I Brahmins, II The Greater Chapter, III Ananda, IV Ascetics& V A lump of salt
I Brahmins : Brahmana Vagga
AN 3.51 Paṭhamadvebrāhmaṇa Sutta: Two Brahmins (1)
Then two brahmins who were old, aged, burdened with years, advanced in life, come to the last stage, a hundred and twenty years of age, approached the Blessed One and exchanged greetings with him . When they had concluded their greetings and cordial talk, they sat down to one side and said to the Blessed One: "We are brahmins, Master Gotama, old, aged a hundred and twenty years of age. But we have not done anything good and wholesome, nor have we made a shelter for ourselves. Let Master Gotama exhort us and instruct us in a way that will lead to our welfare and happiness for a long time!"
"Truly , brahmins, you are old, aged, burdened with years, advanced in life, come to the last stage, a hundred and twenty years of age, but you have not done anything good and wholesome, nor have you made a shelter for yourselves. Indeed, this world is swept away by old age, illness, and death. But though the world is swept away by old age, illness, and death, when one has departed , bodily, verbal, and mental seif-control will provide a shelter, a harbor, an island, a refuge, and a support."
"Life is swept along, short is the life span, no shelters exist for one who has grown old. Seeing clearly this peril in death, one should do deeds of merit that bring happiness.
When one departs [this life], self-control over body, speech, and mind, and the deeds of merit one did while living, lead to one's happiness.
(You can begin to practice even late in life: advice to elderly brahmins.)
AN 3.52 Dutiyadvebrāhmaṇa Sutta: Two Brahmins (2)
Then two brahmins who were old, aged, burdened with years, advanced in life, come to the last stage, a hundred and twenty years of age, approached the Blessed One... and said to him : "We are brahmins, Master Gotama, old, aged . .. a hundred and twenty years of age. But we have not done anything good and wholesome, nor have we made a shelter for ourselves. Let Master Gotama exhort us and instruct us in a way that will lead to our welfare and happiness for a long time!"
"Truly, brahmins, you are old, aged, burdened with years, advanced in life, come to the last stage, a hundred and twenty years of age, but you have not done anything good and wholesome, nor have you made a shelter for yourselves. Indeed, this world is burning with old age, illness, and death. But though the world is burning with old age, illness, and death , when one has departed, bodily, verbal, and mental self-control will provide a shelter, a harbor, an island, a refuge, and a support."
When one's house is ablaze the vessel taken out is the one that will be useful to you, not the one that is burnt inside. So since the world is ablaze with old age and death, one should take out by giving: what is given is well taken out.
When one departs [this life], self-control over body, speech, and mind, and the deeds of merit one did while alive, lead to one's happiness.
(You can begin to practice even late in life: advice to elderly brahmins.)
AN 3.53 Aññatarabrāhmaṇa Sutta: A Certain Brahmin
Then a certain brahmin approached the Blessed One ..and said to him : "Master Gotama, it is said: 'A directly visible Dhamma, a directly visible Dhamma .' In w hat way is the Dhamma directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?"
(1) "Brahmin , one excited by lust, overcome by lust, with m ind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when lust is abandoned , he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way that the D ham m a is directly visible.
(2) "One full of hate, overcome by hatred , with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, an d he experiences mental suffering and dejection. But when hatred is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way , too, that the Dhamma is directly visible."
(3) "One who is deluded, overcome by delusion, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when delusion is abandoned , he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way, too, that the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise."
"Excellent, M aster Gotama! Excellent, M aster Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrow, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life."
(How is the teaching realizable in this very life?)
AN 3.54 Paribbājaka Sutta: A Wanderer
Then a certain brahmin wanderer approached the Blessed One ... and said to him : "Master Gotama; it is said: 'A directly visible Dhamma, a directly visible Dhamma. In what way is the Dhamma directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?"
(1) "Brahmin, one excited by lust, overcome by lust, with mind obsessed by it, intends for his own affliction, for the affliction of others, or for the affliction of both, and he experiences mental suffering and dejection. But when lust is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. One excited by lust, overcome by lust, with mind obsessed by it, engages in misconduct by body, speech, and mind. But when lust is abandoned, he does not engage in misconduct by body, speech, and mind. One excited by lust, overcome b y lust, with mind obsessed by it, does not understand as it really is his own good, the good of others, or the good of both. But when lust is abandoned, he understands as it really is his own good , the good of others, and the good of both. It is in this way, brahmin, that the Dhamma is directly visible.. .to be personally experienced by the wise. "
(2) "One full of hate, overcome by hatred ... (3) "One who is deluded, overcome by delusion, with mind obsessed by it, intends for his own affliction, for the affliction of others, or for the affliction of both, and he experiences mental suffering and dejection. But when delusion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. One who is deluded, overcome by delusion, with mind obsessed by it, engages in misconduct by body, speech, and mind. But when delusion is abandoned, he does not engage in misconduct by body, speech, and mind. One who is deluded, overcome by delusion, with mind obsessed by it, does not understand as it really is his own good, the good of others, or the good of both. But when delusion is abandoned, he understands as it really is his own good, the good of others, and the good of both. It is in this way, too, that the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise."
"Excellent, Master Gotama !... Let Master Gotama consider me a lay follower who from today has gone for refuge for life."
(How is the teaching realizable in this very life?)
AN 3.55 Nibbuta Sutta: Nibbana
Then the brahmin Janussoni approached the Blessed One... and said to him: "Master Gotama, it is said: 'Directly visible nibbana, directly visible nibbana, In what way is nibbana directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise ?"
(1) "Brahmin, one excited by lust, overcome by lust, with mind obsessed b y it, intends for his own affliction, for the affliction of others, or for the affliction of both, and he experiences mental suffering and dejection. But when lust is abandoned, h e does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way that nibbana is directly visible. .
(2) "One full of hate, overcome by hatred ......... (3) "One who is deluded , overcome by delusion, with mind obsessed by it, intends for his own affliction, for the affliction of others, or for the affliction of both, and he experiences mental suffering and dejection. But when delusion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way, too, that nibbana is directly visible. "
"When , brahmin , one experiences the remainderless destruction of lust, the remainderless destruction of hatred , and the remainderless destruction of delusion, it is in this way, too, that nibbana is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the w ise."'
"Excellent, Master Gotama !.. . Let Master Gotama consider me a lay follower who from today has gone for refuge for life."
(How is extinguishment realizable in this very life?)
AN 3.56 Paloka Sutta: Depopulation
Then a certain affluent brahmin approached the Blessed One ... and said to him : "Master Gotama, I have heard older brahmins who are aged, burdened with years, teachers of teachers, saying: 'In the past this world was so thickly populated one would think there was no space between people. The villages, towns, and capital cities were so close that cocks could fly between them . Why is it, Master Gotama, that at present the number of people has declined, depopulation is seen , and villages, towns, cities, and districts have vanished ?"
(1) "At present, brahmin , people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. As a result, they take up weapons and slay one another. Hence many people die. This is a reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished.
(2) "Again , at present people are excited by illicit lust, overcome by unrighteous greed , afflicted by wrong Dhamma. When this happens, sufficient rain does not fall. As a result, there is a famine, a scarcity of grain; the crops become blighted and turn to straw . Hence many people die. This is another reason why at present the number of people has. declined, depopulation is seen, and villages, towns, cities, and districts have vanished.
(3) "Again , at present people are excited by’ illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. When this happens, the yakkhas release wild spirits. Hence m any people die. This is yet another reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished."
"Excellent, Master Gotama !.. . Let Master Gotama consider me a lay follower who from today has gone for. refuge for life." (Why has the world become depopulated?)
AN 3.57 Vacchagotta Sutta: Vaccha
Then the wanderer Vacchagotta approached the Blessed One ... and said to him : "Master Gotama, I have heard : 'The ascetic Gotama says: "Alms should be given only to m e, not to others; alms should be given only to my disciples, not to the disciples of others. Only what is given to me is very fruitful, not what is given to others; only what is given to my disciples is very fruitful, not what is given to the disciples of others."' Do those who speak thus state what has been said by Master Gotama and not misrepresent him with what is contrary to fact? Do they explain in accordance with the Dhamma so that they would not incur any reasonable criticism or ground for censure? For we do not want to misrepresent Master Gotama."
"Those, Vaccha, who say: ''The ascetic Gotama says: "Alms should be given only to me... only what is given to my disciples is very fruitful, not what is given to the disciples of others," do not state what has been said by me but misrepresent me with what is untrue and contrary to fact. One who prevents another from giving alms creates an obstruction and stumbling block for three people. What three? He creates an obstruction to the donor's acquiring merit, to the recipients' gaining a gift, and already he has maimed and injured himself. One who prevents another from giving alms creates an obstruction and stumbling block for these three people."
"But, Vaccha, I say that one acquires merit even if one throws away dishwashing water in a refuse dump or cesspit with the thought: "May the living beings here sustain themselves with this! - How much more, then, [does one acquire merit] when one gives to human beings! However, I say that what is given to one of virtuous behavior is more fruitful than [what is given] to an immoral person. And [the most worthy recipient] is one who has abandoned five factors and possesses five factors. "
"What five factors has he abandoned? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five factors that he has abandoned. "And what five factors does he possess? The virtuous behavior, concentration, wisdom , liberation, and knowledge and vision of liberation of one beyond training. These are the five factors that he possesses. "
"It is in such a way , I say , that what is given to one who has abandoned five factors and possesses five factors is very fruitful."
Among cattle of any sort, whether black, white, red, or golden, mottled, uniform , or pigeon-colored, the tamed bull is born, the one that can bear the load, possessing strength, advancing with good speed. They yoke the burden just to him ; they are not concerned about his color.
So too, among human beings it is in any kind of birth-- among khattiyas, brahmins, vessas, suddas, candalas, or scavengers-- among people of any sort that the tamed person of good manners is born: one firm in Dhamma, virtuous in conduct, truthful in speech, endowed with moral shame; one who has abandoned birth and death, consummate in the spiritual life, with the burden dropped, detached, who has done his task, free of taints; who has gone beyond all things [of the world] and by non-clinging has reached nibbana: an offering is truly vast when planted in that spotless field.
Fools devoid of understanding, dull-witted, unlearned, do not attend on the holy ones but give their gifts to those outside. Those, however, who attend on the holy ones, on the wise ones esteemed as sagely, and those whose faith in the Fortunate One is deeply rooted and well established, go to the world of the devas or are born here in a good family. Advancing in successive steps, those wise ones attain nibbana.
(The Buddha is accused of soliciting gifts for his community only.)
AN 3.58 Tikaṇṇa Sutta: Tikanna
Then the brahmin Tikanna approached the Blessed One and exchanged greetings with him Then, sitting to one side, the brahmin Tikanna, in the presence of the Blessed One, spoke praise of the brahmins who had mastered the threefold knowledge: "Such are the brahmins who are masters of the threefold knowledge; thus are the brahmins who are masters of the threefold knowledge."
The Blessed One said: "But how , brahmin, do the brahmins describe a brahmin who is a master of the threefold knowledge?"
"Here, Master Gotama, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He is a reciter and preserver of the hymns, a master of the three Vedas with their vocabularies, ritual, phonology , and etymology, and the histories as a fifth; skilled in philology and grammar, he is fully versed in natural philosophy and in the marks of a great man . It is in this way that the brahmins describe a brahmin who is a m aster of the threefold knowledge."
"Brahmin, a master of the threefold knowledge in the Noble One's discipline is quite different from a brahmin who is a master of the threefold knowledge as the brahmins describe him ."
"But in what way, Master Gotama, is one a master of the threefold knowledge in the Noble One's discipline? It would be good if Master Gotama would teach me the Dhamma in such a way as to make clear how one is a master of the threefold knowledge in the Noble One's discipline."
"W ell then, brahmin, listen and attend closely. I will speak ." "Yes, sir," the brahmin Tikanna replied .
The Blessed One said this: "Here, brahmin, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination . With the subsiding of thought and examination, he enters and dwells in the second jhana, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, he dwells equanimous and , mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhana of which the noble ones declare: 'He is equanimous, mindful, one who dwells happily.' With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection; he enters and dwells in the fourth jhana, neither painful nor pleasant, which has purification of mindfulness by equanimity.
(1) "When his mind is thus concentrated , purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the recollection of past abodes. He recollects his manifold past abodes, that is, one birth, two births, ...forty births.... a hundred births, a thousand births, a hundred thousand births, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world evolution, thus: 'There I was so named , of such a clan, with such an appearance, such w as my food, such my experience of pleasure and pain, such my life span ; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I w as reborn here. Thus he recollects his manifold past abodes with their aspects and details. 'This is the first true knowledge attained by him . Ignorance is dispelled true knowledge has arisen; darkness is dispelled, light has arisen, as happens when one dwells heedful, ardent, and resolute. (2) "When his mind is thus concentrated , purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human , he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma thus: 'These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view , and undertook, kamma based on wrong view , with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view , and undertook kamma based on right view , with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world .' Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma."
"This is the second true know ledge attained by him. Ignorance is dispelled, true knowledge has arisen; darkness is dispelled, light has arisen, as happens when one dwells heedful, ardent, and resolute.
(3) "When his mind is thus concentrated , purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the destruction of the taints. He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the way leading to the cessation of suffering.' He understands as it really is: 'These are the taints'; he understands as it really is: 'This is the origin of the taints'; he understands as it really is: 'This is the cessation of the taints'; he understands as it really is: 'This is the way leading to the cessation of the taints."
"When he knows and sees thus, his mind is liberated from the taint of sensuality, from the taint of existence, and from the taint of ignorance. When it is liberated there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.' "
"This is the third true knowledge attained by him . Ignorance is dispelled, true knowledge has arisen; darkness is dispelled, light has arisen, as happens when one dwells heedful, ardent, and resolute. "
"He whose virtue has no vacillation., who is alert and meditative, whose mind has been mastered, one-pointed, well concentrated; "
"the wise one, dispeller of darkness, the triple-knowledge bearer, victor over death; the one they call an abandoner of all, benefactor of devas and humans."
