I The Fool , II The Cart Maker, III Persons , IV Divine Messengers & V The Minor Chapter
I The Fool : Bala Vagga
AN 3.1 Bhaya Sutta
Peril ... Thus have I heard . On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Blessed One addressed the bhikkhus: "Bhikkhus!"
"Venerable sir!" those bhikkhus replied. The Blessed One said this: "Bhikkhus, whatever perils arise all arise on account of the fool, not on account of the wise person. Whatever calamities arise all arise on account of the fool, not on account of the wise person. Whatever misfortunes arise all arise on account of the fool, not on account of the wise person. Just as a fire that starts in a house made of reeds or grass burns down even a house with a peaked roof, plastered inside and out, draft-free, with bolts fastened and shutters closed; so too, whatever perils arise ... all arise on account of the fool, not on account of the wise person.
(1) Thus, bhikkhus, the fool brings peril, the wise person brings no peril; (2) the fool brings calamity, the wise person brings no calamity; (3) the fool brings misfortune, the wise person brings no misfortune.
There is no peril from the wise person; there is no calamity from the wise person; there is no misfortune from the wise person. "
"Therefore, bhikkhus, you should train yourselves thus: 'We will avoid the three qualities possessing which one is known a fool, and we will undertake an a practice the three qualities possessing which one is known as a wise person . It is in this Way that you should train yourselves."
(Fools are dangerous, but the wise are safe.)
AN 3.2 Lakkhana Sutta: Characteristics
"Bhikkhus, the fool is characterized by his actions; the wise person is characterized by his actions. Wisdom shines in its manifestation."
"Bhikkhus, one who possesses three qualities should be known as a fool. What three? Bodily- misconduct, verbal misconduct, and mental misconduct. One who possesses these three qualities should be know n as a fool. One who possesses three qualities should be know n as a wise person. What three? Bodily good conduct, verbal good conduct, and mental good conduct. One who possesses these three qualities should be known as a wise person. "
"Therefore, bhikkhus, you should train yourselves.thus: We will avoid the three qualities possessing which one is known as a fool, and we will undertake and observe the three qualities possessing which one is known as a wise person. It is in this way that you should train yourselves."
(Marks of a fool and an astute person: body, speech, and mind.)
AN 3.3 Cinti Sutta: Thinking
"Bhikkhus, the fool has these three characteristics of a fool, marks of a fool, manifestations of a fool. What three? Here, a fool thinks badly, speaks badly, and acts badly. If the fool did not think badly, speak badly, and act badly, how would wise people know of him : ''This fellow is a fool, a bad person? But because the fool thinks badly, speaks badly, and acts badly , wise people know of him : 'This fellow is a fool, a bad person, These are the fool's three characteristics of a fool, marks of a fool, manifestations of a fool. "
"The wise person has these three characteristics of a wise person, marks of a wise person, manifestations of a wise person. What three? Here, a wise person thinks well, speaks well, and acts well. If the wise person did not think well, speak well, and act well, how would wise people know of him: 'This fellow is wise, a good person '? But because the wise person thinks well, speaks well, and acts well, wise people know of him : 'This fellow is wise, a good person. These are the wise person 's three'characteristics of a wise person, marks of a wise person, manifestations of a wise person."
"Therefore. . . [as in AN 3.2 ] ... It is in this way that you should train yourselves.""
(Marks of a fool and an astute person: thinking, speaking, and doing.)
AN 3.4 Accaya Sutta: Transgression "Bhikkhus, one who possesses three qualities should be known as a fool. What three? (1) He does not see his transgression as a transgression. (2) When he sees his transgression as a transgression, he does not make amends for it in accordance with the Dhamma. (3) When another person confesses a transgression to him, he does not accept it in accordance with the Dhamma.
One who possesses these three qualities should be known as a fool. "
"One w ho possesses three qualities should be known as a wise person. What three? (1) He sees a transgression as a transgression. (2) When he sees a transgression as a transgression, he makes amends for it in accordance with the Dhamma. (3) When another person confesses a transgression to him , he accepts it in accordance with the Dhamma. One who possesses these three qualities should be known as a wise person. "
"Therefore . .. It is in this way that you should train yourselves."
(Marks of a fool and an astute person: recognizing mistakes.) AN 3.5 Ayoniso Sutta: Carelessly
"Bhikkhus, one who possesses three qualities should be know n as a fool. What three? (1) He formulates a question carelessly; (2) he replies to a question carelessly; (3) when another person replies to a question carefully, with well-rounded and coherent words and phrases, he does not approve of it. One who possesses these three qualities should be known as a fool. "
"One who possesses three qualities should be known as a wise person. What three? (1) He formulates a question carefully; (2) he replies to a question carefully; (3) when another person replies to a question carefully, with well-rounded and coherent words and phrases, he approves of it. One who possesses these three qualities should be know n as a wise person.
"Therefore. . . It is in this way that you should train yourselves."
(Marks of a fool and an astute person: asking questions.)
AN 3.6 Akusala Sutta : Unwholesome
"Bhikkhus, one who possesses three qualities; should be known as a fool. What three? Unwholesome bodily action , unwholesome verbal action, and unwholesome mental action. One who possesses these three qualities should be known as a fool. "
"One who possesses three qualities should be known as a wise person. What three? Wholesom e bodily action, wholesome verbal action, and wholesome mental action. One who possesses these three qualities should be known as a wise person. "
"Therefore... It is in this way that you should train yourselves."
(Marks of a fool and an astute person: wholesome and unwholesome.)
AN 3.7 Sāvajja Sutta: Blameworthy
"Bhikkhus, one who possesses three qualities should be known as a fool. What three? Blameworthy bodily action, blameworthy verbal action, and blameworthy mental action. One who possesses these three qualities should be known as a fool. "
"One who possesses three qualities should be known as a wise person. What three? Blameless bodily action, blameless verbal action, and blameless mental action. One who possesses these three qualities should be known as a wise person. "
"Therefore . . . It is in this, way that you should train yourselves."
(Marks of a fool and an astute person: blameworthy and blameless.)
AN 3.8 Sabyābajjha Sutta: Afflictive
"Bhikkhus, one who possesses three qualities should be known as a fool. What three? Afflictive bodily action, afflictive verbal action, and afflictive mental action. One who possesses these three qualities should be known as a fool. "
"One who possesses three qualities should be known as a wise person. What three? Unafflictive bodily action, unafflictive verbal action, and unafflictive mental action. One who possesses these three qualities should be known as a wise person. "
"Therefore, bhikkhus, you should train yourselves thus: 'We will avoid the three qualities possessing which one is known as a fool, and we will undertake and observe the three qualities possessing which one is know n as a wise person . It is in this way that you should train yourselves."
(Marks of a fool and an astute person: hurtful and kind.)
AN 3.9 Khata Sutta: Maimed
"Bhikkhus, possessing three qualities, the foolish, incompetent, bad person maintain himself in a maimed and injured condition ; he is blameworthy and subject to reproach by the wise; and he generates, much demerit. What three? Bodily misconduct, verbal misconduct, and mental misconduct. Possessing these three qualities, the foolish, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit. "
"Bhikkhus, possessing three qualities, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit. What three? Bodily good conduct, verbal good conduct, and mental good conduct. Possessing these three qualities, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit."
(Marks of a fool and an astute person: keeping your mind healthy.)
AN 3.10 Mala Sutta: Stains
"Bhikkhus, possessing three qualities and without having abandoned three stains, one is deposited in hell as if brought there. What three? (1) One is immoral and has not abandoned the stain of immorality. (2) One is envious and has not abandoned the stain of envy. (3) One is miserly and has not abandoned the stain of miserliness. Possessing these three qualities and without having abandoned these three stains, one is deposited in hell as if brought there. "
"Bhikkhus, possessing three qualities and having abandoned three stains, one is deposited in heaven as if brought there. What three? (1) One is virtuous and has abandoned the stain of immorality. (2) One is not envious and has abandoned the stain of envy. (3) One is not miserly and has abandoned the stain of miserliness. Possessing these three qualities and having abandoned these three stains, one is deposited in heaven as if brought there."
(Immorality, envy, and meanness determine rebirth.)
II The Cart MakerAN 3.11 Ñāta Sutta: Well Known
"Bhikkhus, possessing three qualities, a well-known bhikkhu is acting for the harm of many people, for the unhappiness of many people, for the ruin, harm , and suffering of many people, of devas and human beings. What three? He encourages them in discordant bodily action , discordant verbal action, and discordant [mental] qualities. Possessing these three qualities, a well-known bhikkhu is acting for the harm of many people, for the unhappiness of many people, for the ruin, harm , and suffering of many people, of devas and human beings. "
"Bhikkhus, possessing three qualities, a well-known bhikkhu is acting for the welfare of many people, for the happiness of many people, for the good , welfare, and happiness of many people, of devas and human beings. What three? He encourages them in concordant bodily, action , concordant verbal action, and. concordant [mental] qualities. Possessing these three qualities, a well-known bhikkhu is acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and hum an beings."
(What well-known monks should encourage.)
AN 3.12 Sāraṇīya Sutta: To Be Remembered
"Bhikkhus, there are these three [places] that a head-anointed khattiya king should remember all his life. What three? (1) The first is the place where he was born. (2) The second is the place where he was head-anointed a khattiya king. (3) And the third is the place where, having triumphed in battle, he emerged victorious and settled at the head of the battlefield.
These are the three [places] that a head -anointed khattiya king should remember all his life."
"So too, bhikkhus, there are these three [places] that a bhikkhu should remember all his life. What three? (1) The first is the place where he shaved off his hair and beard , put on ochre robes, and went forth from the household life into homelessness. (2) The second is the place where he understood as it really is: 'This is suffering' and 'This is the origin of suffering' and 'This is the cessation of suffering' and 'This is the way leading to the cessation of suffering' (3) And the third is the place where, with the destruction of the taints, he realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, dwelled in it. These are the three [places] that a bhikkhu should remember all his life."
(Places that should be commemorated by kings and monks.)
