undistractible-lucidity …
Ayaṃ vuccati, bhikkhave, majjhimā paṭipadā.
This is called the middle practice.
Imā kho, bhikkhave, tisso paṭipadā”ti. (7)
These are the three practices.
end of section [3..16.. - AN 3 vagga 16 Acelaka: Naked]❧
§ – AN 3 vagga 17 Kammapathapeyyāla: Courses of Deeds
Someone with three qualities is raised up to heaven.
Katamehi tīhi?
What three?
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti … pe …. (2)
They don’t themselves kill living creatures. They encourage others to not kill living creatures. And they approve of not killing living creatures.
Attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti … pe ….
They themselves steal. They encourage others to steal. And they approve of stealing.
Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti … pe …. (4)
They don’t themselves steal. They encourage others to not steal. And they approve of not stealing.
Attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti … pe ….
They themselves commit sexual misconduct. They encourage others to commit sexual misconduct. And they approve of committing sexual misconduct.
Attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti … pe …. (6)
They don’t themselves commit sexual misconduct. They encourage others to not commit sexual misconduct. And they approve of not committing sexual misconduct.
Attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti … pe ….
They themselves lie. They encourage others to lie. And they approve of lying.
Attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti … pe …. (8)
They don’t themselves lie. They encourage others to not lie. And they approve of not lying.
Attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti … pe ….
They themselves speak divisively. They encourage others to speak divisively. And they approve of speaking divisively.
Attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti … pe …. (10)
They don’t themselves speak divisively. They encourage others to not speak divisively. And they approve of not speaking divisively.
Attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti … pe ….
They themselves speak harshly. They encourage others to speak harshly. And they approve of speaking harshly.
Attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti … pe …. (12)
They don’t themselves speak harshly. They encourage others to not speak harshly. And they approve of not speaking harshly.
Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti … pe ….
They themselves talk nonsense. They encourage others to talk nonsense. And they approve of talking nonsense.
Attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti … pe …. (14)
They don’t themselves talk nonsense. They encourage others to not talk nonsense. And they approve of not talking nonsense.
Attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti … pe ….
They themselves are covetous. They encourage others to be covetous. And they approve of covetousness.
Attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti … pe …. (16)
They themselves are content. They encourage others to be contented. And they approve of being contented.
Attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti … pe ….
They themselves have ill will. They encourage others to have ill will. And they approve of having ill will.
Attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti … pe …. (18)
They themselves don’t have ill will. They encourage others to not have ill will. And they approve of not having ill will.
Attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti … pe ….
They themselves have wrong view. They encourage others to have wrong view. And they approve of wrong view.
Attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti.
They themselves have right view. They encourage others to have right view. And they approve of right view.