"the one possessing the three knowledges, who dwells without delusion; they worship him, the Buddha Gotam a, bearing his final body."
"One who knows his past abodes, who sees heaven and the plane of misery, and has reached the destruction of birth is a sage consummate in direct know ledge."
"Through these three kinds of knowledge one is a triple-know ledge brahmin. I call him a triple-knowledge master, not the other w ho utters incantations.'
"It is in this way , brahmin, that one is a master of the threefold knowledge in the Noble One's discipline." "Master Gotama, a master of the threefold knowledge in the Noble One's discipline is quite different from a master of the threefold knowledge according to the brahmins. And a master of the threefold knowledge according to the brahmins is not worth a sixteenth part of a master Of the threefold knowledge in the Noble One's discipline. "
"Excellent, Master Gotama!... Let Master Gotama consider me a lay follower who from today has gone for refuge for life."
(A master of Vedic knowledge in the brahmanical system and in the Buddha’s.)
AN 3.59 Jāṇussoṇi Sutta: Jannssoni Then the brahmin Janussoni approached the Blessed One ... and said to him : "Master Gotama, whoever has a sacrifice, a memorial meal, an offering dish, or something to be given should give the gift to brahmins who are masters of the threefold knowledge." The Blessed One said: "But how , brahmin, do the brahmins describe a brahmin who is a master of the threefold knowledge?" "Here , Master Gotama, a brahmin is well born on both sides— [as in 3:58 ] ... and [skilled] in the marks of a great man . It is in this way that the brahmins describe a master of the threefold know ledge."
"Brahmin, a master of the threefold knowledge in the Noble One's discipline is quite different from the one that the brahmins describe." "But in what way, Master Gotama, is one a master of the threefold knowledge in the Noble One's discipline? It would be good if Master Gotama would teach me the Dhamma in such a way as to make clear how one is a master of the threefold knowledge in the Noble One's discipline."
"Well then, brahmin, listen and attend closely. I will speak." "Yes, sir," the brahmin Janussoni replied.
The Blessed One said this: "Here, brahmin, secluded from sensual pleasures...(as in 3:58)... This is the third true knowledge attained by him. Ignorance is dispelled, true knowledge has arisen; darkness is dispelled, light has arisen, as happens when one dwells heedful, ardent, and resolute. "
"One consummate in virtue and observances, who is resolute and composed, whose mind has been mastered, one-pointed and well concentrated; "
"one who knows his past abodes, who sees heaven and the plane of misery, and has reached the destruction of birth is a sage consummate in direct know ledge.
'Through these three kinds of knowledge one is a triple-knowledge brahmin. I call him a triple-knowledge master, not the other who utters incantations. "
"It is in this way, brahmin, that one is a master of the threefold knowledge in the Noble One's discipline.'' " A master of the threefold knowledge in the Noble One's discipline, Master Gotama, is quite different from a master of the threefold know ledge according to the brahmins. And a master of the threefold knowledge according to the brahmins is not worth a sixteenth part of a master of the threefold know ledge in the Noble One's discipline. "
"Excellent, Master Gotama!... Let Master Gotama consider me a lay follower who from today has gone for refuge for life."
(A master of Vedic knowledge in the brahmanical system and in the Buddha’s.)
AN 3.60 Saṅgārava Sutta: Sahgarava
Then the brahmin Sangarava approached the Blessed One and exchanged greetings with him. Then sitting to one side, the brahmin Sangarava said this to the Blessed One: "Master Gotama, we brahmins sacrifice and enjoin others to offer sacrifices. Now both one who himself sacrifices and one who enjoins others to offer sacrifices engage in a meritorious practice that extends to many people, that is, one based on sacrifice. But one who leaves his family and goes forth from the household life into homelessness tames only himself, calms only himself, and leads to nibbana only himself. In such a case, he engages in a meritorious practice that extends to only one person, that is, one based on going forth."
"Well then, brahmin , I will question you about this matter. You should answer as you see fit. What do you think, brahmin? Here, a Tathagata arises in the world, an arahant, perfectly enlightened , accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed , teacher of devas and humans, an Enlightened One, a Blessed One. He says thus: 'Come, this is the path, this is the way. Practicing in accordance with it, I have realized for myself with direct knowledge the unsurpassed culmination of the spiritual life and make it known to others. Come, you too practice thus. Practicing in accordance with it, you too will realize for yourselves with direct knowledge the unsurpassed culmination of the spiritual life and dwell in it. Thus the teacher teaches this Dhamma and others practice accordingly. There are many hundreds, many thousands, many hundreds of thousands who do so. What do you think? When this is the case, is that act of going forth a meritorious practice that extends to one person or to many people?"
"When that is the case, Master Gotama, this is a meritorious practice that extends to many people, that is, one based on going forth."
When this was said , the Venerable Ananda said to the brahmin Sangarava: "Of these two practices, brahmin, which appeals to you more as being simpler and less harmful, and as being more fruitful and beneficial?"
Thereupon the brahmin Sangarava said to the Venerable Ananda: "I consider Master Gotama and Master Ananda worthy of veneration and praise."
A second time the Venerable Ananda said to the brahmin: "Brahmin, I am not asking you whom you consider worthy of veneration and praise. I am asking you which of those two practices appeals to you as being simpler and less harmful, and also as more fruitful and beneficial?"
But a second time the brahmin Sarigarava replied: "I consider Master Gotama and Master Ananda worthy of veneration and praise."
A third time the Venerable Ananda said to the brahmin : "Brahmin, I am not asking you whom you consider worthy of veneration and praise. I am asking you which of those two practices appeals to you as being simpler and less harmful, and also as more fruitful and beneficial?"
But a third time the brahmin Sangarava replied: "I consider Master Gotama and Master Ananda worthy of veneration and praise."
Then the Blessed One thought: "Even for a third time the brahmin Sangarava, on being asked a legitimate question by Ananda, falters and does not answer. Let me release him ."
Then the Blessed One said to the brahmin Sangarava: "What conversation brahmin , arose today among the king's retinue when they assembled and were sitting in the royal palace?"
"The conversation was this, Master Gotama: 'Formerly there were fewer bhikkhus, but more who displayed superhuman wonders of psychic potency. But now there are more bhikkhus, but fewer who display superhuman wonders of psychic, potency .' This was the conversation that arose today among the king's retinue."
"There are, brahmin , these three kinds of wonders. What three? The wonder of psychic potency, the wonder of mind reading, and the wonder of instruction."
"And what, brahmin, is the wonder of psychic potency ? Here a bhikkhu wields the various kinds of psychic potency: having been one, he becomes many ; having been many , he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth ; seated cross-legged, he travels in space like a bird; with his hand he touches, and strokes the moon and sun so powerful and mighty; he exercises mastery with the body as far as the brahma world. This is called the wonder of psychic potency.
(2) "And what, brahmin, is the wonder of mind -reading ? There is one who, by means of some clue, declares: 'Your thought is thus, such is what you are thinking, your mind is in such and such a state. And even if he makes many declarations, they are exactly-so and not otherwise. "
"Again, someone does not declare [the state of mind] on the basis of a clue, but he hears the sound of people, spirits, or deities [speaking] and then declares: 'Your thought is thus, such is what you are thinking, your mind is in such and such a state. And even if he makes many declarations, they are exactly so and not otherwise. "
"Again, someone does not declare [the state of mind] on the basis of a mark, or by hearing the sound of people, spirits, or deities [speaking], but he hears the sound of the diffusion of thought as one is thinking and examining [some matter] and then declares: 'Your thought is thus, such is w hat you are thinking, your mind is in such and such a state.' And even if he makes many declarations, they are exactly so and not otherwise. "
"Again, someone does not declare [the state of mind] on the basis of a mark, or by hearing the sound of people, spirits, or deities [speaking], or by hearing the sound of the diffusion of thought as one is thinking and examining [some matter], but with his own mind he encompasses the mind of one who has attained concentration without thought and examination and he understands: 'This person's mental activities are so disposed that immediately afterward he will think this thought. And even if he makes many declarations, they are exactly so and not otherwise. This is called the wonder of mind-reading. "
(3) "And what, brahmin, is the wonder of instruction? Here, someone: instructs [others] thus: 'Think in this way and not in that way! Attend to this and not to that! Abandon this and enter and dwell in that!' This is called the wonder of instruction."
"These, brahmin, are the three kinds of wonders. Of these three wonders, which appeals to you as the most excellent and sublime?" "
"Among these, Master Gotama, when someone performs this wonder by which he wields the various kinds of psychic potency ... exercises mastery with the body as far as the brahma world, only the one who performs this wonder experiences it and it occurs only to him . This wonder seems to me like a magical trick. "
"Again, Master Gotama, when someone performs this wonder by which he declares an other's state of mind on the basis of a clue ... by hearing the sound of people, spirits, or deities ... by hearing the sound of the diffusion of thought while he is thinking and examining [some matter].. .by encompassing with his own mind the mind of one who has attained concentration that is without thought and examination such that he understands: 'This person's mental activities are so disposed that immediately afterward he will think this thought and, even if he makes many declarations, they are exactly so and not otherwise— again, only the one who performs this wonder experiences it and it occurs only to him . This wonder, too, seems to me like a magical trick. "
"But, Master Gotama, when someone performs this wonder by which he instructs [others] thus: 'Think in this way and not in that way! Attend to this and not to that! Abandon this and enter and dwell in that! this wonder appeals to me as the most excellent and sublime o f those three wonders. "
"It is astounding and amazing, Master Gotama, how well this has been stated by Master Gotama! We consider Master Gotama to be one who can perform these three wonders. For Master Gotama wields the various kinds of psychic potency .. .exercises mastery with the body as far as the brahma world. Master Gotama encompasses with his own mind the mind of one who has attained concentration that is without thought and examination such that he understands: 'This person's mental activities are so disposed that immediately afterward he will think this thought."
" And Master Gotama instructs [others] thus: Think in this way and not in that way! Attend to this and not to that! Abandon this and enter and dwell in, that!'"
"Surely, brahmin, your words are prying and intrusive. Nevertheless, I will answer you. I do wield the various kinds of psychic potency... exercise mastery with the body as far as the brahma world. I do encompass with my own mind the mind of one who has attained a state of concentration that is without thought and examination such that I understand: 'This person's mental activities are so disposed that immediately afterward he will think this thought.' And I do instruct [others] thus: 'Think in this way and not in that way! Attend to this and not to that! Abandon this and enter and dwell in that!'"
"But, Master Gotama, is there even one other bhikkhu apart from Master Gotama who can perform these three wonders?" "There is not just one hundred, two hundred, three hundred, four hundred, or five hundred bhikkhus, but even more who can perform these three wonders."
"But where are those bhikkhus presently dwelling?" "Right here, brahmin, in this Sangha of bhikkhus." "Excellent, Master Gotama!.. Let M aster Gotama consider me a lay follower who from today has gone for refuge for life."
(A brahmin argues that a sacrifice is less selfish than the monk’s life. And the king’s men are deploring the decline in psychic abilities among the Saṅgha.)
II The Greater Chapter (Maha Vagga)AN 3.61 Titthāyatana Sutta Sectarian
"Bhikkhus, there are these three sectarian tenets which, when questioned, interrogated, and cross-examined by the wise, and taken to their conclusion, will eventuate in non-doing. What are the three?
(1) "There are, bhikkhus, some ascetics and brahmins who hold such a doctrine and view as this: 'Whatever this person experiences— whether pleasure, pain, or neither-pain-nor-pleasure— all that is caused by what was done in the past."
(2) There are other ascetics and brahmins who hold such a doctrine and view as this: 'Whatever this person experiences— whether pleasure, pain, or neither-pain-nor-pleasure— all that is caused by God's creative activity.'"
(3) And there are still other ascetics and brahmins who hold such a doctrine and view as this: 'Whatever this person experiences— whether pleasure, pain, or neither-pain-nor-pleasure— all that occurs without a cause or condition."
(1) "Bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this: 'Whatever this person experiences— whether pleasure, pain, or neither-pain-nor-pleasure— all that is caused by past deeds and I said to them: 'Is it true that you venerable ones hold such a doctrine and view ?' When I ask them this, they affirm it. Then I say to them: 'In such a case, it is due to past deeds that you might destroy life, take what is not given, indulge in sexual activity, speak falsehood, utter divisive speech, speak harshly, indulge in idle chatter; that you might be full of longing, have a mind of ill will, and hold wrong view .'