AN 3.13 Āsaṃsa Sutta: A Bhikkhu
"Bhikkhus, there are these three kinds of persons found existing in the world. What three? The one without expectation, the one full of expectation , and the one who has overcome expectation.
(1) "And w hat, bhikkhus, is the person without expectation? Here, a person has been reborn in a low family— one that is poor, with little food and drink, that subsists with difficulty, where food and clothing are obtained with difficulty; and he is ugly , unsightly, dwarfish, with much illness, blind, crippled , lame, or paralyzed. He does not obtain food, drink, clothing, and vehicles; garlands, scents, and unguents;.bedding, housing, and lighting. He hears: 'The khattiyas have anointed such and such a khattiya. It does not occur to him: 'When will the khattiyas anoint me too?' This is called the person without expectation .
(2) "And what is the person full of expectation? Here, the eldest son of a head -anointed khattiya king, one due to be anointed but not yet anointed, has attained the unshaken. He hears: The khattiyas have anointed such and such a khattiya.' It occurs to him: 'When will the khattiyas anoint me too?' This is called the person full of expectation.
(3) "And what is the person who has overcome expectation? Here, a head-anointed khattiya king hears: 'Such and such a khattiya has been anointed by the khattiyas. It does not occur to him: 'When will the khattiyas anoint me too?' For what reason? Because his past expectation of anointment subsided when he w as anointed. This is called the person who has overcome expectation. "
"These are the three kinds of persons found existing in the world. "
"So too, bhikkhus, there are three kinds of persons found existing among the bhikkhus. What three? The one without expectation, the one full of expectation, and the one who has overcome expectation.
(1) "And what, bhikkhus, is the person without expectation? Here, some person is immoral, of bad character, of impure and suspect behavior, secretive in his actions, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, depraved. He hears: 'Such and such a bhikkhu, with the destruction of the taints, has realized for him self with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it. It does not occur to him : 'When will I, too, with the destruction of the taints, realize for myself with direct know ledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, dwell in it?' This is called the person without expectation.
(2) "And w hat is the person full of expectation ? H ere, a bhikkhu is virtuous, of good character. He hears: 'Such and such a bhikkhu, with the destruction of the taints, has realized for him self with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it. It occurs to him: 'When will I, too, with the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, dwell in it?' This is called the person full of expectation.
(3) "And what is the person w ho has overcome expectation? Here, a bhikkhu is an arahant, one whose taints are destroyed. He hears: 'Such and such a bhikkhu, with the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it. It does not occur to him : 'When will I, too, with the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, dwell in it?' For what reason ? Because his past expectation of liberation subsided when he w as liberated. This is called the person w ho has overcome expectation. "These, bhikkhus, are the three kinds of persons found existing among the bhikkhus."
(People who are hopeless, hopeful, and have done away with hope.)
AN 3.14 Cakkavatti Sutta: Wheel-Turning
"Bhikkhus, even a wheel-turning monarch , a righteous king who rules by the Dhamma, does not turn the wheel without a king above him ."
When this w as said, a certain bhikkhu said to the Blessed One: "But Bhante, who is the king above a wheel-turning monarch , a righteous king who rules by the Dhamma?" "It is the Dhamma, bhikkhu," the Blessed One said.
"Here, bhikkhu, a wheel-turning monarch., a righteous king who rules by the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and authority, provides righteous protection, shelter, and guard for the people in his court. Again, a w heel-turning monarch, a righteous king who rules by the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard , banner, and authority, provides righteous protection, shelter, and guard for his khattiya vassals, his army, brahmins and householders, the people of town and countryside, ascetics and brahmins, and the animals and birds. Having provided such righteous protection, shelter, and guard for all these beings, that wheel-turning monarch , a righteous king, who rules by the Dhamma, turns the wheel solely through the Dhamma, a wheel that cannot be turned back by any hostile human being.
"So too, bhikkhu, the Tathagata, the Arahant, the Perfectly Enlightened One, the righteous king of the Dhamma, relying just on the Dhamma, honoring, respecting, and Venerating the Dhamma, taking the Dhamma as his, standard , banner, and authority, provides righteous protection, shelter, and guard in regard to bodily action, saying: 'Such bodily action should be cultivated ; such bodily action should not be cultivated."
"Again , the Tathagata, the Arahant, the Perfectly Enlightened One, the righteous king of the Dhammaa, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard , banner, and authority, provides righteous protection, shelter, and guard in regard to verbal action, saying: 'Such verbal action should be cultivated; such verbal action should not be cultivated."
"Again , the Tathagata, the Arahant, the Perfectly Enlightened One, the righteous king of the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard , banner, and authority, provides righteous protection, shelter, and guard in regard to mental action, saying: 'Such mental action should be cultivated; such mental action should not be cultivated."
"Having provided such righteous protection , shelter, and guard in regard to bodily action, verbal action, and mental action, the Tathagata, the Arahant, the Perfectly Enlightened One, the righteous king of the Dhamma, sets in motion the unsurpassed wheel of the Dhamma solely through the Dhamma, a wheel that cannot be turned back by any ascetic, brahmin, deva, Mara, or Brahma, or by anyone in the world ."
(Wheel-turning Monarchs and Buddhas both rely on principle as authority.)
AN 3.15 Sacetana Sutta: Pacetana
On one occasion the Blessed One was dwelling at Baranasi in the deer park at Isipatana. There the Blessed One addressed the bhikkhus: "Bhikkhus!"
"Venerable sir!" those bhikkhus replied, The Blessed One said this: "Bhikkhus, in the past there was a king named Pacetana. Then King Pacetana addressed a chariot maker: 'Friend chariot maker, six months from now there will be a battle. Can you make m e a new pair of wheels?'"
"I can, lord,' the chariot maker replied. After six months less six days the chariot maker had finished one wheel. King Pacetana then addressed the chariot maker: 'Six days from now there will be a battle. Is the new pair of wheels finished?' "
"The chariot maker replied:" 'In the past six months less six days, lord, I have finished one wheel.'"
"But, friend chariot maker, can you finish a second wheel for me in the next six days?'" "I can, lord ." the chariot maker replied. Then, over the next six days, the chariot maker finished the second wheel. He brought the new pair of wheels to King Pacetana and said: 'This is the new pair of wheels that I have made for you, lord.' "
" 'What is the difference, friend chariot maker, between the wheel that took six months less six days to complete and the one that took six days to complete? I do not see any difference between them."
"There is a difference, lord. Observe the difference." Then the chariot maker rolled the wheel that took six days to finish. It rolled as far as the impetus carried it, and then it wobbled and fell to the ground. But the wheel that took six months Less six days to finish rolled as far as the impetus carried it and then stood still as if fixed on an axle."
The king asked: 'Why is it, friend chariot maker, that the wheel that took six days to finish rolled as far as the impetus carried it, and then wobbled and fell to the ground , while the wheel that took six months less six days to finish rolled as far as the impetus carried it and then stood still as if fixed on an axle?'"
The chariot maker replied: "The wheel that took six days to finish, lord, has a rim that is crooked, faulty, and defective; spokes that are crooked, faulty, and defective; and a nave that is crooked , faulty, and defective. For this reason , it rolled as far as the impetus carried it and then it wobbled and fell to the ground. But the wheel that took six months less six days to finish has a rim without crookedness, faults, and defects; it has spokes without crookedness, faults, and defects; and it has a nave that is without crookedness, faults, and defects. For this reason , it rolled as far as the impetus carried it and then stood still as if fixed on an axle."
"It maybe, bhikkhus, that you think: 'On that occasion the chariot maker was someone else. But you should not think in . such a way. On that occasion, I myself w as the chariot maker. Then I was skilled in crookedness, faults, and defects in wood. But now I am the Arahant, the Perfectly Enlightened One, (1) skilled in crookedness, faults, and defects of the body; (2) skilled in crookedness, faults, and defects of speech; and (3) skilled in crookedness, faults, and defects of mind. "
"Any bhikkhu or bhikkhuni who has not abandoned crookedness, faults, and defects of the body, speech, and mind has fallen down from this Dhamma and discipline, just as the wheel that was finished in six days [fell to the ground]."
"Any bhikkhu or bhikkhuni who has abandoned crookedness, faults, and defects of the body, speech, and mind is established in this Dhamma and discipline, just as the wheel that was finished in six months less six days [remained standing]. "
"Therefore, bhikkhus, you should train yourselves thus: 'We will abandon crookedness, faults, and defects of the body; we will abandon crookedness, faults, and defects of speech; we will abandon crookedness, faults, and defects of the mind. It is in this way that you should train yourselves."
(Quality takes time: the parable of the chariot-maker.)
AN 3.16 Apaṇṇaka Sutta: The Unmistaken
"Bhikkhus, possessing three qualities, a bhikkhu is practicing the unmistaken way and has laid the ground work for the destruction of the taints. What three? Here, a bhikkhu guards the doors of the sense faculties, observes moderation in eating, and is intent on wakefulness. (1) "And how , bhikkhus, does a bhikkhu guard the doors of the sense faculties? Here, having seen a form with the eye, a bhikkhu does not grasp its marks and features. Since, if he left the eye faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear .. .Having smelled an odor with the nose ... Having tasted, a taste with the tongue . . . Having felt a tactile object with the body .. .Having cognized a mental phenomenon with the mind, a bhikkhu does not grasp its marks and features. Since, if he left the mind faculty unrestrained, bad unwholesome states of longing and dejection might invade him , he practices restraint over it; he guards the mind faculty, he undertakes the restraint of the mind faculty. It is in this way that a bhikkhu guards the doors of the sense faculties." (2) "And how does a bhikkhu observe moderation in eating? Here, reflecting carefully, a bhikkhu consumes food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for avoiding harm , and for assisting the spiritual life, considering: 'Thus I shall term innate the old feeling and not arouse a new feeling, and I shall be healthy and blameless and dwell at ease .It is in this way that a bhikkhu observes moderation in eating."
(3) "And how is a bhikkhu intent on wakefulness? Here, during the day, while walking back and forth and sitting, a bhikkhu purifies his mind of obstructive qualities. In the first watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive qualities. In the middle watch of the night he lies down on the right side in the lion's posture, with one foot overlapping the other, mindful and clearly comprehending, after noting in his mind the idea of rising. After rising, in the last watch of the night, while walking back and forth and sitting, he purifies his m ind of obstructive qualities. It is in this way that a bhikkhu is intent on wakefulness. "
"A bhikkhu who possesses these three qualities is practicing the unmistaken way and has laid the ground work for the destruction of the taints."
(Practices that can’t fail.)
AN 3.17 Attabyābādha Sutta : Oneself "Bhikkhus, these three qualities lead to one's own affliction, the affliction of others, and the affliction of both. What three? Bodily misconduct, verbal misconduct, and mental misconduct. These three qualities lead to one's own affliction, the affliction of others and the affliction of both. "
"These three [other] qualities do not lead to one's own affliction, the affliction of others, and the affliction of both. What three? Bodily good conduct, verbal good conduct, and mental good conduct. These three qualities do not lead to one's own affliction, the affliction of others, and the affliction of both ."
(Hurting yourself and others.) AN 3.18 Devaloka Sutta: Deva
"Bhikkhus, if wanderers of other sects were to ask you thus: 'Friends, do you lead the spiritual life under the ascetic Gotama for the sake of rebirth in the deva world? wouldn't you be repelled, humiliated, and disgusted?"
"Yes, Bhante." "Thus, bhikkhus, since you are repelled, humiliated , and disgusted with a celestial life span, celestial beauty , celestial happiness, celestial glory, and celestial authority , so much more then should you be repelled, humiliated, and disgusted with bodily misconduct, verbal misconduct, and mental misconduct."
(Spiritual practice isn’t for rebirth in heaven.) AN 3.19 Paṭhamapāpaṇika Sutta: Shopkeeper
"Bhikkhus, possessing three factors, a shopkeeper is incapable of acquiring wealth not yet acquired or of increasing wealth already acquired . What three? Here, a shop keeper does not diligently apply himself to his work in the morning , in the middle of the day , or in the evening. Possessing these three factors, a shop keeper is incapable of acquiring wealth not yet acquired or of increasing wealth already acquired. "
"So too, possessing three factors, a bhikkhu is incapable of achieving a wholesome state not yet attained or of increasing a wholesome state already attained. What-three? H ere, a bhikkhu does not diligently apply him self to an object of concentration in the morning, in the middle of the day, or in the evening. Possessing these three factors, a bhikkhu is in capable of achieving a wholesome state not yet attained or of increasing a wholesome state already attained."
"Bhikkhus, possessing three factors, a shopkeeper is capable of acquiring wealth not yet acquired and of increasing wealth already acquired . What three? Here, a shopkeeper diligently applies himself to his work in the morning, in the middle of the day, and in the evening. Possessing these three factors, a shopkeeper is capable of acquiring wealth not yet acquired and of increasing wealth already acquired. "
"So too, possessing three factors, a bhikkhu is capable of achieving a wholesome state not yet attained and of increasing a wholesome state already attained. What three? Here, a bhikkhu diligently applies himself to an object of concentration in the morning, in the middle of the day, and in the evening. Possessing these three factors, a bhikkhu is capable of achieving a wholesome state not yet attained and of increasing a wholesome state already attained ."
(Shopkeepers and monks both have to work hard.)
AN 3.20 Shopkeeper: Dutiyapāpaṇika Sutta "Bhikkhus, possessing three factors, a shopkeeper soon attains vast and abundant wealth. What three? Here, a shopkeeper has keen eyes, is responsible, arid has benefactors.
(1) "And how , bhikkhus, does a shopkeeper have keen eyes? H ere, a shopkeeper know s of an item: 'If this item is bought at such a price and sold at such a price, it will require this much capital and bring this much profit. It is in this way that a shop keeper has keen eyes. (2) "And how is a shopkeeper responsible? Here, a shop keeper is skilled in buying and selling goods. It is in this way that a shopkeeper is responsible. (3) "And how does a shopkeeper have benefactors? Here, rich, wealthy, affluent householders and householders' sons know him thus: 'This good shopkeeper has keen eyes and is responsible; he is able to support his wife and children and pay us back from time to time. So they deposit wealth with him , saying: 'Having earned wealth with this, friend shopkeeper, support your wife and children and pay us back from time to time. It is in this way that a shopkeeper has benefactors."
(Shopkeepers and monks both have to be clever, responsible, and well supported.)
Thus have I heard . On one occasion the Blessed One was dwelling a t Savatthi in Jeta's Grove, Anathapindika's Park. Then the Venerable Savittha and the Venerable Mahakotthita approached the Venerable Sariputta and exchanged greetings with him . When they had concluded their greetings and cordial talk, they sat down to one side.
The Venerable Sariputta then said to the Venerable Savittha: "Friend Savittha, there are these three kinds of persons found existing in the world . What three? The body witness, the one attained to view , and the one liberated by faith. These are the three kinds of person s found existing in the world. Which of these three kinds of persons do you consider the most excellent and sublime?"
"Friend Sariputta, of those three kinds of persons, I consider the one liberated by faith to be the most excellent and sublime. For what reason? Because this person's faculty of faith is predominant."
Then the Venerable Sariputta said to the Venerable Mahakotthita: "Friend Kotthita, there are these three kinds of persons found existing in the world .... Which of these three kinds of persons do you consider the most excellent and sublime?" ....
"Friend Sariputta, of those three kinds of persons, I consider the body witness, to be the most excellent and sublime. For what reason? Because this person 's faculty of concentration is predominant." Then the Venerable Mahakotthita said to the Venerable Sariputta: "Friend Sariputta, there are these three kinds of persons found existing in the world .. . . Which of these three kinds of persons do you consider the most excellent and sublime?"
"Friend Kotthita, of those three kinds of persons, I consider the one attained to view to be the most excellent and sublime. For what reason? Because this person's faculty of wisdom is predominant." Then the Venerable Sariputta said to the Venerable Savittha and the Venerable Mahakotthita: "Friends, we have each explained according to our own ideal. Come, let's approach the Blessed One and report this matter to him. We will retain it in mind as he explains it to us."
"Yes, friend," the Venerable Savittha and the Venerable Mahakotthita replied. Then the Venerable Sariputta, the Venerable Savittha, and the Venerable Mahakotthita approached the Blessed One, paid homage to him , and sat down to one side. The Venerable Sariputta then reported to him the entire conversation that had taken place.
The Blessed One said "It isn't easy, Sariputta, to make a definitive declaration about this matter and say: 'Of these three kinds of persons, this one is the most excellent and sublime.' (1) "For it is possible that a person liberated by faith is practicing for arahantship , while a body witness and one attained to view are once-returners or non-returners. It isn't easy, Sariputta, to make a definitive declaration about this matter and say: 'O f these three kinds of persons, this one is the most excellent and sublime."
(2) "It is possible that a person who is a body witness is practicing for arahantship , while one liberated by faith and one attained to view are once-returners or non-returners. It isn't easy, Sariputta, to make a definitive declaration about this matter and say: 'Of these three kinds of persons, this one is the most excellent and sublime."
(3) "It is possible that a person attained to view is practicing for arahantship, while one liberated by faith and a body witness are once-returners or non-returners. It isn't easy, Sariputta, to make a definitive declaration about this matter and say: 'Of these three kinds of persons, this one is the most excellent and sublime."
(Of various individuals on the path, which is best?)
AN 3. 22 Gilāna Sutta: Patients
"Bhikkhus, there are these three kinds of patients found existing in the world. What three? (1) Here, one patient will not recover from his illness whether or not he gets suitable food, suitable medicine,and a competent attendant. (2) Another patient will recover from his illness whether or not he gets suitable food, suitable medicine, and a competent attendant. (3) Still another patient will recover from his illness only if he gets suitable food, not if he fails to get it; only if he gets suitable medicine, not if he fails to get it; and only if he gets a competent attendant, not if he fails to get one.
"Food and medicine and a competent attendant are prescribed particularly for the sake of the patient who will recover from his illness only if he gets suitable food, not if he fails to get it; only if he gets suitable medicine, not if he fails to get it; and only if he gets a competent attendant, not if he fails to get one. But because of this patient, the other patien s should also be served. These are the three kinds of patients found existing in the world. "
"So too, bhikkhus, there are these three kinds of persons similar to patients found existing in the world. What three? (1) Here, some person will not enter Upon the fixed course [consisting in] rightness in wholesome qualities whether or not he gets to see the Tathagata and whether or not he gets to hear the Dhamma and discipline proclaimed by the Tathagata. (2) Then another person will enter upon the fixed course [consisting in] rightness in wholesome qualities whether or not he gets to see the Tathagata and whether or not he gets to hear the Dhamma and discipline proclaimed by the Tathagata. (3) And still another person will enter up on the fixed course [consisting in] rightness in wholesome qualities only if he gets to see the Tathagata, not if he fails to see him ; only if he gets to hear the Dhamma and discipline proclaimed by the Tathagata, not if he fails to hear it. "
"The teaching of the Dhamma is prescribed particularly for the sake of the person who will enter upon the fixed course [consisting in] rightness in wholesome qualities only if he gets to see the Tathagata, not if he fails to see him ; only if he gets to hear the Dhamma and discipline proclaimed by the Tathagata, not if he fails to hear it. But because of this person, the Dhamma should also be taught to the others. These are; the three kinds of persons similar to patients found existing in the world."
(Healing the body, healing the mind. Everyone should be treated, even if they don’t recover.)
AN 3.23 Saṅkhāra Sutta: Volitional Activities
"Bhikkhus, there are three kinds of persons found existing in the world. What three? (1) "Here, bhikkhus, some person generates afflictive bodily activities, afflictive verbal activities, and afflictive mental activities. In consequence, he is reborn in an afflictive world. When he is reborn in an afflictive world, afflictive contacts touch him. Being touched by afflictive contacts, he feels afflictive feelings, exclusively painful, as in the case of hell-beings. (2) "Someone else generates unafflictive bodily activities, unafflictive verbal activities, and unafflictive mental activities. In consequence, he is reborn in an unafflictive world. When he is reborn in an unafflictive world , unafflictive contacts touch him. Being touched by unafflictive contacts, he feels unafflictive feelings, exclusively pleasant, as in the case of the devas of refulgent glory.