Those who fall back on past deeds as the essential truth have no desire [to do] what should be done and [to avoid doing] what should not be done, nor do they make an effort in this respect. Since they do not apprehend as true and valid anything that should be done or should not be done, they are muddle-minded, they do not guard themselves, and even the personal designation 'ascetic' could not be legitimately applied to them . This was my first legitimate refutation of those ascetics and brahmins who hold such a doctrine and view. "
(2) "Then, bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this: 'Whatever this person experiences— whether pleasure, pain, or neither-pain-or-pleasure— all that is caused by God's creative activity,' and I said to them : 'Is it true that you venerable ones hold such a doctrine and view ?' When I ask them this, they affirm it. Then I say to them : 'In such a case, it is due to God's creative activity that you might destroy life ... and hold wrong view .' "
"Those who fall back on God 's creative activity as the essential truth have no desire [to do] what should be done and [to avoid doing] what should not be done, nor do they make an effort in this respect. Since they do not apprehend as true and valid anything that should be done or should not be done, they are muddle-minded , they do not guard themselves, and even the personal designation 'ascetic' could not be legitimately applied to them . This was my second legitimate refutation of those ascetics and brahmins who hold such a doctrine and view . "
(3) "Then, bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this: 'Whatever this person experiences— whether pleasure, pain, or neither-pain-nor-pleasure— all that occurs without a cause or condition,' and I said to them: 'Is it true that you venerable ones hold such a doctrine and view ?' When I ask them this, they affirm it. Then I say to them: 'In such a case, it is without a cause or condition that you might destroy life .. . and hold wrong view .' "
"Those who fall back on absence of cause and condition as the essential truth have no desire [to do] what should be done and [to avoid doing] what should not be done, nor do they make an effort in this respect. Since they do not apprehend as true and valid anything that should be done or should not be done, they are muddle-minded, they do not guard themselves, and even the personal designation 'ascetic' could not be legitimately applied to them. This was my third legitimate refutation of those ascetics and brahmins who hold such a doctrine and view. "
"These, bhikkhus, are the three sectarian tenets which, when questioned, interrogated, and cross-examined by the wise, and taken to their conclusion, will eventuate in non-doing. "
"But, bhikkhus, this Dhamma taught by me is unrefuted, undefiled, irreproachable, and uncensured by wise ascetics and brahmins. And what is the Dhamma taught by me that is unrefuted, undefiled, irreproachable, and uncensured by wise ascetics and brahmins? "
"These are the six elements': this, bhikkhus, is the Dhamma taught by me that is unrefuted... uncensured by wise ascetics and brahmins. 'These are the six bases for contact'!.. 'These are the eighteen mental examinations'... 'These are the four noble truths': this, bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, irreproachable, and uncensured by wise ascetics and brahmins. "
When it was said: '"These are the six elements": this, bhikkhus, is the Dhamma taught by me that is unrefuted ... uncensured by wise ascetics and brahmins for what reason was this said? There are these six elements: the earth element, the water element, the fire element, the air element, the space element, and the consciousness element."
When it w as said: '"These are the six elements": this, bhikkhus, is the Dhamma taught by me that is unrefuted... uncensured by wise ascetics and brahmins,' it is because of this that this was said. "When it was said: '"These are the six bases for contact": this, bhikkhus, is the Dhamma taught by me that is unrefuted ... uncensured by wise ascetics and brahmins,' for what reason was this said? There are these six bases for contact: the eye as a base for contact, the ear as a base for contact, the nose as a base for contact, the tongue as a base for contact, the body as a base for contact, and the mind as a base for contact.
When it was said: '"These are the six bases for contact": this, bhikkhus, is the Dhamma taught by me that is unrefuted ... uncensured by wise ascetics and brahmins,' it is because of this that this was said. "When it was said:, "'These are the eighteen mental examinations": this, bhikkhus, is the Dhamma taught by me that is unrefuted :. . uncensured by wise ascetics and brahmins for what reason was this said? Having seen a form with the eye, one examines a form that is a basis for joy; one examines a form that is a basis for dejection; one examines a form that is a basis for equanimity. 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, one examines a mental phenomenon that is a basis for joy; one examines a mental phenomenon that is a basis for dejection; one examines a mental phenomenon that is a basis for equanimity. "
"When it w as said: " These are the eighteen mental examinations": this, bhikkhus, is the Dhamma taught by me that is unrefuted ... uncensured by wise ascetics and brahmins it is because of this that this was said. "When it was said: "'These are the four noble truths": this, bhikkhus, is the Dhamma taught by me that is unrefuted ... uncensured by wise ascetics and brahmins for what reason w as this said? In dependence on the six elements the descent of a [future] embryo occurs. When the descent takes place, there is name-and-form ; with name-and-form as condition, there are the six sense bases; with the six sense bases as condition, there is contact; with co n tact as condition, there is feeling. Now it is for one who feels that I proclaim : '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'. "
"And what, bhikkhus, is the noble truth of suffering? Birth is suffering, old age is suffering, illness is suffering, death is suffering; sorrow , lamentation, pain, dejection, and anguish are suffering; not to get w hat one wants is suffering; in brief, the five aggregates subject to clinging are suffering. This is called the noble truth of suffering. '"
"And what, bhikkhus, is the noble truth of the origin of suffering? With ignorance as condition, volitional activities [come to be]; with volitional activities as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving ; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, old age and death, sorrow , lamentation, pain, dejection, and anguish come to be. Such is the origin of this whole mass of suffering. This is called the noble truth of the origin of suffering."
"And what, bhikkhus, is the noble truth of the cessation of suffering? With the remainderless fading away and cessation of ignorance comes cessation of volitional activities; with the cessation of volitional activities, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form ; with the cessation of name-and -form , cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving> cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, old age and death, sorrow , lamentation, pain, dejection, and anguish cease. Such is the cessation of this whole mass of suffering. This is called the noble truth of the cessation of suffering. "
"And what, bhikkhus, is the noble truth of the way leading to the cessation of suffering? It is just this noble eightfold path; that is, right view , right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the noble truth of the way leading to the cessation of suffering. "
"When it was said: '"These are the four noble truths": this, bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, irreproachable, and uncensured by wise ascetics and brahmins it is because of this that this was said."
(The beliefs that everything is caused by past karma, by a creator God, or by chance all lead to inaction. The Buddha teaches dependent origination.) AN 3.62 Bhaya Sutta: Perils
"Bhikkhus, the uninstructed worldling speaks of these three perils that separate mother and son . What three?
(1) "There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, the mother does not find her son and the son does not find his mother. This is the first peril that separates mother and son of which the uninstructed-worldling speaks.....
(2) "Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, the mother does not find her son and the son does not find his mother. This is the second peril that separates mother and son of which the uninstructed worldling speaks.
(3) "Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, the mother does not find her son and the son does not find his mother. This is the third peril that separates mother and son of which the uninstructed worldling speaks. "
"These are the three perils that separate mother and son of which the uninstructed worldling speaks. . "
"There are, bhikkhus, these three perils when mother and son reconnect that the uninstructed w orldling speaks of as perils that separate mother and son. What three?
(1) "There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning tip, there is sometimes an occasion when the mother finds her son and the son finds his m other. This is the first peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son."
(2) " Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. W hen the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the second peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son."
(3) "Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the third peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son. "
"These are the three perils when mother and son reconnect that the uninstructed worldling speak of as perils that separate mother and son. "
"There are, bhikkhus, these three perils that separate mother and son. What three? The peril of old age, the peril of illness, and the peril of death."
(1) "When the son is growing old, the mother cannot fulfill her wish: 'Let me grow old, but may my son not grow old ! And when the mother is growing old, the son cannot fulfill his wish: 'Let me grow old, but may my mother not grow old .'
(2) "When the son has fallen ill, the mother cannot fulfill her Wish: 'Let me fall ill, but may my son not fall ill!' And when the mother has fallen ill, the son cannot fulfill his wish: 'Let me fall ill, but may my mother not fall ill!'
(3) "When the son is dying, the mother cannot fulfill her wish: 'Let me die, but may my son not die!' And when the mother is dying, the son cannot fulfill his wish: 'Let me die, but may my mother not die!' "
"These are the three perils that separate mother and son. "
"There is a path, bhikkhus, there is a way that leads to the abandoning and overcoming of these three perils when mother and son reconnect and of these three perils that separate mother and son. And what is the path and way? It is just this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the path and way that leads to the abandoning and overcoming of these three perils w hen m other and son reconnect and of these three perils that separate m other and son ."
(Perils that tear mothers and children apart.) AN 3.63 Venāgapura Sutta: Venaga On one occasion the Blessed One was wandering on tour among the Kosalans together with a large Sangha of bhikkhus when he reached the Kosalan brahmin village named Venagapura. The brahmin householder's of Venagapura heard: "It is said that the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has arrived at Venagapura. Now a good report about that Master Gotama has circulated thus: 'That Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. Having realized by his own direct knowledge this world with its devas, Mara, and Brahma, this population with its ascetics and brahmins, its devas and humans, he makes it known to others. He teaches a Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals a spiritual life that is perfectly complete and pure. Now it is good to see such arahants."
Then the brahmin householders of Venagapura approached the Blessed One. Some paid homage to the Blessed One and sat down to one side; some exchanged greetings with him and, when they had concluded their greetings and cordial talk, sat down to one side; some reverentially saluted him and sat down to one side; some pronounced their name and clan and sat down to one side; some kept silent and sat down to one side. The brahmin Vacchagotta of Venagapura then said to the Blessed One: "It is astounding and amazing, Master Gotama, how Master Gotama's faculties are tranquil and the color of his skin is pure and bright. Just as a yellow jujube fruit in the autumn is pure and bright, so Master Gotama's faculties are tranquil and the color of his skin is pure and bright. Just as a palm fruit that has just been removed from its stalk is pure and bright, so Master Gotama's faculties are tranquil and the color of his skin is pure and bright. Just as an ornament of finest gold, well prepared by a skilled goldsmith and very skillfully wrought in the furnace, placed on red brocade, shines and beams and radiates, so Master Gotama's faculties are tranquil and the color of his skin is pure and bright. " "Whatever high and luxurious kinds of bedding there are— that is, a sofa, a divan, a long-haired coverlet, a coverlet of diverse colors, a white coverlet, a woolen coverlet with floral designs,- a quilt of cotton wool, a woolen coverlet ornamented with animal figures, a woolen coverlet with double borders, a woolen coverlet with a single border, a silken sheet studded with gems, a sheet made with silk threads and studded with gems, a dancer's rug, an elephant rug, a horse rug, a chariot rug, a rug of antelope hide, a spread made of the hide of the kadali-deer, [a bed] with a canopy above and red bolsters at both ends— Master Gotama surely gains them at will, without trouble or difficulty."
"Brahmin , those high and luxurious kinds o f bedding are rarely obtained by those who have gone forth, and if they are obtained, they are not allowed. "
"But, brahmin, there are three kinds of high and luxurious beds that at present I gain at will, without trouble or difficulty. What three? The celestial high and luxurious bed , the divine high and luxurious bed, and the noble high and luxurious bed. These are the three kinds of high and luxurious beds that at present I gain at will, without trouble or difficulty." (1) "But, Master Gotama, what is the celestial high and luxurious bed that at present you gain at will, without trouble or difficulty?" "Here , brahmin, when I am dwelling in dependence on a village or town, in the morning I dress, take my bowl and robe, and enter that village or town for alms. After the meal, when I have returned from the alms round, I enter a grove. I collect some grass or leaves that I find there into a pile and then sit down. Having folded my legs crosswise and straightened my body, I establish mindfulness in front of me. Then, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhana, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination , I enter and dwell in the second jhana, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination . With the fading away as well of rapture, I dwell equanimous and, mindful and clearly comprehending, I experience pleasure with the body; I enter and dwell in the third jhana of which the noble ones declare: 'He is equanimous, mindful, one who dwells happily.' With the abandoning of pleasure and pain, and with the previous passing-away of joy and dejection, I enter and dwell in the fourth jhana, Neither painful nor pleasant, which has purification of mindfulness by equanimity."
"Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is celestial. If I am standing, on that occasion my standing is celestial. If I am sitting, on that occasion my sitting is celestial. If I lie down, on that occasion this is my celestial high and luxurious bed. This is that celestial high and luxurious bed that at present I can gain at will, without trouble or difficulty."
"It is astounding and amazing, Master Gotama! Who else, apart from Master Gotama, can gain at will, without trouble or difficulty, such a celestial high and luxurious bed? "
(2) "But, Master Gotama, what is the divine high and luxurious bed that at present you gain at will, without trouble or difficulty?"
"Here, brahmin, when I am dwelling in dependence on a village or town, in the morning I dress, take my bowl and robe, and enter that village or town for alms. After the meal, when I have returned from the alms round, I enter a grove. I collect some grass or leaves that I find there into a pile an d then sit down. Having folded my legs crosswise and straightened my body, I establish mindfulness in front of me. Then I dwell pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to myself, I dwell pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. I dwell pervading one quarter with a mind imbued with compassion.. .with a mind imbued with altruistic joy ... with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below , across, and everywhere, and to all as to myself, I dwell pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. "
"Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is divine. If I am standing, on that occasion my standing is divine. If I am sitting, on that occasion my sitting is divine. If I lie down, on that occasion this is my divine high and luxurious bed. This is that divine high and luxurious bed that at p resent I can gain at will, without trouble or difficulty."
"It is astounding and amazing, Master Gotama! Who else, apart from Master Gotama, can gain at will, without trouble or difficulty, such a high and luxurious bed? "
(3) "But, Master Gotama, what is the noble high and luxurious bed that at present you gain at will, without trouble or difficulty?"
"Here, brahmin, when I am dwelling in dependence on a village or town, in the morning I dress, take my bowl and robe, and enter that village or town for alms. After the meal, when I have returned from the alms round, I enter a grove. I. collect some grass or leaves that I find there into a pile and- then sit; down. Having folded my legs Crosswise and straightened my body, I establish mindfulness in front of me. Then I understand thus: I have abandoned greed, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. I have abandoned hatred , cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. I have abandoned 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 a rising."
"Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is noble. If I am standing, on that occasion my standing is noble. If I am sitting, on that occasion my sitting is noble. If I lie down, on that occasion this is my noble high and luxurious bed. This is that noble high and luxurious bed that at present I can gain at will, without trouble or difficulty." "It is astounding and amazing, Master Gotama! Who else, apart from Master Gotama, can gain at will, without trouble or difficulty, such a noble high and luxurious bed? " "Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning up right what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. We now go for refuge to Master Gotama, to the Dhamma and to the Sangha of bhikkhus. Let Master Gotama consider us lay followers who from today have gone for refuge for life."
(The high and luxurious beds that the Buddha uses.)