(3) "Still another generates bodily activities that are both afflictive and unafflictive, verbal activities that are both afflictive and unafflictive, and mental activities that are both afflictive and unafflictive. In consequence, he is reborn in a world that is both afflictive and unafflictive. When he is reborn in a world that is both afflictive and unafflictive, both afflictive and unafflictive contacts touch him . Being touched by both afflictive and unafflictive contacts, he feels both afflictive and unafflictive feelings, mingled pleasure and pain, as in the case of human beings, some devas, and some beings in the lower worlds."
"These, bhikkhus, are the three kinds of persons found existing in the world."
(Hurtful or pleasing choices lead to hurtful or pleasing experiences in future lives.)
AN 3.24 Bahukāra Sutta: Helpful
"Bhikkhus, these three persons are helpful to another person. What three?
(1) "The person through whom another has gone for refuge to the Buddha, the Dhamma, and the Sangha. This person is helpful to the other person. (2) "Again, the person through whom another comes to understand as it really is: 'This is suffering,' and 'This is the origin of suffering,' and 'This is the cessation of suffering' and 'This is the way leading to the cessation of suffering' This person is helpful to the other person ." (3) "Again, the person through whom , with the destruction of the taints, another realizes for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, dwells in it. This person is helpful to the other person. "
"These three persons are helpful to another person. I say bhikkhus, that there is no one more helpful to another person than these three persons. I say, too, that it is not easy to repay these three persons by paying homage to them, by rising up for them, by reverential salutation , by proper conduct, and by presenting them with robes, alms food, lodging, and-medicines and provisions for the sick ."
(Three people who are very helpful.)
AN 3.25 Vajirūpama Sutta: Diamond
"Bhikkhus, there are these three kinds or persons found existing in the world. What three? One whose mind is like an open sore, one whose mind is like lightning, and one whose mind is like a diamond.
(1) "And what, bhikkhus, is the person whose mind is like an open sore? Here, some person, is prone to anger and easily exasperated. Even if he is criticized slightly he loses his temper and becomes irritated, hostile, and stubborn; he displays irritation, hatred, and bitterness. Just as a festering sore, if struck by a stick or a shard, will discharge even more matter, so too some person here is prone to anger .. .and displays irritation, hatred, and bitterness. This person is said to have a mind like an open sore.
(2) "And what is the person whose mind is like lightning? Here, some person understands as it really is: 'This is suffering' and 'This is the origin of suffering,' and 'This is the cessation of suffering' and 'This is the way leading to the cessation of suffering'. Just as, in the dense darkness of night, a man with good sight can see forms by a flash of lightning, so too some person here understands as it really is: 'This is suffering '... 'This is the way leading to the cessation of suffering '. This person is said to have a mind like lightning.
(3) "And what is the person whose mind is like a diamond? Here, with the destruction of the taints, some person realizes for himself with direct knowledge, in this very life, the taintless liberation of m ind, liberation by wisdom , and having entered upon it, dwells in it. Just as there is nothing that a diamond cannot cut, whether gem or stone, so too, with the destruction of the taints, some person realizes for him self with direct knowledge ... the taintless liberation of m ind, liberation by wisdom , and .. .dwells in it. This person is said to h ave a mind like a diamond. '"
'These, bhikkhus, are the three kinds of persons found existing in the world." (A mind like an open sore, like lightning, and like a diamond.) AN 3.26 Sevitabba Sutta: To Be Associated With
"Bhikkhus, there are these three kinds of persons found existing in the world. What three? (1) There is a person who is not to be associated with, followed, and served ; (2) a person who is to be associated with, followed, and served ; and (3) a person who is to be associated with, follow ed, and served with honor and respect.
(1) "And what kind of person,-bhikkhus, is not to be associated with, followed, and served? Here, some person is inferior [to oneself] in virtuous behavior, concentration, and wisdom . Such a person is not to be associated with , followed, and served except out of sympathy and compassion."
(2) "And what kind of person is to be associated with, followed, and served? Here, some person is similar [to oneself] in virtuous behavior, concentration, and wisdom . Such a person is to be associated with, followed, and served. For what reason? [Because one considers:] 'Since we are similar with regard to virtuous behavior, we will have a discussion on virtuous behavior, and it will flow on smoothly between us, and we will feel at ease. Since we are similar with regard to concentration, we will have a discussion on concentration, and it will flow on smoothly between us, and we will feel at ease. Since we are similar with regard to wisdom , we will have a discussion on wisdom , and it will flow on smoothly between us and we will feel at ease. Therefore such a person is to be associated with, followed, and served.
(3) "And what kind of person is to be associated with, followed, and served with honor and respect? Here, some person is superior [to oneself] in virtuous behavior, concentration, and wisdom . Such a person is to be associated with, followed, and served with honor and respect. For what reason? [Because one considers:] 'In such a w ay, I will fulfill the aggregate of virtuous behavior that I have not yet fulfilled or assist with wisdom in various respects the aggregate of virtuous behavior that I have fulfilled. I will fulfill the aggregate of concentration that I have not yet fulfilled or assist with wisdom in various respects the aggregate of concentration that I have fulfilled. I will fulfill the aggregate of wisdom that I have not yet fulfilled or assist with wisdom in various respects the aggregate of wisdom that I have fulfilled. Therefore such a person is to be associated with, followed, and served with honor and respect. "
"These, bhikkhus, are the three kinds of persons found existing in the world." One who associates with an inferior person declines; one who associates with an equal does not decline; attending on a superior person one develops quickly; therefore you should follow one superior to yourself.
(You should associate with people who are equal or better than you.)
AN 3.27 Jigucchitabba Sutta: Disgust
"Bhikkhus,. there are these three kinds of persons found existing in the world. What three? (1) There is a person who is to be looked upon with disgust, not to be associated with, followed, and served ; (2) a person who is to be looked upon with equanimity, not to be associated with, followed, and served ; and (3) a person who is to be associated with, followed, and served.
(1) " And what kind of person, bhikkhus, is to be looked upon with disgust, not to be associated with, followed, and served? Here, some person is immoral, of bad character, impure, of suspect behavior, secretive in his actions, not an ascetic though claiming to be one, not a celibate though claiming to be one, in wardly rotten, corrupt, depraved. Such a person is to be looked upon with disgust, not to be associated with, followed, and served. For what reason? Even though one does not follow the example of such a person, a bad report still circulates about oneself: 'He has bad friends, bad companions,.bad comrades. Just as a snake that has passed through feces, though it does not bite one, would smear one, so too, though one does not follow the example of such a person, a bad report still circulates about oneself: 'He has bad friends, bad companions, bad comrades. Therefore such a person is to be looked upon w ith disgust, not to be associated with, followed, and served. (2) "A n d w hat kind of person is to be looked upon with equanimity, not to be associated with, followed, and served? Here, some person is prone to anger and easily exasperated . Even if he is criticized slightly He loses his temper and becomes irritated, hostile, and stubborn; he displays irritation, hatred , and bitterness. Just as a festering sore, if struck by a stick or a shard, will discharge even more matter, so too .. .Just as a firebrand of the tinduka tree, if struck by a stick or shard will sizzle and crackle even more, so too ... Just as a pit of feces, if struck by a stick or a shard, becomes even more foul-smelling, so too some person here is prone to anger and .. . displays irritation , hatred, and bitterness. Such a person is to be looked upon with equanimity, not to be associated with, followed, and served. For w hat reason? [With the thought:] 'He might insult me, revile me, and do me harm . Therefore such a person is to be looked upon with equanimity, not to be associated with, followed, and served.
(3) "And what kind of person is to be associated with, followed, and served? Here, some person is virtuous and of good character. Such a person is to be associated with, followed, and served. For what Reason? Even though one does not follow the example of such a person, a good report still circulates about oneself: 'He has good friends, good companions, good comrades. Therefore such a person is to be associated with, followed, and served. "
"These, bhikkhus, are the three kinds of persons found existing in the world. [A verse is attached identical with that in 3:26]
(Who to associate with, and who to shun.)
AN 3.28 Gūthabhāṇī Sutta: Speech Like Dung
"Bhikkhus, there are these three kinds of persons found existing in the world. What three? The one w hose speech is like dung, the one whose speech is like flowers, and the One whose speech is like honey.
(1) "And what, bhikkhus, is the person whose speech is like dung? Here, if he is summoned to a council, to an assembly, to his relatives' presence, to his guild, or to the court, and questioned as a witness thus: 'So, good man , tell what you know ,' then, not knowing, this person says, 'I know,' or knowing, he says, 'I do not know '; not seeing, he says, 'I see' or seeing, he says, 'I do not see'. Thus he consciously speaks falsehood for his own ends, or for another's ends, or for some trifling worldly end . This is called the person whose speech is like dung.
(2) "And what is the person whose speech is like flowers? Here, if he is summoned to a council, to an assembly, to his relatives' presence, to his guild, or to the court, and questioned as a witness thus: 'So, good man , tell what you know ,' then, not knowing, this person says, 'I do not know' or knowing, he says, 'I know '; not seeing, he says, 'I do not see,' or seeing, he says, 'I see'; he does not consciously speak falsehood for his own ends, or for another's ends, or for some trifling worldly end. This is called the person whose speech is like flowers. "
(3) "And what is the person whose speech is like honey? Here, some person, having abandoned harsh speech, abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, and lovable, as go to the heart, are courteous, desired by many, and agreeable to many . This is the person whose speech is like honey. . "
"These, bhikkhus, are the three kinds of persons found existing in the world." .
(Speech like dung, like flowers, and like honey.)
AN 3.29 Andha Sutta: Blind
"Bhikkhus, there are these three kinds of persons found existing in the world. What three? The blind person, the one-eyed person, and the two-eyed person. .
(1) "And what, bhikkhus, is the blind person? Here, some person lacks the kind of eye with which one can acquire wealth not yet acquired and increase wealth already, acquired, and he also lacks the kind of eye with which one can know wholesome and unwholesome qualities, blameworthy and blameless qualities, inferior and superior qualities, dark and bright qualities with their counterparts. This is called the blind person. "
(2) "And what is the one-eyed person? Here, some person has the kind, of eye with which one can acquire wealth not yet acquired and increase wealth already acquired, but he lacks the kind of eye with which one can know wholesome and unwholesome qualities, blameworthy and blameless qualities, inferior and superior qualities, dark and bright qualities with their counterparts. This is called the one-eyed person. "
(3) "And what is the two-eyed person? Here, some person has the kind of eye with which one can acquire wealth not yet acquired and increase wealth already acquired, and he also has the kind of eye with which one can know wholesome and unwholesome qualities, blameworthy and blameless qualities, inferior and superior qualities, dark and bright qualities with their counterparts. This is called the two-eyed person. "
"These, bhikkhus, are the three kinds of persons found existing in the world ."
"He does not possess such wealth, nor does he do deeds of merit; the blind man destitute of eyes casts an unlucky throw in both respects. The person described as one-eyed is a hypocrite who seeks wealth, [sometimes] righteously [and sometimes] unrighteously."
"Both by thievish cheatful acts and by means of false speech, the man indulging in sensual pleasures is skilled in amassing wealth. Having gone from here to hell, the one-eyed person is tormented. "
"One with two eyes is said to be the best kind of person. His wealth is acquired by his own exertion, with goods righteously gained. With best intentions he then gives, this person with an undivided mind. He goes to [rebirth in] an excellent state where, having gone, one does not sorrow . "
"One should avoid from afar the blind one and the one-eyed person, but should befriend the one with two eyes, the best kind of person. "
(Being spiritually blind, one-eyed, or with two eyes.)
AN 3.30 Avakujja Sutta: Inverted
"Bhikkhus, there are these three kinds of persons found existing in the world . What three? The person with inverted wisdom , the person with lap-like wisdom , and the person with wide wisdom .
(1) "And what, bhikkhus, is the person with inverted wisdom ? Here, some person often goes to the monastery to listen to the Dhamma from the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; they reveal the perfectly complete and pure spiritual life. While he is sitting in his seat, he does not attend to that talk at the beginning, in the middle, or at the end. After he has risen from his seat, he still does not attend to that talk at the beginning, in the middle, or at the end. Just as, w hen a pot is turned upside down , the water that had been poured into it runs off and does not remain there, so too,, some person often goes to the monastery to listen to the Dhamma from the bhikkhus.... After he has risen front his seat, he still does not attend to that talk at the beginning, in the middle, or at the end. This is called the person with inverted wisdom .
(2) "And what is the person with lap-like wisdom ? Here, some person often goes to the monastery to listen to the Dhamma from the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; they reveal the perfectly com plete and pure spiritual life. While he is sitting in his seat, he attends to that talk at the beginning, in the middle, and at the end. But after he has risen from his seat, he does not attend to that talk at the beginning, in the middle, or at the end. just as, w hen a person has various food stuffs strew n over his lap -sesamum seeds, rice grains, cakes, arid jujubes— if he loses his mindfulness w hen rising from that seat, he would scatter them all over, so too, some person often goes to the monastery to listen to the Dhamma from the bhikkhus But after he has risen from his seat, he does not attend to that talk at the beginning, in the middle, Or at the end. This is called the person with lap-like wisdom .
(3) "And what is the person with wide wisdom ? H ere, some person often goes to the monastery to listen to the Dhamma from the bhikkhus. The bhikkhus teach him the Dhammaa that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; they reveal the perfectly complete and pure spiritual life. While he is sitting in his seat, he attends to that talk at the beginning, in the middle, and at the end. After he has risen from his seat, again he attends to that talk at the beginning, in the middle, and at the end. Just as, when a pot is kept upright, the water that had been poured into it stays there and does not run off, so too, some person often goes to the monastery to listen to the Dhamma from the bhikkhus. After he has risen from his seat, again he attends to that talk at the beginning, in the middle, and at the end. This is called the person with wide wisdom . "
"These, bhikkhus, are the three kinds of persons found existing in the world ."
The person with inverted wisdom , stupid and undiscerning, often gees to visit bhikkhus [to hear them teach the Dhamma]. Yet this person cannot grasp anything from the talk, at its beginning, middle, and end, for he utterly lacks wisdom.
The person with lap-like wisdom is said to be better than the former. He too often goes to visit bhikkhus [to hear them teach the Dhamma]. . While sitting in his seat’ he grasp s the phrasing of the talk, at its beginning, middle, and end. But after rising, he no longer understands, but forgets what he had learned.
The person with wide wisdom is said to be the best of these. He too often goes to visit bhikkhus [to hear them teach the Dhamma]. While sitting in his seat, he comprehends the phrasing, at the beginning, middle, and end of the talk [given by the bhikkhu]. This person of the best intentions, his m ind undivided, retains [what he hears]. Practicing in accordance with the Dhamma, he can make an end of suffering.
(How to make the wisdom of hearing Dhamma last when the talk is over.)
IV Divine Messengers
AN 3.31 Sabrahmaka Sutta: Brahwa
(1) Bhikkhus, those families dwell with Brahma where at home the mother and father are revered by their children. (2) Those families dwell with the first teachers where at home the mother and father are revered by their children. (3) Those families dwell with the gift-worthy where at home the mother and father are revered by their children.
'"Brahma,' bhikkhus, is a designation for mother and father. 'First teachers' is a designation for mother and father. 'Giftworthy' is a designation for mother and father. For w hat reason? Mother and father are helpful to their children: they raise them, nurture them , and show them the world." Mother and father are called "Brahma" and also "first teachers." They are worthy of gifts from their children, for they have compassion for their offspring. Therefore a wise person should revere them, and show them due honor, serve them with food and drink, with clothes and bedding, by massaging and bathing them , and by washing their feet. Because of this service to mother and father, the wise praise one in this world and after death one rejoices in heaven.
(Parents should be honored like Brahmā.)
AN 3.32 Ānanda Sutta: Ananda
Then the Venerable Ananda approached the Blessed One, paid homage to him , sat down to one side, and said to him: "Bhante, could a bhikkhu obtain such a state of concentration that (1) he would have no I-making, mine-making, and underlying tendency to conceit in regard to this conscious body; (2) he would have no I-making, mine-making, and underlying tendency to conceit in regard to all external objects; and (3) he would enter and dwell in that liberation of mind, liberation by wisdom , through which there is no more I-making, minemaking, and underlying tendency to conceit for one who enters and dwells in it?"
"He could, Ananda." "But how, Bhante, could he obtain such a state of concentration?" "Here, Ananda, a bhikkhu thinks thus: 'This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbana. In this way , Ananda, a bhikkhu could obtain such a state of concentration that he would have no I-making, mine-making, and underlying tendency to conceit in regard to this conscious body; he would h ave no I-making, mine-making, and underlying tendency to conceit in regard to all external objects; and he would enter and dwell in that liberation of mind, liberation by wisdom , through which there is no more I-making, mine-making, and underlying tendency to conceit for one who enters and dwells in it. And it was with reference to this that I said in the Parayana, in 'The Questions of Punnaka': "Having comprehended the highs and lows in the world, he is not perturbed by anything in the world. Peaceful, fumeless, untroubled , wishless, he has, I say, crossed over birth and old age."
(Could there be a state of convergence with no sense of self?)
AN 3.33 Sāriputta Sutta: Sariputta
Then the Venerable Sariputta approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: "Sariputta, I can teach the Dhamma briefly; I can teach the Dhamma in detail; I can teach the Dhamma both briefly and in detail. It is those who can understand that are rare."
"It is the time for this, Blessed One. It is the time for this, Fortunate One. The Blessed One should teach the Dhamma briefly; he should teach the Dhamma in detail; he should teach the Dhamma both briefly and in detail. There will be those w ho can understand the Dhamma."
"Therefore, Sariputta, you should train yourselves thus: (1) "There will be no I-making, mine-making, and underlying tendency to conceit in regard to this conscious body; (2) there will be no I-making, mine-making, and underlying tendency to conceit in regard to all external objects; and (3) we will enter and dwell in that liberation of mind , liberation by wisdom , through which there is no m ore I-making, mine-making, and underlying tendency to conceit for one who enters and dwells in it. It is in this way, Sariputta, that you should train yourselves. "
"When, Sariputta, a bhikkhu has no I-making, mine-making, and underlying tendency to conceit in regard to this conscious body; when he has no I-making, mine-making, and underlying tendency to conceit in regard to all external objects; and when he enters and dwells in that liberation of mind, liberation by wisdom , through which there is no more I-making, mine-making, and underlying tendency to conceit for one who enters and dwells in it, he is called a bhikkhu who has cut off craving, stripped off the fetter, and, by completely breaking through conceit, has made an end of suffering. And it was with reference to this that I said in the Parayana, in 'The Questions of Udaya''
"The abandoning of both sensual perceptions and dejection; the dispelling of dullness, the warding off of remorse."
"purified equanimity and mindfulness preceded by reflection on the Dhamma: this, I say, is emancipation by final know ledge, the breaking up of ignorance."
(Even the Buddha found it hard to get students to understand.
AN 3.34 Nidāna Sutta: Causes
"Bhikkhus, there are these three causes for the origination of kamma. What three? Greed is a cause for the origination of kamma; hatred is a cause for the origination of kamma; delusion is a cause for the origination of kamma.
(1) "Any kamma, bhikkhus, fashioned through greed, born of greed, caused by greed, originated by greed, ripens wherever the individual is reborn. Wherever that kamma ripens, it is there that one experiences its result, either in this very life, or in the [next] rebirth, or on some subsequent occasion.