AN 3.64 Sarabha Sutta: Sarabha
On one occasion the Blessed One was dwelling at Rajagaha on Mount Vulture Peak. Now on that occasion a wanderer named Sarabha had recently left this Dhamma and discipline. He had been telling an assembly in Rajagaha: "I have learned the Dhamma of the ascetics who follow the Sakyan son. After I learned their Dhamma, I left that Dhamma and discipline."
Then, one morning, a number of bhikkhus dressed, took their bowls and robes, and entered Rajagaha for alms. They then heard the wanderer Sarabha making such a statement to an assembly in Rajagaha. When those bhikkhus had walked for alms in Rajagaha, after their meal, when they returned from their alms round, they approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Bhante, the wanderer Sarabha, who recently left this Dhamma and discipline, has been telling an assembly in Rajagaha: 'I have learned the Dhamma of the ascetics who follow the Sakyan son. After I learned their Dhamma, I left that Dhamma and discipline. It would be good , Bhante, if the Blessed One would go to the wanderers' park on the bank of the Sappinika [river] and, out of compassion, approach the wanderer Sarabha."
The Blessed One consented by silence. Then, in the evening, the Blessed One emerged from seclusion and went to the wanderers' park on the bank of the Sappinika [river]. He approached the wanderer Sarabha, sat down on the seat that was prepared for him , and said to him : "Is it true, Sarabha, that you have been saying: 'I have learned the Dhamma of the ascetics who follow the Sakyan son. After I learned their Dhamma, I left that Dhamma and discipline'?"
When this was said, the wanderer Sarabha was silent. A second time the Blessed One said to the wanderer Sarabha: "Tell me, Sarabha, how have you learned the Dhamma of the ascetics who follow the Sakyan son? If you have not learned it completely, I will complete it. But if you have learned it completely, I will rejoice."
But a second time the wanderer Sarabha was silent. A third time the Blessed One said to the wanderer Sarabha: "Tell me, Sarabha, how have you learned the Dhamma of the ascetics who follow the Sakyan son? If you have not learned it completely, I will complete it. But if you have learned it completely, I will rejoice."
But a third time the wanderer Sarabha was silent. Then those wanderers said to the wanderer Sarabha: "The ascetic Gotama has offered to give you whatever you might ask him for, friend Sarabha. Speak, friend Sarabha! How have you learned the Dhamma of the ascetics, who follow the Sakyan son? If you have not learned it completely, the ascetic Gotama will complete it for you. But if you have learned it completely, he will rejoice."
When this was said, the wanderer Sarabha sat silenced, disconcerted, hunched over, downcast, glum , and speechless. Then the Blessed One, having understood that the wanderer Sarabha [sat] silenced, disconcerted , hunched over, downcast, glum , and speechless, said to those wanderers:
(1) "Wanderers, if anyone should say about me: 'Though you claim to be perfectly enlightened , you are not fully enlightened about these things. I might question him closely about this matter, interrogate him , and cross-examine him. When he is being closely questioned by me, interrogated, and cross examined, it is impossible and inconceivable that he would not incur one or another of three consequences: he would either answer evasively and divert the discussion to an irrelevant subject; display anger, hatred , and bitterness; or would sit silenced, disconcerted, hunched over, downcast, glum, and speechless, just like the wanderer Sarabha.
(2) "If, wanderers, anyone should say about me: 'Though you claim to be one w hose taints are destroyed, you have not fully destroyed these taints, I might question him closely about this matter interrogate him , and cross-examine him. When he is being closely questioned by me, interrogated, and cross examined, it is impossible and inconceivable that he would not incur one or another of three consequences: he would either answer evasively and divert the discussion to an irrelevant subject; [or] display anger, hatred , and bitterness; or would sit silenced, disconcerted, hunched over, downcast, glum, and speechless, just like the wanderer Sarabha.
(3) "If, wanderers, anyone should say about me: 'The Dhamma does not lead one who practices it to the complete destruction of suffering, the goal for the sake of which you teach it. I might question him closely about this matter, interrogate him , and cross-examine him . When he is being closely questioned by me, interrogated, and cross-examined, it is impossible and inconceivable that he would not incur one or another of three consequences: he would either answer evasively and divert the discussion to an irrelevant subject, [or] display anger, hatred, and bitterness, or would sit silenced, disconcerted, hunched over, downcast, glum , and speechless, just like the wanderer Sarabha."
Then the Blessed One, having roared his lion's roar three times in the wanderers' park on the bank of the Sappinika [river], rose up into the air and departed. Then, soon after the Blessed One had left, those wanderers gave the wanderer Sarabha a thorough verbal lashing, [saying:] "Just as an old jackal in a huge forest might think: 'I will roar a lion's roar,' and yet would only howl and yelp like a jackal, so, friend Sarabha, claiming in the absence of the ascetic Gotama: 'I will roar a lion's roar, you only howled and yelped like a jackal. Just as, friend Sarabha, a chick might think: 'I will sing like a cock ,' and yet would only sing like a chick, so, friend Sarabha, claiming in the absence of the ascetic Gotama: 'I will sing like a cock ', you only sang like a chick. Just as, friend Sarabha, a bull might think to bellow deeply in an empty cowshed, so, friend Sarabha, in the absence of the ascetic Gotama you thought you could bellow deeply."
[In this way] those wanderers gave the wanderer Sarabha a thorough verbal lashing.
(A recently disrobed monk boasts of knowing everything about the Buddha’s teaching.)
AN 3.65 Kesamutti Sutta: Kesaputtiya
On one occasion the Blessed One was wandering on tour among the Kosalans together with a large Sangha of monks when he reached the town of the Kalamas named Kesaputta. The Kalamas of Kesaputta heard : "It is said that the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has arrived at Kesaputta. Now a good report about that Master Gotama has circulated thus: 'That Blessed One is an arahant, perfectly enlightened ... [as at 3:63]... [and] reveals a spiritual life that is perfectly complete and pure.' Now it is good to see such arahants."
Then the Kalamas of Kesaputta-approached the Blessed One. Some paid homage to the Blessed One and sat down to one side ... [as at 3:63 ]... some kept silent and sat down to one side. Sitting to one side, the Kalamas said to the Blessed One: "Bhante, there are some ascetics and brahmins who come to Kesaputta. They explain and elucidate their own doctrines, but disparage, denigrate, deride, and denounce the doctrines of others. But then some other ascetics and brahmins come to Kesaputta, and they too explain and elucidate their own doctrines, but disparage, denigrate, deride, and denounce the doctrines of others. We are perplexed and in doubt, Bhante, as to which of these good ascetics speak truth and which speak falsehood."
"It is fitting for you to be perplexed, Kalamas, fitting for you to be in doubt; Doubt has arisen in you about a perplexing matter. Come, Kalamas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence [of a speaker], or because you think: 'The ascetic is our guru. But when, Kalamas, you know for yourselves: 'These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, if accepted and undertaken, lead to harm and suffering then you should abandon them.
(1) "What do you think, Kalamas? When greed arises in a person, is it for his welfare or for his harm ? " "For his harm , Bhante." "Kalamas, a greedy person, overcome by greed, with mind obsessed by it, destroys life, takes w hat is not given, transgresses with another's wife, and speaks falsehood; and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?" "Yes, Bhante."
(2) "What do you think, Kalamas? When hatred arises in a person, is it for his welfare or for his harm ?" "For his harm , Bhante." "Kalamas, a person who is full of hate, overcome by hatred, with mind obsessed by it, destroys life . . . and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?" "Yes, Bhante."
(3) "What do you think, Kalamas? When delusion arises in a person, is it for his welfare or for his harm ?" "For his harm , Bhante." "Kalamas, a person who is deluded, overcome by delusion, with mind obsessed by it, destroys life . . . and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?" "Yes, Bhante."
"What do you think, K alamas? Are these things wholesome or unwholesome?" "Unwholesome, Bhante." "Blameworthy or blameless?" "Blameworthy, Bhante."
"Censured o r praised by the wise?" "Censured by the wise, Bhante." "Accepted and undertaken, do they lead to harm and suffering or not, or how do you take it?" "Accepted and undertaken, these things lead to harm and suffering. So we take it." "Thus, Kalamas, when we said: 'Come, Kalamas, do not go by oral tradition ... But when you know for yourselves: "These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, if undertaken and practiced, lead to harm and suffering, then you should abandon them ,' it is because of this that this w as said. "
"Come, Kalamas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence [of a speaker], or because you think: 'The ascetic is our guru.' But when you know for yourselves: 'These things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness then you should live in accordance with them."
(1) "What do you think, Kalamas? When non-greed arises in a person, is it for his welfare or for his harm ?" "For his welfare, Bhante." "Kalamas, a person without greed , not overcome by greed, his mind not obsessed by it, does not destroy life, take what is not given, transgress with another's wife, or speak falsehood; nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?" ''Yes, Bhante."
(2) "What do you think, Kalamas? When non-hatred arises in a person, is it for his welfare or for his harm?" "For his welfare, Bhante." "K alamas, a person who is without hate, not overcome by hatred, his mind not obsessed by it, does not destroy life... nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?" "Yes, Bhante."
(3) "What do you think, Kalamas? When non-delusion arises in a person, is it for his welfare or for his harm ?" "For his welfare, Bhante." "Kalamas, a person who is undeluded , not overcome by delusion, his mind not obsessed by it, does not destroy life... nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?" "Yes, Bhante."
"What do you think, Kalamas? Are these things wholesome or unwholesome?" "Wholesome , Bhante." "Blameworthy or blameless?" "Blameless, Bhante." "Censured or praised by the wise?'' "Praised by the wise, Bhante."
"Accepted and undertaken, do they lead to welfare and. happiness or not, or how do you take it?" "Accepted and undertaken, these things lead to welfare and happiness. So we take it." "Thus, Kalamas, when we said: 'Come, Kalamas, do not go by oral tradition... But when you know for yourselves: "These things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness," then you should live in accordance with them , it is because of this that this w as said. "
"Then, Kalamas, that noble disciple, who is thus devoid of longing, devoid of ill will, unconfused, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with loving-kindness. . . with a mind imbued with compassion ;.. with a mind imbued with altruistic joy .... with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will."
"This noble disciple, Kalamas, whose mind is in this way without enmity, without ill will, undefiled, and pure, has won four assurances in this very life. "
"The first assurance he has won is this: If there is another w orld, and if there is the fruit and result of good and bad deeds, it is possible that with the breakup of the body, after death, I will be reborn in a good destination, in a heavenly world."
"The second assurance he has won is this: If there is no other world, and there is no fruit and result of good and bad deeds, still right here, in this very life, I maintain myself in happiness, without enmity and ill will, free of trouble."
"The third assurance he has won is this: 'Suppose evil comes to one who does evil. Then, when I have no evil intentions toward anyone, how can suffering afflict me, since I do no evil deed ?'" .
"The fourth assurance he has won is this: 'Suppose evil does not come to one who does evil. Then right here I see myself purified in both respects."
"This noble disciple, Kalamas, whose mind is in this way without enmity without ill will, undefiled, and pure, has won these four assurances in this very life."
"So it is, Blessed One! So it is, Fortunate One! This noble disciple whose mind is in this way without enmity, without ill will; undefiled, and pure, has won four assurances in this very life. The first assurance he has won ..... [as above]... The fourth assurance he has won is this; 'Suppose evil does not befall the evil-doer. Then right here I see myself purified in both respects."
"This noble disciple, Bhante, whose mind is in this way without enmity, without ill will, undefiled, and pure, has won these four assurances in this very life. "
"Excellent, Bhante!... We go for refuge to the Blessed One, to the Dhamma, and to the Sangha of bhikkhus. Let the Blessed One consider us lay followers who from today have gone for refuge for life."
(How to navigate among different spiritual opinions.)
AN 3.66 Sāḷha Sutta: Salha
Thus have I heard. On one occasion the Venerable Nandaka was dwelling at Savatthi in Migaramata's Mansion in the Eastern Park. Then Salha, Migara's grandson, and Rohana, Pekhuniya's grandson, approached the Venerable Nandaka, paid homage to him , and sat down to one side. The Venerable Nandaka then said to Salha: "Come, Salha, do not go by oral tradition, b y lineage of teaching, by hearsay , by a collection of scriptures, by logical reasoning, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence [of a speaker], or because you think: 'The ascetic is our guru. But when you know for yourselves: 'These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, if accepted and undertaken, lead to harm and suffering,' then you should abandon them ."
(1) "What do you think, Salha, is there greed ?" "Yes, Bhante." "I say this means longing. A greedy person, full of longing, destroys life, takes what is not given, transgresses with another's wife, and speaks falsehood; and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?" "Yes, Bhante."
(2) "What do you think, Salha, is there hatred ?" "Yes, Bhante." "I say this means ill will. A person full of hate, w ith a mind of ill will, destroys life... and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?" "Yes, Bhante."
(3) "What do you think, Salha, is there delusion?" "Yes, Bhante.' " "I say this means ignorance. A deluded person , immersed in ignorance, destroys life... and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?" "Yes, Bhante."
"What do you think, Salha? Are these things wholesome or unwholesome?" "Unwholesome, Bhante." "Blameworthy or blameless?" "Blameworthy, Bhante." "Censured or praised by the wise?" "Censured by the wise, Bhante."
"Accepted and undertaken, do they lead to harm and suffering or not, or how do you take it?" "Accepted and undertaken, these things lead to harm and suffering. So we take it."
"Thus, Salha, when we said: 'Come, Salha, do not go by oral tradition ... But w hen you know for yourselves: "These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, if undertaken and practiced, lead to harm and suffering," then you should abandon them it is because of this that this w as said. "Come, Salha, do not go by oral tradition, by lineage of teaching, by hearsay , by a collection of scriptures, by logical reasoning, by inferential reasoning, by reasoned cogitation , by the acceptance of a view after pondering it, by the seeming competence [of a speaker], or because you think: 'The ascetic is our guru. But when you know for yourselves: 'These things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken , lead to welfare and happiness then you. should live in accordance with them . "
(1.) "What do you think, Salha, is there non -greed ?" "Yes, Bhante." "I say this means absence of longing. A person without greed, without longing, does not destroy life, take what is not given, transgress with another's wife, or speak falsehood; nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?" "Yes, Bhante."