(2) "Any kamma fashioned through hatred, born of hatred, caused by hatred, originated b y hatred , ripens wherever the individual is reborn. Wherever that kamma ripens, it is there that one experiences its result, either in this very life, or in the [next] rebirth, or on some subsequent occasion.
(3) "Any kamma fashioned through delusion, born of delusion, caused by delusion, originated by delusion, ripens wherever the individual is reborn. Wherever that kamma ripens, it is there that one experience sits result, either in this very life, or in the next-rebirth, or on some subsequent occasion."
"Suppose, bhikkhus, seeds that are intact, unspoiled, not damaged by wind and the sun's heat, fecund, well preserved, were deposited in well-prepared ground in a good field and receive proper rainfall: in this way , those seeds would grow , increase, and mature. So too , any kamma that is fashioned through greed ... hatred . . . delusion, born of delusion, caused by delusion, originated by delusion , ripens wherever the individual is reborn. Wherever that kamma ripens, it is there that one experiences its result; either in this very Life, or in the [next] rebirth, or on some subsequent occasion. "
"These are the three causes for the origination of kamma. "
"Bhikkhus, there are these three [other] causes for the origination of kamma. What three? Non-greed is a cause for the origination of kamma; non-hatred is a cause for the origination of kamma; non-delusion is a cause for the origination of kamma.
(1) "Any kamma, bhikkhus, fashioned through non-greed, born o f non-greed, caused by non-greed, originated by non-greed, is abandoned when greed has vanished; it is cut off at the root, made like a palm stump , obliterated so that it is no more subject to future arising.
(2) "Any kamma fashioned through non-hatred, born of non-hatred, caused by non -hatred , originated by non-hatred, is abandoned when hatred has vanished ; it is cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.
(3) "Any kamma fashioned through non-delusion, born of non-delusion, caused by non -delusion , originated by non-delusion, is abandoned when delusion has vanished; it is cut off at the root, made like a palm stumpi, obliterated so that it is no m ore subject to future arising. "
"Suppose, bhikkhus, there are seeds that are intact, unspoiled, not damaged by wind and the sun's heat, fecund, well preserved. Then a man would burn them in a fire, reduce them to ashes, and winnow the ashes in a strong wind or let them be carried away by the swift current of a river. In this way, those seeds would be cut off at the root, made like, a palm stump, obliterated so that they are no more subject to future arising. So too, any kamma that is fashioned through non-greed.... non-hatred ... non-delusion, born of non-delusion, caused by non -delusion, originated b y non -delusion , is abandoned when delusion has vanished; it is cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising."
"These, bhikkhus, are the three causes for the origination of kamma." Whatever kamma an ignorant person [has done] born of greed, hatred, and delusion, whether what was fashioned by him be little or much, it is to be experienced right here: there exists no other site [for it]. Therefore a wise person should abandon [any deed] born of greed, hatred, and delusion. A bhikkhu, giving rise to knowledge, should abandon all bad destinations.
(Greed, hate, and delusion, and their opposites, are like seeds.)
AN 3.35 Hatthaka Sutta: Hatthaka
On one occasion the Blessed One was dwelling at Alavi on a heap of leaves spread out on a cow track in a simsapa grove. Then Hatthaka of Alavi, while walking and wandering for exercise, saw the Blessed One sitting there. He then approached the Blessed One, paid homage to him , sat down to one side, and said to the Blessed One: "Bhante, did the Blessed One sleep well?"
"Yes, prince, I slept well. I am one of those in the world who sleep well." "But, Bhante, the winter nights are cold. It is the eight-day interval, the time when snow falls. The ground trampled by the hooves of cattle is rough, the spread of leaves is thin, the leaves on the tree are sparse, the ochre robes leave one cold, and the gale wind blows cold. Yet the Blessed One says thus: 'Yes, prince, I slept well. I am one of those in the world who sleep well."
"Well then, prince, I will question you about this matter. You should answer as you see fit. What do you think, prince? A householder or a householder's son might have a house with a peaked roof, plastered inside and out, draft-free, with bolts fastened and shutters closed. There he might have a couch spread with rugs, blankets, and covers, with an excellent covering of antelope hide, with a canopy above and red bolsters at both ends. An oil lamp would be burning and his four wives would serve him in extremely agreeable ways. What do you think, would he sleep well or not, or what do you think about this?"
"He would sleep well, Bhante. He would be one of those in the world who sleep well." (1) "What do you think, prince? Might there arise in that householder or householder's son bodily and mental fevers born of lust, which would torment him so that he would sleep badly?" "Yes, Bhante." "There might arise in that householder or householder's son bodily and mental fevers born of lust, which would torment him so that he would sleep badly; but the Tathagata has abandoned such lust, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. Therefore I have slept well."
(2) "What do you think, prince? Might there arise in that householder or householder's son bodily and mental fevers born of hatred ... (3 ).. .bodily and mental fevers born of delusion, which would torment him so that he would sleep badly?" "Yes, Bhante." "There might arise in that householder or householder's son bodily and mental fevers born of delusion, which would torment him so that he would sleep badly; but the Tathagata has abandoned such delusion, cut it off at the root, made it like a palm stump, obliterated it so that it is no m ore subject to future arising. Therefore I have slept well."
He always sleeps well, the brahmin who has attained nibbana, cooled off, without acquisitions, not tainted by sensual pleasures.
Having cut off all attachments, having removed anguish in the heart, the peaceful one sleeps well, having attained peace of mind.
(The Buddha sleeps well, even on the cold, hard ground.)
AN 3.36 Devadūta Sutta: Messengers
"Bhikkhus, there are these three divine messengers. What three? Here, bhikkhus, someone engages in misconduct by body, speech , and mind. In consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. There the wardens of hell grab him by both arms and show him to King Yama, [saying]: 'This person, your majesty, did not behave properly toward his mother and father; he did not behave properly toward ascetics and brahmins; and he did not honor the elders of the family. May your majesty inflict due punishment on him !'
1. "Then King Yama questions, interrogates, and cross examines him about, the first divine messenger: 'Good man, didn't you see the first divine messenger that appeared among human beings?' And he replies: 'No , lord, I didn't see him .' "
Then King Yama says to him : 'But, good man , didn't you ever see among human beings a man or a woman , eighty, ninety or a hundred years of age, frail, bent like a roof bracket, crooked, wobbling as they go along leaning on a sticky ailing, youth gone, with broken teeth, with grey and scanty hair or bald, with wrinkled skin and blotched limbs?' And the man replies: 'Yes, lord, I have seen this.' "
Then King Yama says to him : 'Good man, didn't it occur to you , an intelligent and mature person: "I too am subject to old age, I am not exempt from old age. Let me now do good by body, speech, and min d"?' 'No , lord, I could not. I was heedless.' "
Then King Yama says: "Through heedlessness, good man, you failed to do good by body, speech, or mind. Surely, they will treat you in a way that fits y o u r heedlessness. That bad kamma of yours was not done by your mother or father, nor by your brother or sister, nor by your friends and companions, nor by your relatives and family members, nor by the deities, nor by ascetics and brahmins. Rather, you were the one who did that bad kamma, and you yourself will have to experience its result.'"
2. "When King Yam a has questioned, interrogated , and cross-examined him about the first divine messenger, he again questions, interrogates, and cross-examines him about the second divine messenger: 'Good man , didn't you see the second divine messenger that appeared among human beings?' "
And he replies: 'No, lord, I didn't see him . " Then King Yam a says to him : 'But, good m an , didn't you ever see among human beings a man or a woman , sick, afflicted, gravely ill, lying in his own urine and excrement, having to be lifted up by some and put down by others?' And he replies: 'Yes, lord, I have seen this.' "
Then King Yama says to him: 'Good m an , didn't it occur to you, an intelligent and mature person : "I too am subject to illness, I am not exempt from illness. Let me now do good by body, speech, and mind "?
'No , lord , I could, not. I was heedless.' . " Then King Yama says: 'Through heedlessness, good man, you failed to do good by body, speech , or mind. Surely, they will treat you in a way that fits your heedlessness. That bad kamma of yours was not done by your mother or father, nor by your brother or sister, nor by your friends and companions, nor by your relatives and family members, nor by the deities, nor by ascetics and brahmins. Rather, you were the one who did that bad kamma, and you yourself will have to experience its result."
3. "When King Yama has questioned , interrogated , and Cross-examined him about the second divine messenger, he again questions, interrogates, and cross-examines him about the third divine messenger: 'Good man , didn't you see the third divine messenger that appeared among human beings?'
And he replies: 'No, lord, I didn't see him .' " Then King Yama says to him: 'But, good man, didn't you ever see among human beings a man or a woman , one, two, or three days dead, the corpse bloated, livid, and festering?' And he replies: 'Yes, lord, I have seen this.' "
Then King Yama says to him : 'Good man , didn't it occur to you, an intelligent and mature person : "I too am subject to death, I am not exempt from death. Let me now do good by body, speech, and mind "?' 'No , lord , I could not. I was heedless. "
Then King Yama says: 'Through heedlessness, good man, you failed to do good by body, speech, or mind. Surely, they will treat you in a way that fits your heedlessness. That bad kamma of yours was not done by your mother or father, nor by your brother or sister, nor by your friends and companions, nor by your relatives and family members, nor by the deities, nor by ascetics and brahmins. Rather, you were the one who did that bad kamma, and you yourself will have to experience its result."