(2) "What do you think, Salha, is there non -hatred ?" "Yes, Bhante." "I say this means good will. A person without hate, with a mind of good will, does not destroy life... nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?" "Yes, Bhante."
(3) "What do you think, Salha, is there non -delusion?" "Yes, Bhante." "I say this means true knowledge. An undeluded person, who has arrived at true knowledge, does not destroy life ...nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?" "Yes, Bhante."
"What do you think, Salha? Are these things wholesome or unwholesome?" "Wholesome, Bhante." "Blameworthy or blameless?" "Blameless, Bhante." "Censured or praised by the wise?" "Praised by the wise, Bhante."
"Accepted and undertaken, do they lead to welfare and happiness or not, or how do you take it?" "Accepted and undertaken, these things lead to welfare and happiness. So we take it." "Thus, Salha, when we said: 'Come, Salha, do not go by oral tradition .. .But when you know for yourselves: "These things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness," then you should live in accordance with them it is because of this that this was said. "
Then , Salha, that noble disciple, who is thus devoid of longing, devoid of ill will, unconfused, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with loving -kindness... with a mind imbued with compassion ... with a mind imbued with altruistic joy ... with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below , across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. "
"He then understands thus: 'There is this; there is the inferior; there is the superior; there is a further escape from whatever is involved with perception. When he knows and sees thus, his mind is liberated from the taint of sensuality, from the taint of existence, and from the taint of ignorance. When it is liberated there comes the knowledge: 'It's liberated. He understands: ‘'Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being."
"He understands thus: 'Formerly; there was greed ; that was unwholesome. Now there is none; thus this is wholesome. Formerly , there was hatred; that was unwholesome. Now there is none; thus this is wholesome. Formerly , there was delusion; that was unwholesome. Now there is none; this this is wholesome."
"Thus in this, very life he dwells hungerless, quenched and cooled, experiencing bliss, having himself become divine."
(How to navigate among different spiritual opinions.)
AN 3.67 Kathāvatthu Sutta: Bases of Talk
"Bhikkhus, there are these three bases of talk. What three? (1) Referring to the past, one would say: 'So it w as in the past.' (2) Referring to the future, one would say: 'So it will be in the future.' (3) Referring to the present, one would say: 'So it is now, at present.'
"It is in relation to talk, bhikkhus, that a person may be understood as either fit to talk or unfit to talk. If this person is asked a question that should be answered categorically and he does not answer it categorically; [if he is asked] a question that should be answered after making a distinction arid he answers it without making a distinction; [if he is asked] a question that should be answered with a counter-question and he answers it without asking a counter-question; [if he is asked] a question that should be set aside and he does riot set it aside.. in such a case this person is unfit to talk."
"But if this person is asked a question that should be answered categorically and he answers it categorically; [if he is asked] a question that should be answered after making a distinction and he answers it after making a distinction; [if he is asked] a question that should be answered with a counter-question and he answers it with a counter-question; [if he is asked] a question that should be set aside and he sets it aside, in such a case this person is fit to talk. "
"It is in relation to talk, bhikkhus, that a person should be understood as either fit to talk or unfit to talk. If this person is asked a question and he does not stand firm in regard to his position and the opposing position; if he does not stand firm in his stratagem ; if he does not stand firm in an assertion about what is known; if he does not stand firm in the procedure, in such a case this person is unfit to talk."
"But if this person is asked a question and he stands firm in regard to his position and the opposing position; if he stands firm in his stratagem ; if he stands firm in an assertion about what is known; if he stands firm in the procedure, in such a case this person is fit to talk. "
"It is in relation to talk, bhikkhus... that a person should be understood as either fit to talk or unfit to talk. If this person is asked a question and he answers evasively, diverts the discussion to an irrelevant subject, and displays anger, hatred , and bitterness, in such a case this person is unfit to talk."
"But if this person is asked a question and he does not answer evasively, divert the discussion to an irrelevant subject, or display anger, hatred, and bitterness, in such a case this person is fit to talk. "
"It is in relation to talk, bhikkhus, that a person should be understood as either fit to talk or unfit to talk. If this person is asked a question and he overwhelms [the questioner], crushes him, ridicules him , and seizes upon a slight error,466 in such a case this person is unfit to talk. "
"But if this person is asked a question and he does not overwhelm [the questioner], or crush him , or ridicule him , or seize upon a slight error, in such a case this person is fit to talk. "
"It is in relation to talk, bhikkhus, that a person should be understood as either having a supporting condition or not having a supporting condition. One who does not lend an ear does not have a supporting condition; one who lends an ear has a supporting condition. One w ho has a supporting condition directly knows one thing, fully understands one thing, abandons one thing, and realizes one thing. Directly knowing one thing, fully understanding one thing, abandoning one thing, and realizing one thing, he reaches right liberation."
"This, bhikkhus, is the goal of talk, the goal of discussion, the goal of a supporting condition, the goal of lending an ear, that is, the emancipation of the mind through non-clinging."
"Those who speak with quarrelsome intent, settled in their opinions, swollen with pride, ignoble, having assailed virtues, look for openings [to attack] one another.
They mutually delight when their opponent speaks badly and makes a mistake, [they rejoice] in his bewilderment and defeat; but noble Ones don't engage in such talk.
If a wise person wants to talk, having known the time is right, without quarrelsomeness or pride, the sagely person should utter the speech that the noble ones practice, which is connected with the Dhamma and meaning.
Not being insolent or aggressive, with a mind not elated, he speaks free from envy on the basis of right know ledge. He should approve of what is well expressed but should not attack what is badly stated.
He should not train in faultfinding nor seize on the other's mistakes; he should not overwhelm and crush his opponent, nor speak mendacious words.
Truly a discussion am on g the good is for the sake of knowledge and confidence. Such is the way the noble discuss things; this is the discussion of the noble ones.
Having understood this, the wise person should not swell up but should discuss things.
(Assessing whether someone is fit to hold a discussion.)
AN 3.68 Aññatitthiya Sutta: Other Sects
"Bhikkhus, wanderers of other sects may ask you: 'Friends, there are these three things. What three? Greed, hatred, and delusion. These are the three. What, friends, is the distinction, the disparity, the difference between them ?' If you are asked this, how would you answer?" "Bhante, our teachings are rooted in the Blessed One, guided by the Blessed O ne, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement Having heard it from him , the bhikkhus will retain it in mind."
"Then listen, bhikkhus, and attend closely. I will speak." "Yes, Bhante," those bhikkhus replied. The Blessed One said this: "Bhikkhus, if wanderers of other sects should ask you such a question, you should answer them as follows: 'Lust, friends, is slightly blameworthy but slow to fade away; hatred is very blameworthy but quick to fade away; delusion is very blameworthy and slow to fade away."
(1) "[Suppose they ask:] 'But, friends, what is the reason unarisen lust arises and arisen lust increases and expands?You should answer: 'An attractive object. For one who attends carelessly to an attractive object, unarisen lust arises and arisen lust increases and expands. This, friends, is the reason unarisen lust arises and arisen lust increases and expands."
(2) "[Suppose they ask:] 'But what, friends, is the reason unarisen hatred arises and arisen hatred increases and expands?' You should answer: 'A repulsive object. For one who attends carelessly to a repulsive object, unarisen hatred arises and arisen hatred increases and expands. This, friends, is the reason unarisen hatred arises and arisen hatred increases and expands."
(3) "[Suppose they ask:] 'But what, friends, is the reason unarisen delusion arises and arisen delusion increases and expands?' You should answer: 'Careless attention. For one who attends carelessly, unarisen delusion arises and arisen delusion increases and expands. This, friends, is the reason unarisen delusion arises and arisen delusion increases and expands."
(1) "[Suppose they ask:] 'But what, friends, is the reason unarisen lust does not arise and arisen lust is abandoned?' You should answer: 'An unattractive object. For one who attends carefully to an unattractive object, unarisen lust does not arise and arisen lust is abandoned. This, friends, is the reason unarisen lust does not arise and arisen lust is abandoned."
(2) "[Suppose they ask:] 'But what, friends, is the reason unarisen hatred does not arise and arisen hatred is abandoned?' You should answer: 'The liberation of the mind by loving kindness. For one who attends carefully to the liberation of the mind by loving-kindness- unarisen hatred does not arise and arisen hatred is abandoned. This, friends, is the reason unarisen hatred does not arise and arisen hatred is abandoned.' "
(3) "[Suppose they ask:] 'But what, friends, is the reason unarisen delusion does not arise and arisen delusion is abandoned?' You should answer: 'Careful attention. For one who attends carefully, unarisen delusion does not arise and arisen delusion is abandoned. This, friends, is the reason unarisen delusion does not arise and arisen delusion-is-ahandoned."
(The differences between greed, hate, and delusion.)
AN 3.69 Akusalamūla Sutta: Roots
"Bhikkhus, there are these three unwholesome roots. What three? The unwholesome root, greed; the unwholesome root, hatred; and the unwholesome root, delusion. (1) "Whatever greed occurs, bhikkhus, is unwholesome. Whatever [deed] a greedy person performs by body, speech, and mind is also unwholesome. When a greedy person, overcome by greed, with mind obsessed by it, inflicts suffering upon another under a false pretext — by killing, imprisonment, confiscation, censure , or banishment— [thinking]: 'I am powerful, I want power that too is unwholesome. Thus numerous bad unwholesome qualities originate in him born of greedy caused by greed, arisen from greed, conditioned by greed. "
(2) "Whatever hatred occurs is unwholesome. Whatever [deed] a person full of hate performs by body, speech, and mind is also unwholesome. When a person full of hate, overcome by hatred, with mind obsessed by it, inflicts suffering upon another under a false pretext... [thinking]: 'I am powerful, I want power that too is unwholesome. Thus numerous bad unwholesome qualities originate in him born of hatred, caused by hatred, arisen from hatred , conditioned by hatred. "
(3) "Whatever delusion, occurs is unwholesome. Whatever {deed] a deluded person performs by body, speech, and mind is also unwholesome. When a deluded person, overcome by delusion, with mind obsessed by it, inflicts suffering upon another under a false pretext ... [thinking]: 'I am powerful, I want power, that too is unwholesome. Thus numerous bad unwholesome qualities originate in him born of delusion; caused by delusion, arisen from delusion, conditioned by delusion. "
"Such a person , bhikkhus, is called one who speaks at an improper time, who speaks falsely, who speaks what is unbeneficial, who speaks non -Dhamma, who speaks non-discipline. And why is such a person called one who speaks at an improper time . . . who speaks non-discipline? This person inflicts suffering upon another under a false pretext— by killing, imprisonment, confiscation, censure or banishment— thinking: 'I am powerful, I want power.'. Thus when spoken to in accordance with fact, he despises [the one who reproaches' him ]; he does not admit [his faults]. "
"When spoken to contrary to fact, he does not make an effort to unravel w hat is said to him: For such and such a reason this is untrue; for such and such a reason this is contrary to fact. Therefore such a person is called one who speaks at an improper time, who speaks falsely, who speaks what is unbeneficial, who speaks non-Dhamma, who speaks non-discipline. "Such a person, overcome by bad unwholesome qualities born of greed,. .born of hatred ... born of delusion, with his mind obsessed by them , dwells in suffering in this very life, with distress, anguish, and fever, and with the breakup of the body, after death, a bad destination can be expected for him. "
"Suppose a tree was choked and enveloped by three maluva creepers. It would meet with calamity , with disaster, with calamity and disaster. So too, such a person overcome by bad unwholesome qualities born of greed... born of hatred .. .born of delusion, with his mind obsessed by them, dwells in suffering in this very life, with distress, anguish, and fever, and with the breakup of the body, after death, a bad destination can be expected for him . These are the three unwholesome roots. "
"There are, bhikkhus, these three wholesom roots. What three? The wholesome root, non-greed ; the wholesome root, non-hatred; and the wholesome root, non-delusion. (1) "Whatever non-greed occurs, bhikkhus, is wholesome. Whatever [deed] one without greed performs by body, speech, and mind is also wholesome. When one without greed, not overcome by greed, with mind not obsessed by it, does not inflict suffering upon another under a false pretext— by killing, imprisonment, confiscation, censure, or banishment— thinking: 'I am powerful, I w ant power that too is wholesome. Thus numerous wholesome qualities originate in him born of non-greed, caused by non-greed, arisen from non-greed, conditioned by non-greed.
(2) "Whatever non-hatred occurs is wholesome. Whatever [deed] one without hate performs by body, speech, and mind is also wholesome. When one without hate, not overcome by hatred, with mind not obsessed by it, does not inflict suffering upon another under a false pretext.. .that too is wholesome. Thus numerous wholesome qualities originate in him born of n on-hatred, caused by non -hatred , arisen from non-hatred, conditioned by non-hatred."
(3) "Whatever non-delusion occurs is wholesome. Whatever [deed] one who is undeluded performs by body, speech, and mind is also wholesome. When one who is undeluded, not overcome by delusion, with mind not obsessed by it, does not inflict suffering upon another under a false pretext... that too is wholesome. Thus numerous wholesome qualities originate in him born of non-delusion, caused by non-delusion, arisen from non-delusion, conditioned by non-delusion. "
"Such a person, bhikkhus, is called one who speaks at the proper time, who speaks in accordance with fact, who speaks what is beneficial, who speaks Dhamma, who speaks discipline. And why is such a person called one who speaks at the proper time... who speaks discipline? This person does not inflict suffering upon another under a false pretext-- by killing, imprisonment, confiscation, censure, or banishment thinking: 'I am powerful, I want power. Thus when spoken to in accordance with fact, he admits [his faults]; he does not despise [the one who reproaches him ]. "
"When spoken to contrary to fact, he makes an effort to unravel what is said to him: 'For such and such a reason this is untrue; for such and such a reason this is contrary to fact.' Therefore such a person is called one who speaks at the proper time, who speaks in accordance with fact, who speaks what is beneficial, who speaks Dhamma, who speaks discipline. "
"Such a person has abandoned the bad unwholesome qualities born of greed ... born of hatred . . . born of delusion, cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising. He dwells happily in this very life, without distress, anguish, or fever, and in this very life he attains nibbana. "
"Suppose a tree was choked and enveloped by three maluva creepers. Then a man would come along bringing a shovel and a basket. He would cut down the creepers at their roots, dig them up, and pull out the roots, even the fine rootlets and root fiber. He would cut the creepers into pieces, split the pieces, and reduce them to slivers. Then he would dry the slivers in the wind and sun, 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 maluva creepers would be cu t off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. "
"So too, bhikkhus, such a person has abandoned the bad unwholesome qualities born of greed ... born of hatred .. .born of delusion, cut them off at the root, made them like a palm stump , obliterated them so that they are no more subject to future arising. He dwells happily in this very life, without distress, anguish, or fever, and in this very life he attains nibbana. These are the three wholesome roots."
(Unwholesome roots create unwholesome actions, and lead to suffering.)
AN 3.70 Uposatha Sutta: Uposatha
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Migaramata's Mansion in the Eastern Park. Then Visakha Migaramata, on the day of the uposatha, approached the Blessed One, paid homage to him , and sat down to one side. The Blessed One then said to her: "Why , Visakha, have you come in the middle of the day?"
"Today, Bhante, I am observing the uposatha." "There are, Visakha, three kinds of uposathas. What three? The cowherds' uposatha, the Niganthas' uposatha,and the noble ones' uposatha. "
"And how , Visakha, is the cowherds' uposatha observed? Suppose, Visakha, in the evening a cowherd returns the cows to their owners. He reflects thus: 'Today the cow s grazed in such and such a place and drank water in such and such a place. Tomorrow the cows will graze in such and such a place and drink water in such and such a place.' So too, someone here observing the uposatha reflects thus: 'Today I ate this and that food; today I ate a meal of this and that kind. Tomorrow I will eat this and that food; tomorrow I will eat a meal Of this and that kind.' He thereby passes the day with greed and longing in his mind. It is in such a way that the cowherd s' uposatha is observed. The cow herds' uposatha, thus observed, is not of great fruit and benefit, nor is it extraordinarily brilliant and pervasive. '"
(2) "And how , Visakha, is the Niganthas' uposatha observed? There are, Visakha, ascetics called Niganthas. They enjoin their disciples thus: 'Come, good man, lay down the rod toward living beings dwelling more than a hundred yojanas' distance in the eastern quarter. Lay down the rod toward living beings dwelling more than a hundred yojanas' distance in the western quarter. Lay down the rod toward living beings dwelling more than a hundred yojanas' distance in the northern quarter. Lay down the rod toward living beings dwelling more than a hundred yojanas' distance in the southern quarter. Thus they enjoin them to be sympathetic and compassionate toward some living beings, but not to others. On the uposatha day, they enjoin their disciples thus: 'Come, good man, having laid aside all clothes, recite: 'I am not anywhere the belonging of anyone, nor is there anywhere anything in any place that is mine. However, his parents know : 'This is our son. And he knows: 'These are my parents.' His wife and children know: 'He is our supporter.' And he knows: 'These are my wife and children. His slaves, workers, and servants know : 'He is our master. And he knows: 'These are my slaves, workers, and servants.' Thus on an occasion w hen they should be enjoined in truthfulness, [the Niganthas] enjoin them in false speech. This, I say, is false speech. When that night has passed , he makes use of possessions that have not been given. This, I say, is taking what has not been given. It is in such a way that the Niganthas' uposatha is observed. When one has observed the uposatha in the way of the Niganthas, the uposatha is not of great fruit and benefit, n or is it extraordinarily brilliant and pervasive. "
(3) "And how , Visakha, is the noble ones' uposatha observed? The defiled mind is cleansed by exertion .And how is the defiled mind cleansed by exertion? Here, Visakha, a noble disciple recollects the Tathagata thus: 'The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world , unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. When a noble disciple recollects the Tathagata, his mind becomes placid , joy arises, and the defilements of the mind are abandoned in the same way that one's head, when dirty, is cleansed by exertion. "
"And how , Visakha, does one cleanse a dirty head by exertion ? By means of cleansing paste, clay , water, and the appropriate effort by the person. It is in such a way that one's head , when dirty, is cleansed by exertion . So too, the defiled mind is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visakha, a noble disciple recollects the Tathagata thus: The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One. When a noble disciple recollects the Tathagata, his mind becomes placid, joy arises, and the defilements of the mind are abandoned. This is called a noble disciple who observes the uposatha of Brahma, who dwells together with Brahma, and it is by considering Brahma that his mind becomes placid, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by exertion. "
"The defiled mind, Visakha, is cleansed by exertion . And how is the defiled mind cleansed by exertion? Here, Visakha, a noble disciple recollects the Dhamma thus: '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. When a noble disciple recollects the Dhamma, his mind becomes placid, joy arises, and the defilements of the mind are abandoned in the same way that one's body, when dirty, is cleansed by exertion. "
"And how , Visakha, does one cleanse a dirty body by exertion? By means of a bathing brush, lime powder, water, and the appropriate effort by the person. It is in such a way that one's body, when dirty, is cleansed by exertion. So too, the defiled mind is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visakha, a noble disciple recollects the Dhamma thus: 'The Dhamma is well expounded by the Blessed One ...to be personally experienced by the wise. When a noble disciple recollects the Dhamma, his mind becomes placid, joy arises, and the defilements of the mind are abandoned . This is called a noble disciple who observes the uposatha of the Dhamma, who dwells together with the Dhamma, and it is by considering the Dhamma that his mind becomes placid, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by exertion."
"The defiled mind, Visakha, is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visakha, a noble disciple recollects the Sangha thus: 'The Sangha of the Blessed One's disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way ; that is, the four pairs of persons, the eight types of individuals— this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world .' "
"When a noble disciple recollects the Sangha, his mind becomes placid, joy arises, and the defilements of the mind are abandoned in the same way that a dirty cloth is cleansed by exertion. "
"And how , Visakha, does one cleanse a dirty cloth by exertion? By means of heat, lye, cow dung, water, and the appropriate effort by the person. It is in such a way that a dirty cloth is cleansed by exertion. So too, the defiled mind is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visakha, a noble disciple recollects the Sangha thus: 'The Sangha of the Blessed One's disciples is practicing the good way ... the unsurpassed field of merit for the world .' "
"When a noble disciple recollects the Sangha, his mind becomes placid, joy arises, and the defilements of the mind are abandoned . This is called a noble disciple who observes the uposatha of the Sangha, who dwells together with the Sangha, and it is by considering the Sangha that his mind becomes placid, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by exertion. "
"The defiled mind, Visakha, is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visakha, a noble disciple recollects his own virtuous behavior as unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped , leading to concentration. When a noble disciple recollects his virtuous behavior, his mind becomes placid, joy arises, and the defilements of the mind are abandoned in the same way that a dirty mirror is cleansed by exertion. "
"And how , Visakha, is a dirty mirror cleansed by exertion? By means o f oil, ashes, a roll of cloth, and the appropriate effort by the person. It is in such a way that a dirty mirror is cleansed by exertion. So too, the defiled mind is cleansed b y exertion. And how is the defiled mind cleansed by exertion? Here, Visakha, a noble disciple recollects his own virtuous behavior as unbroken ... leading to concentration. When a noble disciple recollects his virtuous behavior, his mind becomes placid, joy arises, and the defilements of the mind are abandoned . This is called a noble disciple who observes the uposatha of virtuous behavior, who dwells together with virtuous behavior, and it is by considering virtuous behavior that his mind becomes placid, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by exertion. "
"The defiled mind , Visakha, is cleansed by exertion . And how is the defiled mind cleansed by exertion? Here, Visakha, a noble disciple recollects the deities thus: There are devas [ruled by] the four great kings, Tavatimsa devas, Yama devas, Tusita devas, devas who delight in creation, devas who control what is created by others, devas of Brahma's company, and devas still higher than these. I ;too have such faith as those deities possessed because of which, when they passed away here, they were reborn there; I too have such virtuous behavior ... such learning ... such generosity .. . such wisdom as those deities possessed because of which, when they passed away here, they were reborn there."
"When a noble disciple recollects the faith, virtuous behavior, learning, generosity, and wisdom in himself and in those deities, his mind becomes placid, joy arises, and the defilements of the mind are abandoned in the same way that impure gold is cleansed by exertion. "
"And how , Visakha, is impure gold cleansed by exertion ? By means of a furnace, salt, red chalk, a blow -pipe and tongs, and the appropriate effort by the person. It is in such a way that impure gold is cleansed by exertion. So too, the defiled mind is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visakha, a noble disciple recollects the deities thus: 'There are devas [ruled by] the four great kings... and devas still higher than these. I too have such faith ...such wisdom as those deities possessed because of which, when they passed away here, they were reborn there. When a noble disciple recollects the faith, virtuous behavior, learning, generosity, and wisdom in himself and in those deities, his mind becomes placed, joy arises, and the defilements of the mind are abandoned. This is called a noble disciple w h o observes the uposatha of the deities, who dwells together with the deities, and it is by considering the deities that his mind becomes placid , joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by exertion. "
(i) "This noble disciple, Visakha, reflects thus: 'As long as they live the arahants abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, they dwell compassionate toward all living beings. Today, for this night and day, I too shall abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, I too shall dwell com passionate toward all living beings. I shall imitate the arahants in this respect and the uposatha will be observed by me."
(ii) "'As- long as they live the arahants abandon and abstain from taking what is not given; they take only what is given, expect only what is given, and are honest at heart, devoid of theft. Today, for this night and day, I too shall abandon and abstain from taking what is not given; I shall accept only what is given, expect only what is given, and be honest at heart, devoid of theft. I shall imitate the arahants in this respect and the uposatha will be observed by me.
(iii) "'As long as they live the arahants abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person's practice. Today, for this night and day, I too shall abandon sexual activity and Observe celibacy, living apart, abstaining from sexual intercourse, the common person 's practice. I shall imitate the arahants in this respect and the Uposatha will be observed by me."
(iv) "'As long as they live the arahants abandon and abstain from false speech; they speak truth, adhere to truth ; they are trustworthy and reliable, no deceivers of the world. Today, for this night and day, I too shall abandon and abstain from false speech; I shall be a speaker of truth, an adherent of truth , trustworthy and reliable, no deceiver of the world. I shall imitate the arahants in this respect and the uposatha will be observed by me."
(v) " 'As long as they live the arahants abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. Today, for this night and day, I too shall abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. I shall imitate the arahants in this respect and the uposatha will be observed by me. "
(Vi) "'As long as they live the arahants eat once a day , abstaining from eating at night and from food outside the proper time. Today, for this night and day, I too shall eat once a day, abstaining from, eating at night and from food outside the proper time. I shall imitate the arahants in this respect and the uposatha will be observed by me."
(vii)"' As long as they live the arahants abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying themselves by wearing garlands and applying scents and unguents. Today, for this night and day, I too shall abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying myself by wearing garlands and applying scents and unguents. I shall imitate the arahants in this respect and the uposatha will be observed by me. . . ."
(viii) '"As long as they live the arahants abandon and abstain from the use of high and luxurious beds; they lie down on a low resting place, either a small bed or a straw mat. Today, for this night and day, I too shall abandon and abstain from the use of high and luxurious beds; I shall lie down on a low resting place, either a small bed or a straw mat. I shall imitate the arahants in this respect and the uposatha will be observed by me."
"It is in this way, Visakha, that the noble ones' uposatha is observed. When one has observed the uposatha in the way of the noble ones it is of great fruit and benefit, extraordinarily brilliant and pervasive. "
"To what extent is it of great fruit and benefit? To what extent is it extraordinarily brilliant and pervasive? Suppose, Visakha, one were to exercise sovereignty and kingship over these sixteen great countries abounding in the seven precious substances, that is, [the countries of] the Angans, the Magadhans, the Kasis, the Kosalans, the Vajjis, the Mallas, the Cetis, the Vangas, the Kurus, the Pancalas, the Macchas, the Surasenas, the Assakas, the Avantis, the Gandharans, and the Kambojans: this would not be worth a sixteenth part of the uposatha observance complete in those eight factors. For what reason? Because human kingship is poor compared to celestial happiness. "
"For the devas [ruled by] the four great kings, a single night and day is equivalent to fifty human years; thirty such days make up a month , and twelve such months make up a year. The life span of the devas [ruled by] the four great kings is five hundred such celestial years. It is possible, Visakha, that a woman or man here who observes the uposatha complete in these eight factors will, with the breakup of the body, after death, be reborn in companionship with the devas [ruled by] the four great kings. It was with reference to this that I said human kingship is poor compared to celestial happiness. "
For the Tavatimsa devas a single night and day is equivalent to a hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of the Tavatimsa devas is a thousand such celestial years. It is possible, Visakha, that a woman or man here who observes the uposatha complete in these eight factors will, with the breakup of the body, after death, be reborn in companionship with the Tavatimsa devas. It was with reference to this that I said hum an kingship is poor compared to celestial happiness. "
"For the Yama devas a single night and day is equivalent to two hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of the Yama devas is two thousand such celestial years. It is possible, Visakha, that a woman or man here who observes the uposatha complete in these eight factors will, with the breakup of the body, after death, be reborn in companionship with the Yama devas. It was with reference to this that I said human kingship is poor compared to celestial happiness. "
"For the Tusita devas, a single night and day is equivalent to four hundred hum an y ears; thirty such days make up a month, and twelve such months make up a year. The life span of the Tusita devas is four thousand such celestial years. It is possible, Visakha, that a woman or man here who observes the uposatha complete in these eight factors will, with the breakup of the body, after death, be reborn in companionship with the Tusita devas. It w as with reference to this that I said human kingship is poor compared to celestial happiness. "
"For the devas who delight in creation, a single night and day is equivalent to eight hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of the devas who delight in creation is eight thousand such celestial years. It is possible, Visakha, that a woman or man here who observes the uposatha complete in these eight factors will with the breakup of the body, after death, be reborn in companionship with the devas who delight in creation. It was with reference to this that I said hum an kingship is poor compared to celestial happiness. ''
"For the devas who control what is created by others, a single night and day is equivalent to sixteen hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of the devas who control what is created by others is sixteen thousand such celestial years. It is possible, Visakha, that a woman or man here who observes the uposatha complete in these eight factors will, with the breakup of the body, after death, be reborn in companionship with the devas who control what is created by others. It was with reference to this that I said human kingship is poor com pared to celestial happiness."