"When, bhikkhus, King Yama has questioned, interrogated, and cross-examined him about the third divine messenger, he falls silent. Then the wardens of hell torture him with the five-fold transfixing. They drive a red-hot iron stake through one hand and another red-hot iron stake through the other hand ; they drive a red -hot iron stake through one foot and another red-hot iron stake through the other foot; they drive a red -hot iron stake through the middle of his chest. There he feels painful, racking, piercing feelings, yet he does not die so long as that bad kamma is not exhausted. "
Next the wardens of hell throw him down and pare him with axes. There he feels painful, racking, piercing feelings, yet he does not die so long as that bad kamma is not exhausted. Next the wardens of hell turn him upside down and pare him with axes. Next the wardens of hell harness him to a chariot and drive him back and forth across ground that is burning, blazing, and glowing ... .Next the wardens of hell make him climb up and down a great mound of coals that are burning, blazing, and glowing ..,.. Next the wardens of hell turn him upside down and plunge him into a red-hot copper cauldron that is burning, blazing, and glowing. He is cooked there in a swirl of foam . And as he is being cooked there in a swirl of foam , he is swept now up, now down , and now across. There he feels painful, racking, piercing feelings, yet he does not die so long as that bad kamma is not exhausted. " "Next the wardens of hell throw him into the great hell. Now , bhikkhus, as to that great hell: "It has four corners and four doors and is divided into separate compartments; it is surrounded by iron ram parts and shut in with an iron roof. Its floor as well is made of iron and heated till it glows with fire. The range is a full hundred yojanas which it ever covers pervasively."
"Once, bhikkhus, in the past King Yama thought: 'Those in the world who do evil deeds are punished with such diverse tortures. Oh, that I might attain the human state! That a Tathagata, Arahant, Perfectly Enlightened One might arise in the world! That I might attend upon that Blessed One! That the Blessed One might teach me the Dhamma, and that I might come to understand his Dhamma!' ''
"Bhikkhus, I am not repeating something that I heard from another ascetic or brahmin, but rather I am speaking about a matter that I have actually known, seen, and understood myself."
Though warned by the divine messengers, those people who remain heedless sorrow for a long time, having fared on to a lower realm.
But those good people here who, when warned by the divine messengers, never become heedless in regard to the noble Dhamma; who , having seen the peril in clinging as the origin of birth and death, are liberated by non-clinging in the extinction of birth and death: those happy ones have attained security; they have reached nibbana in this very life.
Having overcome all enmity and peril, they have transcended all suffering.
(The god of death questions us, but we are punished by our own deeds.)
AN 3.37 Catumahārāja Sutta: Kings
"Bhikkhus, on the eighth of the fortnight, the ministers and assembly members of the four great kings wander over this world, [thinking]: 'We hope there are many people who behave properly toward their mother and father, behave properly toward ascetics and brahmins, honor the elders of the family, observe the uposatha, keep the extra observance days, and do meritorious deeds. On the fourteenth of the fortnight, the sons of the four great kings wander over this world, [thinking]: 'We hope there are many people who behave properly toward their mother and father.... .and do meritorious deeds.
On the fifteenth, the uposatha day, the four great kings themselves wander over this world, [thinking]: 'We hope there are many people who behave properly toward their mother and father... and do meritorious deeds.
"If, bhikkhus, there are few people who behave properly toward their mother and father... and do meritorious deeds, the four great kings report this to the Tavatimsa devas when they meet and are sitting together in the Sudhamma council hall: .'Revered sirs, there are few people who behave properly toward their mother and father...and do meritorious deeds. Then, because of this, the Tavatimsa devas become displeased, [saying]: 'Alas, the celestial company will decline and the company of asuras w ill flourish!' "
"But if there are many people who behave properly toward their mother and father... and do meritorious deeds, the four great kings report this to the Tavatimsa devas when they meet and are sitting together in the Sudhamma council hall: 'Revered sirs, there are many people who behave properly toward their mother and father, behave properly toward ascetics and brahmins, honor the elders of the family, observe the uposatha, keep the extra observance days, and do meritorious deeds.' Then, because of this, the Tavatimsa devas become elated, [saying]: 'Indeed, the celestial company will flourish and the company of asuras will decline!"'
"Bhikkhus, once in the past, when Sakka, ruler of the devas, was guiding the Tavatimsa devas, he recited this verse: "'The person who would be like me should observe the uposatha complete the eight factors, on the fourteenth, fifteenth, . and eighth of the fortnight, and during special fortnights." "This verse, bhikkhus, was badly recited by Sakka, ruler of the devas, not w ell recited . It was badly stated, not well stated . For what reason? Because Sakka, ruler of the devas, is not devoid of lust, hatred, and delusion. But in the case of a bhikkhu who is an arahant— one whose taints are destroyed, who has lived the spiritual life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final know ledge— it is fitting for him to say: " The person who would be like me ... and during special fortnights. "
"For what reason ? Because that bhikkhu is devoid o f lust, hatred, and delusion."
(The gods rejoice when they see people practicing well.)
AN 3.38 Dutiyacatumahārāja Sutta: Kings
"Bhikkhus, once in the past, when Sakka, ruler of the devas, was guiding the Tavatimsa devas, on that occasion he recited this verse: "'The person who would be like me ... and during special fortnights."
"This verse, bhikkhus, was badly recited by Sakka, ruler of the devas, not well recited. It was badly stated, not well stated. For what reason ? Because Sakka, ruler of the devas, is not free from birth, old age and death, from sorrow , lamentation, pain, dejection, and anguish ; he is not free from suffering, I say. But in the case of a bhikkhu who is an arahants—one whose taints are destroyed ... One completely liberated through final knowledge— it is fitting for him to say: "The person who would be like me ... and during special fortnights."
"For what reason? Because that bhikkhu is free from birth, old age and death, from sorrow , lamentation, pain, dejection, and anguish; he is free from suffering, I say."
(One should aspire to be like an awakened mendicant, not like Sakka.)
AN 3.39 Sukhumāla Sutta: Delicate
"Bhikkhus, I was delicately nurtured, most delicately nurtured, extremely delicately nurtured. At my father's residence lotus ponds were made just for my enjoyment: in one of them blue lotuses bloomed, in another red lotuses, and in a third white lotuses. I used no sandalwood unless it came from Kasi and my headdress, jacket, lower garment, and upper garment were made of cloth from Kasi. By day and by night a white canopy was held over me so that cold and heat, dust, grass, and dew would not settle on me. "
"I had three mansions: one for the winter, one for the summer, and one for the rainy season. I spent the four months of the rains in the rainy-season mansion, being entertained by musicians, none of whom were male, and I did not leave the mansion. While in other people's homes slaves, workers, and servants are given broken rice together with sour gruel for their meals, in m y father's residence they w ere given choice hill rice, meat, and boiled rice."
(1) "Amid such splendor and a delicate life, it occurred to me: 'An uninstructed worldling , though himself subject to old age, not exempt from old age, feels repelled, humiliated, and disgusted when he sees another who is old, overlooking his own situation. Now I too am subject to old age and am not exempt from old age. Such being the case, if I were to feel repelled, humiliated, and disgusted when seeing another who is old, that would not be proper for me.' When I reflected thus, my intoxication with youth was completely abandoned. "
(2) "Again, it occurred to m e:] 'An uninstructed worldling, though himself subject to illness, not exempt from illness, feels repelled, humiliated, and disgusted when he sees another who is ill, overlooking his own situation. Now I too am subject to illness and am not exempt from illness. Such being the case, if I were to feel repelled, humiliated, and disgusted when seeing another who is ill, that would not be proper for me. When I reflected thus, my intoxication with health was completely abandoned."
(3) "Again, it occurred to me:'An uninstructed worldling, though himself subject to death , not exempt from death, feels repelled, humiliated, and disgusted when he sees another who has died, overlooking his own situation. Now I too am subject to death and am not exempt from death. Such being the case, if I were to feel repelled , humiliated, and disgusted when seeing another who has died, that would not be proper for me. When I reflected thus, my intoxication with life was completely abandoned."
'There are, bhikkhus, these three kinds of intoxication. What three? Intoxication with youth, intoxication with health, and intoxication with life. (1) An uninstructed worldling, intoxicated with youth, engages in misconduct by body, speech, and mind. With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. (2) An uninstructed worldling, intoxicated with health, engages in misconduct by body, speech, and mind. With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell, (3) An uninstructed worldling, intoxicated with life, engages in misconduct by body, speech, and mind. With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell."
"Intoxicated with youth, a bhikkhu gives up the training and reverts to the lower life; or intoxicated with health, he gives up the training and reverts to the lower life; or intoxicated with life, he gives up the training and reverts to the lower life. "
"Worldlings subject to illness, old age, and death, are disgusted [by other people] who exist in accordance with their nature.
If I were to become disgusted with beings who have such a nature, that would not be proper for me since I too have the same nature. "
"While I was dwelling thus, having known the state without acquisitions, I overcame all intoxications— intoxication with health, with youth, and with, life-- having seen security in renunciation."
"Zeal then arose in me as I clearly saw nibbana. Now I am incapable of indulging in sensual pleasures. Relying on the spiritual life, never will I turn back." (Siddhattha’s delicate upbringing)
AN 3.40 Ādhipateyya Sutta: Authorities
"Bhikkhus, there are these three authorities. What three? Oneself as one's authority, the world as one's authority, and the Dhamma as one's authority.
(1) "And what, bhikkhus, is oneself as one's authority? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: 'I did not go forth from the household life into homelessness for the sake of a robe, alms food, or lodging, or for the sake of becoming this or that, but rather [with the thought]: "I am immersed in birth, old age, and death; in sorrow , lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned."
As one w ho has gone forth from the household life into homelessness, it would not be proper for me to seek out sensual pleasures similar to or worse than those that I have discarded.' He then reflects thus: 'Energy will be aroused in m e without slackening; mindfulness will be established without confusion; my body will be tranquil without disturbance; my mind will be concentrated and one -pointed. Having taken himself as his authority, he abandons the unwholesome and develops the wholesome; he abandons what is blameworthy and develops w hat is blameless; he maintains him self in purity. This is called oneself as one's authority. "
(2) "And what, bhikkhus, is the world as one's authority? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu Reflects thus; 'I did not go forth from the household life into homelessness for the sake of a robe ...but rather [with the thought]: "I am immersed in birth, old age, and death ... Perhaps an ending of this entire mass of suffering can be discerned."
"As one who has gone forth from the household life into homelessness, I might think sensual thoughts, thoughts of ill will, or thoughts of harming. But the abode of the world is vast. In the vast abode of the world there are ascetics and brahmins with psychic potency and the divine eye who know the minds of others. They see things from a distance but they are not themselves seen even when they're close; they know the minds [of others] with their own mind. They would know me thus: "Look at this clansman : though he has gone forth from the household life into homelessness out of faith, he is tarnished by bad unwholesome states."