One should not kill living beings or take what is not given; one should not speak falsehood or drink intoxicants; one should refrain from sexual activity, from unchastity; one should not eat at night or at an improper time. One should not wear garlands or apply scents; one should sleep on a [low ] bed or a mat on the ground; this, they say, is the eight-factored uposatha proclaimed by the Buddha, who reached the end of suffering.
As far as the sun and moon revolve, shedding light, so beautiful to gaze upon, dispellers of darkness, moving through the firmament, they shine in the sky, brightening up the quarters.
Whatever wealth exists in this sphere— pearls, gems, and excelle t beryl, horn gold and mountain gold, and the natural gold called hataka-- those are not worth a sixteenth part of an uposatha complete in the eight factors, just as all the hosts of stars [do not match] the moon's radiance.
Therefore a virtuous woman or man, having observed the uposatha complete in eight factors, and having made merit productive of happiness, goes blameless to a heavenly state.
(The uposatha observance day of the cowherds, the Jains, and the Buddha.)
III Ananda AN 3.71 Channa Sutta: Channa Then the wanderer Channa approached the Venerable Ananda and exchanged greetings with him . When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ananda: "Friend Ananda, do you prescribe the abandoning of lust, hatred, and delusion? " "We do, friend." "But what is the danger that you have seen on account of which you prescribe the abandoning of lust, hatred, and delusion?''
(1) "One excited by lust, friend, overcome by lust, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when lust is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. "
"One excited by lust, overcome by lust, with mind obsessed by it, engages in misconduct by body, speech, and mind. But when lust is abandoned, one does not engage in misconduct by body, speech, and mind. One excited by lust, overcome by lust, with mind obsessed by it, does not understand as it really is his own good, the good of others, and the good of both. But when lust is abandoned , one understands as it really is one's own good, the good of others, and the good of both. Lust leads to blindness, loss of vision, and lack of knowledge; it is obstructive to wisdom , aligned with distress, and does not lead to nibbana. "
(2) "One full of hate, overcome by hatred ...
(3) "One deluded, overcome by delusion, with mind obsessed by it, intends for his ow n affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when delusion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection."
"One deluded, overcome by delusion, with mind obsessed by it, engages in misconduct by body, speech, and mind. But when delusion is abandoned, he does not engage in misconduct by body, speech, and mind. One deluded, overcome by delusion, with mind obsessed by it, does not understand as it really is his own good, the good of others, and the good of both. But when delusion is abandoned, one understands as it really is one's own good, the good of others, and the good of both. Delusion leads to blindness, loss of vision, and lack of know ledge; it is obstructive to wisdom , aligned with distress, and does not lead to nibbana. "
"Having seen these dangers in lust, hatred , and delusion, we prescribe their abandoning." "But is there a path, friend, is there a way to the abandoning of lust, hatred, and delusion?" "There, is a path, friend, there is a way to the abandoning of lust, hatred, and delusion. "
"But what is the path, what is the way to the abandoning of lust, hatred, and delusion?" "It is just this noble eightfold path, that is, right view ... right concentration. This is the path, the way to the abandoning of lust, hatred, and delusion."
"Excellent, friend, is the path , excellent the way to the abandoning of lust, hatred, and delusion. It is enough, friend Ananda, to be heedful."
Why should we give up greed, hate, and delusion?
AN 3.72 Ājīvaka Sutta: Ajivaka On one occasion the Venerable Ananda was dwelling at Kosambi in Ghosita's Park. Then a certain householder, a disciple of the Ajivakas, approached the Venerable Ananda, paid homage to him, sat down to one side, and said to him: (1) "Bhante Ananda, whose D hamma is well expounded? (2) Who in the world are practicing the good way ? (3) Who in the world are the fortunate ones?"
"Well then, householder, I will question you about this matter. You should answer as you see fit. (1) "What do you think, householder? Is the Dhamma of those who teach the abandoning of lust, hatred, and delusion well expounded or not, or how do you take it?" "The Dhamma of those who teach the abandoning of lust, hatred, and delusion is well expounded. So I take it."
(2) "Wat do you think, householder? Are those practicing for the abandoning of lust, hatred, and delusion practicing the good way in the world or not, or how do you take it?" "Those practicing for the abandoning of lust, hatred, and delusion are practicing the good way in the world. So I take it."
(3) "What do you think, householder? Are those who have abandoned lust, hatred, and delusion, cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising fortunate ones in the World or not, or how do you take it?" "Those who have abandoned lust, hatred , and delusion, cut them off at the root, made them like a palm stump ,obliterated them so that they are no more subject to future arising are fortunate ones in the world. So I take it."
"Thus, householder, you have declared- The Dhamma of those who teach the abandoning of lust, hatred, and delusion; is w ell expounded.' You. have declared ; 'Those practicing for the abandoning of lust, hatred, and delusion are practicing the good w ay in the world.' And you have declared: 'Those who have abandoned lust, hatred, and delusion, cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising are fortunate ones in the world .'"
"It is astounding and amazing, Bhante, that there is no extolling of one's own Dhamma nor any denigration of the Dhamma of others, but just the teaching of the Dhamma in its ow n sphere. The meaning is stated , but one does not bring oneself into the picture."
"Bhante Ananda, you teach the Dhamma for the abandoning of lust, hatred, and delusion, so your Dhamma is well expounded . You are practicing for the abandoning of lust, hatred , and delusion, so you are practicing the good way in the world. You have abandoned lust, hatred , and delusion, cut them off at the root, made them like a palm stump , obliterated them so that they are no more subject to future arising, so you are the fortunate ones in the world."
"Excellent, Bhante! Excellent, Bhante! The noble Ananda has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown , revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. Bhante Ananda, I now go for refuge to the Blessed One, to the Dhamma, and to the Sangha of bhikkhus. Let the Noble A nanda consider me a lay follower who from today has gone for refuge for life."
Who has good teaching and practice? AN 3.73 Mahānāmasakka Sutta: The Sakyan
On one occasion the Blessed One w as dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Now on that occasion the Blessed One had just recently recovered from, illness. Then the Sakyan Mahanama approached the Blessed One, paid homage to him, sat down to one side, and said to him : "For a long time, Bhante, I have understood the Dhamma taught by the Blessed One thus: knowledge occurs for one who is concentrated, not for one who lacks concentration. Does concentration precede knowledge, Bhante, or does knowledge precede concentration?"
Then it occurred to the Venerable Ananda: "The Blessed One has just recently recovered from his illness, yet this Mahanama the Sakyan asks him a very deep question. Let me lead Mahanam a the Sakyan off to one side and teach him the Dhamma." Then the Venerable Ananda took Mahanama the Sakyan by the arm , led him off to one side, and said to him: "The Blessed One has spoken about the virtuous behavior of a trainee and the virtuous behavior of one beyond training, the concentration of a trainee and the concentration of one beyond training, the wisdom of a trainee and the wisdom of one beyond training.
(1) "And what Mahanama, is the virtuous behavior of a trainee? Here, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. This is called the virtuous behavior of a trainee. "
(2) "And what is the concentration of a trainee? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana .... [as at 3:58 ] ... the fourth jhana.... This is called the concentration of a trainee."
(3) "And what is the wisdom of a trainee? H ere, a bhikkhu understands as it really is: This is suffering'... [as in 3:12]... 'This is the way leading to the cessation of suffering.' This is called the wisdom of a trainee. "
"When this noble disciple is thus accomplished in virtuous behavior, concentration, and wisdom , with the destruction of the taints, he realizes 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 is in this way, Mahanama, that the Blessed One has spoken about the virtuous behavior of a trainee and the virtuous behavior of one beyond training; about the concentration of a trainee and the concentration of one beyond training; about the wisdom of a trainee and the wisdom of one beyond training."
Does concentration come first, or knowledge?
AN 3.74 Nigaṇṭha Sutta: The Nigantha
On one occasion the Venerable Ananda was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then the Licchavi Abhaya and the Licchavi Panditakumara approached the Venerable Ananda, paid homage to him , and sat down to one side. The Licchavi Abhaya then said to the Venerable Ananda: "Bhante, the Nigantha Nataputta claims to be all-knowing and all-seeing and to have all-embracing knowledge and vision, [saying]: 'When I am walking, standing, sleeping, and awake, knowledge and vision are constantly an d continuously present to me. He prescribes the termination of old kammas by means of austerity and the demolition of the bridge by not creating any new kamma. Thus, through the destruction of kamma, suffering is destroyed. Through the destruction of suffering,, feeling is destroyed. Through the destruction of feeling, all suffering will be worn away. In this way, the overcoming [of suffering] takes place through this directly visible purification by wearing away. What does the Blessed One say about this?"
"Abhaya, these three kinds of wearing-away purification have been properly expounded by the Blessed One, the Arahant, the Perfectly Enlightened One who knows and sees, for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana. What three?
(1) "Here, Abhaya, a bhikkhu is virtuous... [as in 3:73 ]... Having undertaken the training rules, he trains in them. He does not create any new kamma and he terminates the old kamma having contacted it again and again. The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
(2) "When , Abhaya, this bhikkhu is thus accomplished in virtuous behavior, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhana ... [as in 3:58 ]... the fourth jhana .He does not create any new kamma and he terminates the old kamma having contacted it again and again. The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
(3) "When , Abhaya, this bhikkhu is thus accomplished in virtuous behavior and concentration, then, with the destruction of the taints, he realizes 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. He does not create any new kamma and he terminates the old kamma having contacted it again and again. The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise."
"These, Abhaya, are the three kinds of wearing -away purification that have been properly expounded by the Blessed One, the Arahant, the Perfectly Enlightened One who knows and sees, for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana."
When this was said, the Licchavi Panditakumara said to the Licchavi Abhaya: "Why, friend Abhaya, don't you thank the Venerable Ananda for his well-stated words?" "How , friend, could I not thank the Venerable Ananda for his well-stated words? If one were not to thank the Venerable Ananda for his well-stated words, one's head would split apart!"
(Do we purify ourselves by wearing out old karma?)
AN 3.75 Nivesaka Sutta: Should Be Encouraged
Then the Venerable Ananda approached the Blessed One, paid homage to him , and sat down to one side. The Blessed One then said to him : "Ananda, those for whom you have compassion and who think you should be heeded, whether friends or companions, relatives or family members, should be encouraged , settled, and established by you in three things. What three? "
(1) "They should be encouraged, settled, and established in unwavering confidence in the Buddha thus: 'The Blessed One is ... [as in 3:70 ] ... teacher of devas and humans, the Enlightened One, the Blessed One." (2) "They should be encouraged, settled, and established in unwavering confidence in the Dhammaa thus: 'The Dhamma is well expounded by the Blessed One, directly visible .. . [as in 3 :70 ].. . to be personally experienced by the wise." (3) "They should be encouraged, settled , and established in unwavering confidence in the Sangha thus: 'The Sangha of the Blessed One's disciples is practicing the good way ... [as in 3:70 ] ... the unsurpassed field of merit for the world."
"There might be, Ananda, alteration in the four great elements—-the earth element, the water element, the fire element, and the air element— but there cannot be alteration in a noble disciple who possesses unwavering confidence in the Buddha. In this context, this is alteration: that this noble disciple who possesses unwavering confidence in the Buddha could be reborn in hell, in the animal realm, or in the sphere of afflicted spirits. Such a thing is impossible. "
"There might be, Ananda, alteration in the four great elements— the earth element, the water element, the fire element, and the air element— but there cannot be alteration in a noble disciple who possesses unwavering confidence in the Dhamma ... in the Sangha. In this context, this is alteration: that this noble disciple who possesses unwavering confidence in the Sangha could be reborn in hell, in the animal realm , or in the sphere of afflicted spirits. Such a thing is impossible. "
"Ananda , those for whom you have compassion and who think you should be heeded, whether friends or companions, relatives or family members, should be encouraged , settled, and established by you in these three things."
(How to encourage and support those close to you.)
AN 3.76 Paṭhamabhava Sutta: Existence
Then the Venerable Ananda approached the Blessed One, paid homage to him , sat down to one side, and said to him : "Bhante, it is said: 'existence, existence. In what way, Bhante, is there existence?"
(1) "If, Ananda, there were no kamma ripening in the sensory realm , would sense-sphere existence be discerned ?" .''No, Bhante." "Thus, Ananda, for beings hindered by ignorance and fettered by craving , kamma is the field, consciousness the seed, and craving the moisture for their consciousness to be established in an inferior realm. In this way there is the production of renewed existence in the future."