"There are deities, too, with psychic potency and the divine eye who know the minds of others. They see even from a distance but are not seen themselves even when close; they too know the minds [of others] with their own mind. They too would know me thus: "Look at this clansman: though he has gone forth from the household life into homelessness out of faith, he is tarnished by bad unwholesome states.'"
"He then reflects thus: 'Energy will be aroused in me without slackening; mindfulness will be established without confusion; my body will be tranquil without disturbance; my mind will be concentrated and one -pointed. Having taken the world as his authority, he abandons the unwholesome and develops the wholesome; he abandons what is blameworthy and develops what is blameless; he maintains himself in purity. This is called the world as one's authority. "
(3) "And what, bhikkhus, is the Dhamma as one's authority? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: 'I did not go forth from the household life into homelessness for the sake of a robe. . but rather [with the thought]: "I am immersed in birth, old age, and death ... Perhaps an ending of this entire mass of suffering can be discerned."
"The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. There are fellow monks of mine who know and see. As one who has gone forth from the household life into homelessness in this w ell-expounded Dhamma and discipline, it would be improper for me to be lazy and heedless.' He then reflects thus: 'Energy will be aroused in me without slackening; mindfulness will be established without confusion; my body will be tranquil without disturbance; my mind will be concentrated and one-pointed.' "
"Having taken the Dhamma as his authority, he abandons the unwholesome and develops the wholesome; he abandons what is blameworthy and develops what is blameless; he maintains himself in purity. This is called the Dhamma as one's authority. "These, bhikkhus, are the three authorities."
For one performing an evil deed there is no place in the w orld called "hidden ." The self within you knows, O person, whether it is true or false.
Indeed, sir, you the witness despise your good self; you conceal the evil self existing within yourself. The devas and Tathagatas see the fool acting unrighteously in the w orld. Therefore one should fare mindfully, taking oneself as authority; alert and meditative, taking the world as authority; and fare in accordance with the Dhamma, taking the Dhamma as authority.
Truly exerting himself, a sage does not decline. Having vanquished Mara and overcome the end-maker, the striver has finished with birth. Such a sage, wise, a world-knower, identifies with nothing at all.
(Practicing with yourself in charge, or with others, or the teaching.) V The Minor Chapter AN 3.41 Sammukhībhāva Sutta: Present
"Bhikkhus, when three things are present, a clansman endowed with faith generates much merit. What three? (1) When faith is present, a clansman endowed with faith generates much merit. (2) When an object to be given is present, a clansman endowed with faith generates much merit. (3) When those worthy of offerings are present, a clansman endowed with faith generates much merit. When these three things are present, a clansman endowed with faith generates much merit."
(Factors in making good karma.)
AN 3.42 Tiṭhāna Sutta: Cases
"Bhikkhus, in three cases one may be understood to have faith and confidence. What three? When one desires to see those of virtuous behavior; when one desires to hear the good Dhamma; and when one dwells at home with a mind devoid of the stain of miserliness, freely generous, open handed , delighting in relinquishment, devoted to charity, delighting in giving and sharing. In these three cases, one may be understood to have faith and confidence."
One who desires to see the virtuous ones, who wishes to hear the good Dhamma, who has removed the stain of miserliness, is called a person endowed with faith. (How to know a faithful person.)
AN 3.43 Atthavasa Sutta: Advantages
"Bhikkhus, when one sees three advantages, it is enough to teach others the Dhamma. What three? (1) The one who teaches the Dhamma experiences the meaning and the Dhamma. (2) The one who hears the Dhamma experiences the meaning and the Dhamma. (3) Both the one who teaches the Dhamma and the one who hears the Dhamma experience the meaning and the Dhamma. Seeing these three advantages, it is enough to teach others the Dhamma."
(The advantages of teaching Dharma.)
AN 3.44 Kathāpavatti Sutta: Smooth Flow
" Bhikkhus, in three cases talk flows smoothly. What three? (1) When the one who teaches the Dhamma experiences the meaning and the Dhamma. (2) When the one who hears the Dhamma experiences the meaning and the Dhamma. (3) When both the one who teaches the Dhamma and the one who hears the Dhamma experience the meaning and the Dhamma. In these three cases talk flows smoothly."
(Teachers and audience should have understanding.)
AN 3.45 Paṇḍita Sutta: The Wise
"Bhikkhus, there are these three things prescribed by the wise, prescribed by good people. What three? (1) Giving is prescribed by the wise, prescribed by good people. (2) The going forth is prescribed by the wise, prescribed by good people. (3) Attending upon one's mother and father is prescribed by the wise, prescribed by good people. These three things are prescribed by the wise, prescribed by good people."
Good people prescribe giving, harmlessness, self-control, and self-taming, service to one's m other and father and to the peaceful followers of the spiritual life. These are the deeds of the good which the wise person should pursue. The noble one possessed of vision goes to an auspicious world.
(Giving, going forth, and caring for parents are praised.)
AN 3.46 Sīlavanta Sutta: Virtuous
"Bhikkhus, when virtuous renunciants dwell in dependence on a village or a town, the. people, there generate much merit in three ways. What three? By body, speech, and mind. When virtuous renunciants dwell in dependence on a village or a town, the people there generate much merit in these three ways."
(Villagers make good karma when good mendicants are there.)
AN 3.47 Saṅkhatalakkhaṇa Sutta: Conditioned
"Bhikkhus, there are these three characteristics that define the conditioned. What three? An arising is seen, a vanishing is seen, and its alteration while it persists is seen. These are the three characteristics that define the conditioned. "
"Bhikkhus, there are these three characteristics that define the unconditioned. What three? No arising is seen, no vanishing is seen, and no alteration while it persists is seen. These are the three characteristics that define the unconditioned."
(The difference between conditioned and unconditioned.)
AN 3.48 Pabbatarāja Sutta: Mountains
"Bhikkhus, based on the Himalayas, the king of mountains, great sal trees grow in three ways. What three? (1) They grow in branches, leaves, and foliage; (2) they grow in bark and shoots; and (3) they grow in softwood and heartwood .
Based on the Himalayas, the king of mountains, great sal trees grow in these three ways. "
"So too, when the head of a family is endowed with faith, the people in the family who depend on him grow in three ways. What three? (1) They grow in faith; (2) they grow in virtuous behavior; and (3) they grow in wisdom .
When the head of a family is endowed with faith, the people in the family who depend on him grow in these three ways."
Just as the trees that grow in dependence on a rocky mountain in a vast forest wilderness might become great "woodland lord s," so, when the head of a family here possesses faith and virtue, his wife, children/and relatives all grow in dependence upon him ; so too his friends, his family circle, and those dependent on him .
Those possessed of discernment, seeing that virtuous man's good conduct, his generosity and good deeds ,. emulate his example. Having lived here in accord with Dhammaa, the path leading to a good destination, those who desire sensual pleasures rejoice, delighting in the deva world.
(A family is supported by their head, as a tree is supported by a mountain.)
AN 3.49 Ātappakaraṇīya Sutta: Ardor
"Bhikkhus, in three cases ardor should be exercised. What three?
(1) Ardor should be exercised for the non-arising of unarisen bad unwholesome qualities. (2) Ardor should be exercised for the arising of unarisen wholesome qualities. (3) Ardor should be exercised for enduring arisen bodily feelings that are painful, racking, sharp, piercing , harrowing, disagreeable, sapping one's vitality. In these three cases ardor should be exercised. "
"When a bhikkhu exercises ardor for the. non-arising of unarisen bad unwholesome qualities, for the arising of unarisen wholesome qualities and for enduring arisen bodily feelings that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one's vitality, he is called a bhikkhu w ho is ardent, alert, and mindful in order to make a complete end of suffering."
(Being keen in three ways.) AN 3.50 Mahācora Sutta: A Master Thief
"Bhikkhus, possessing three factors, a master thief breaks into houses, plunders wealth, commits banditry, and ambushes highways. What three? Here, a master thief depends on the uneven, on thickets, and on powerful people. (1) "And how does a m aster thief depend on the uneven? H ere, a m aster thief depends on rivers that are hard to cross and rugged mountains. It is in this way that a master thief depends on the uneven. (2) "And how does a master thief depend on thickets? Here, a master thief depends on a thicket of cane a thicket of trees, a coppice, or a large dense jungle. It is in this way that a master thief depends on thickets. (3) "And how does a master thief depend on powerful people? Here, a master thief depends on kings or royal ministers. He thinks: If anyone accuses me of anything, these kings or royal ministers will dismiss the case. If anyone accuses him of anything, those kings or royal ministers dismiss the case. It is in this way that a master thief depends on powerful people. "
"It is by possessing these three factors that a master thief breaks into houses, plunders wealth, commits banditry, and ambushes highways. "
"So too, bhikkhus, possessing three qualities,, an evil bhikkhu maintains himself in a maimed and injured condition, is blameworthy and subject to reproach by the wise, and generates much demerit. What three? Here, an evil bhikkhu depends on the uneven, on thickets, and on powerful people.
(1) "And how does an evil bhikkhu depend on the uneven? Here, ah evil bhikkhu engages in unrighteous bodily, verbal, and mental action. It is in this way that an evil bhikkhu depends on the uneven. (2) "And how does an evil bhikkhu depend on thickets? Here, an evil bhikkhu holds wrong view, adopts an extremist view . It is in this way that an evil bhikkhu depends on thickets." (3) "And how does an evil bhikkhu depend on powerful people? Here, an evil bhikkhu depends on kings or royal ministers. He thinks: If anyone accuses me of anything, these kings or royal ministers will dismiss the case. If anyone accuses him of anything, those kings or royal ministers dismiss the case. It is in this way that an evil bhikkhu depends on the powerful. "
"It is by possessing these three qualities that an evil bhikkhu maintains himself in a maimed and injured condition, is blameworthy and subject to reproach by the wise, and generates much demerit."
(Why a monk is like a thief.)
References 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)