(2) "If, Ananda, there were no kamma ripening in the form realm , would form -sphere existence be discerned ?" "No , Bhante." "Thus, Ananda, for beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for their consciousness to be established in a middling realm . In this way there is the production of renewed existence in the future. "
(3) "If, Ananda, there were no kamma ripening in the formless realm , would formless-sphere existence be discerned ?" "No , Bhante." "Thus, Ananda, for beings hindered by ignorance and fettered by craving , kamma is the field, consciousness the seed, and craving the moisture for their consciousness to be established in a superior realm . In this way there is the production of renewed existence in the future. "
"It is in this way, Ananda, that there is existence."
(How consciousness, karma, and craving create and sustain future lives.) AN 3.77 Dutiyabhava Sutta: Volition and Aspiration Then the Venerable Ananda approached the Blessed One . . . and said to him : "Bhante, it is said: 'existence, existence.' In what way , Bhante, is there existence?"
(1) "If, Ananda, there were no kamma ripening in the sensory realm , would sense-sphere existence be discerned ?" "No , Bhante." "Thus, Ananda, for beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for their volition and aspiration to be established in an inferior realm. In this way there is the production of renewed existence in the future.
(2) "If, Ananda, there were no kamma ripening in the form realm , would form -sphere existence be discerned ?" "No , Bhante." "Thus, Ananda, for beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for their volition and aspiration to be established in a middling realm . In this way there is the production of renewed existence in the future.
(3) "If, Ananda, there were no kamma ripening in the formless realm , would form less-sphere existence be discerned ?" "No , Bhante."
"Thus, Ananda, for beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for their volition and aspiration to be established in a superior realm . In this way there is the production of renewed existence in the future. "
It is in this way, Ananda, that there is existence."
(How consciousness, karma, and craving create and sustain future lives, with an emphasis on intention.)
AN 3.78 Sīlabbata Sutta: Setting Up
Then the Venerable Ananda approached the Blessed One .. . . The Blessed One then said to him: "Ananda , are all behavior and observances, [austere] lifestyles, and spiritual life fruitful when set up as the essence?"
"Not exclusively so, Bhante." "W ell then, Ananda, distinguish them." "Bhante, suppose one cultivates behavior and observances, an [austere] lifestyle, and a spiritual life, setting them up as if they w ere the essence. If unwholesome qualities then increase and wholesome qualities decline, such behavior and observances, [austere] lifestyle, and spiritual life, set up as the essence, are fruitless. But if unwholesome qualities decline and wholesome qualities increase, then such behavior and observances, [austere] lifestyle, and spiritual life, set up as the essence, are fruitful."
This is what the Venerable Ananda said. The Teacher agreed. Then the Venerable Ananda, thinking, "The Teacher has agreed. He paid homage to the Blessed One, circumambulated him keeping the right side toward him , and left. Then, not long after the Venerable Ananda had left, the Blessed One addressed the bhikkhus: "Bhikkhus, Ananda is a trainee, but it is not easy, to find one equal to him in wisdom ." (Not all spiritual paths are of equal value.)
AN 3.79 Gandhajāta Sutta: Fragrance
Then the Venerable Ananda approached the Blessed One ..... . and said to him: "Bhante, there are these three fragrances that spread with the wind but not against the wind. What three? The fragrance of roots, the fragrance of heartwood , and the fragrance of flowers. These three fragrances spread with the wind but not against the wind. Is there any fragrance that spreads with the wind, against the wind, and both with and against the wind?"
"There is, Ananda, a fragrance that, spreads with the wind, against the wind, and both with and against the wind." "But, Bhante, what is that fragrance?" "Here, Ananda, in whatever village or town ,a man or a woman has gone for refuge to the Buddha, the Dhamma, and the Sangha; he or she is virtuous and of good character, abstaining from the destruction of life, taking what is not given, sexual misconduct, false speech, and liquor, wine, and intoxicants, the basis for heedlessness; and he or she dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing— in such a case, ascetics and brahmins in [all] quarters speak praise, saying: 'In such and such a village or town a man or a woman has gone for refuge to the Buddha, the Dhamma, and the Sangha. . . delighting in giving and sharing."
"The deities and the spirits, too, speak praise, saying: "In such and such a village o r town a man or a woman has gone for refuge to the Buddha, the Dhamma, and the Sangha . . . is virtuous and of good character. . . delighting in giving and sharing."
"This, Ananda, is the fragrance that spreads with the wind, against the wind, and both with and against the wind."
The fragrance of flowers does not spread against the wind, nor the fragrance of sandal, tagara, or jasmine.
But the fragrance of good people spreads against the wind: the good person 's fragrance pervades all quarters.
(Some fragrances spread even against the wind.)
AN 3.80 Cūḷanikā Sutta: Abhibhu
Then the Venerable Ananda approached the Blessed One ...... and said to him : "Bhante, in the presence of the Blessed One I heard this; in his presence I learned this: 'Abhibhu, a disciple of the Blessed One Sikhi, while staying in the brahma world, conveyed his voice throughout a thousand fold world system. How far, Bhante, can the Blessed One, the Arahant, the Perfectly Enlightened One convey his voice ?"
"He w as a disciple, Ananda. The Tathagatas are immeasurable." A second time the Venerable Ananda said to the Blessed One: "Bhante, in the presence of the Blessed One I heard this .. . How far, Bhante, can the Blessed One, the Arahant, the Perfectly Enlightened One convey his voice?"
"He was a disciple, Ananda. The Tathagatas are immeasurable." A third time the Venerable Ananda said to the Blessed One: "Bhante, in the presence of the Blessed One I heard this .. . . How far, Bhante, can the Blessed One, the Arahant, the Perfectly Enlightened One convey his voice?"
"Have, you heard , Ananda, about a thousand fold minor world system ?" "It is the time for this, Blessed One. It is the time for this, Fortunate One. The Blessed One should speak. Having heard this from the Blessed One, the bhikkhus will retain it in mind."
"Well then, Ananda, listen and attend closely. I will speak ." "Yes, Bhante," the Venerable Ananda replied.
The Blessed One said this: (1) "A thousand times the world in which the sun and moon revolve and light up the quarters with their brightness is called a thousand fold minor world system . In that thousand fold world system there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Jambudipas, a thousand Aparagoyanas, a thousand Uttarakurus, a thousand Pubbavidehas, and a thousand four great oceans; a thousand four great kings, a thousand [heavens] of devas [ruled by] the four great kings, a thousand Tavatimsa [heavens], a thousand Yama [heavens], a thousand Tusita [heavens], a thousand [heavens] of devas who delight in creation, a thousand [heavens] of devas who control what is created by others, a thousand brahma worlds."
(2) "A world that is a thousand times a thousand fold minor world system is called a thousand-to -the-second -power middling world system ."
(3) A world that is a thousand times a thousand -to -the-second -power middling world system is called a thousand -to -the-third -power great world system . Ananda, the Tathagata can convey his voice as far as he wants in a thousand-to-the-third-power great world system ."
"But in what way, Bhante, can the Tathagata convey his voice as far as he wants in a thousand-to-the-third-power great world system ?" "Here, Ananda, the Tathagata suffuses with his radiance a thousand-to-the-third-power great world system. When those beings perceive that light, then the Tathagata projects his voice and makes them hear its sound. It is in such a way, Ananda, that the Tathagata can convey his voice as far as he wants in a thousand-to-the-third-power great world system ."
When this was said, the Venerable Ananda said to the Blessed One: "It is my good fortune! I am very fortunate that my Teacher is so powerful and mighty ."
When this was said, the Venerable Udayi said to the Venerable Ananda: "What is it to you , friend Ananda, that your Teacher is so powerful and mighty ?"
When this was said , the Blessed One said to the Venerable Udayi: "Do not say so, Udayi! Do, not say so, Udayi! Udayi, if Ananda were to die without being free of lust, then because of his confidence he would exercise celestial kingship among the devas seven times and great kingship in this Jambudipa seven times. However, in this very life Ananda will attain final nibbana."
(Ānanda gets the Buddha to talk about the scale of the universe.)
IV Ascetics : Samana Vagga AN 3.81 Samaṇa Sutta: Ascetics
"Bhikkhus, there are these three ascetic tasks to be practiced by an ascetic. What three? (1) The undertaking of the training in the higher virtuous behavior, (2) the undertaking of the training in the higher mind, and (3) the undertaking of the training in the higher wisdom .
These are the three ascetic tasks to be practiced by an ascetic. "Therefore, bhikkhus, you should train yourselves thus: 'We will have a keen desire to undertake the training in the higher virtuous behavior; we will have a keen desire to undertake the training in the higher mind; we will have a keen desire to undertake the training in the higher wisdom. It is in this way that you should train yourselves.'
(The duties of an ascetic.)
AN 3.82 Gadrabha Sutta: The Donkey
'Bhikkhus, suppose a donkey was following right behind a herd of cattle, [thinking]: 'I am a cow too, I'm a cow too.' (1) But his appearance would not be like that of the cows, (2) his braying would not be like that of the cows, and (3) his footprint would not be like that of the cows.
Yet he follows right behind a herd of cattle, [thinking]: 'I'm a cow too, I'm a cow too.' "So too, a bhikkhu might be following right behind the Sangha of bhikkhus, [thinking]: 'I'm a bhikkhu too, I'm a bhikkhu too." (1) But his desire to undertake the training in the higher virtuous behavior is not like that of the other bhikkhus; (2) his desire to undertake the training in the higher mind is not like that of the other bhikkhus; (3) his desire to undertake the training in the higher wisdom is not like that of the other bhikkhus. Yet he follows right behind the Sangha of bhikkhus, [thinking]: 'I'm a bhikkhu too, I'm a bhikkhu too.'
"Therefore, bhikkhus, you should train yourselves thus: 'We will have a keen desire to undertake the training in the higher virtuous behavior; we will have a keen desire to undertake the training in the higher mind; we will have a keen desire to undertake the training in the higher wisdom. It is in this way that you should train yourselves."
(A donkey tries to moo like a cow. It doesn’t end well.)
MN 3.83 Khetta Sutta The Field
"Bhikkhus, there are these three preliminary tasks of a farmer. What three? (1) Here, the farmer first of all thoroughly plows and harrows the field. (2) Next, he sows seeds at the proper time. (3) And then he occasionally irrigates and drains the field. These are the three preliminary tasks of a farmer. "
"So too, bhikkhus, there are these three preliminary tasks of a bhikkhu. What three? (1) The undertaking of the training in the higher virtuous behavior, (2) the undertaking of the training in the higher mind, and (3) the undertaking of the training in the higher wisdom . These are the three preliminary tasks of a bhikkhu.
"Therefore, bhikkhus, you should train yourselves thus: 'We will have a keen desire to undertake the training in the higher virtuous behavior the training in the higher mind . . . the training in the higher wisdom. It is in this way that you should train yourselves."
(The duties of a farmer are like those of a monk.) AN 3.84 Vajjiputta Sutta: The Young Vajji
Thus have I heard. On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then a certain Vajji bhikkhu approached the Blessed One, paid homage to him, and said to him : "Bhante, every half-month more than a hundred and fifty training rules come up for recitation. I cannot train in them ."
"Can you train in the three trainings, bhikkhu: the training in the higher virtuous behavior, the training in the higher mind, and the training in the higher wisdom ?" "I can, Bhante." "Therefore, bhikkhu, train in the three trainings: the training in the higher virtuous behavior, the training in the higher mind, and the training in the higher wisdom . As you train in them, you will abandon lust, hatred, and delusion. With the abandoning of lust, hatred, and delusion, you will do nothing unwholesome or resort to anything bad ."
Then, sometime later, that bhikkhu trained in the higher virtuous behavior, the higher mind , and the higher wisdom . As he trained in them , he abandoned lust, hatred, and delusion. With the abandoning of lust, hatred , and delusion, he did nothing unwholesome and did not resort to anything bad."
(What to do if you can’t keep all the rules.)
AN 3.85 Sekkha Sutta: A Trainee
Then a certain bhikkhu approached the Blessed One . . . and said to him: "Bhante, it is said: 'A trainee, a trainee.' In what way is one a trainee?" "He trains, bhikkhu, therefore he is called a trainee. And in what does he train? He trains in the higher virtuous behavior; he trains in the higher mind; he trains in the higher wisdom . He trains, bhikkhu, therefore he is called a trainee."
As the trainee trains along the straight path, the knowledge of destruction arises first immediately followed by final knowledge. Thereafter, when the fetters of existence are destroyed, for one liberated by final knowledge, the knowledge arises: "My liberation is unshakable."
(What exactly is a “trainee”?)
AN 3.86 Paṭhamasikkhā Sutta: The Process of Training (1)
"Bhikkhus, every half-m nth more than a hundred and fifty training rules come up for recitation; clansmen who desire their own good train in these. These are all comprised within these three trainings. What three? The training in the higher virtuous behavior, the training in the higher mind, and the training in the higher wisdom . These are the three trainings in which all this is comprised. "
"Here, bhikkhus, a bhikkhu fulfills virtuous behavior, but cultivates concentration and wisdom only to a moderate extent. He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason? Because I have not said that he is incapable of this. But in regard to those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his behavior is constant and steadfast. Having undertaken the training rules, he trains in them . With the utter destruction of three fetters, he is a stream~enterer no longer subject to [rebirth in] the lower world, fixed in destiny, with enlightenment as his destination. "
"Another bhikkhu fulfills virtuous behavior, but cultivates concentration and wisdom only to a moderate extent. He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason ? Because I have not said that he is incapable of this. But in regard to those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his behavior is constant and steadfast. Having undertaken the training rules, he trains in them. With the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, he is a once-returner who, after coming back to this world only one more time, will make an end of suffering."
"Another bhikkhu fulfills virtuous behavior and concentration, but cultivates wisdom only to a moderate extent. He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason? Because I have not said that he is incapable of this. But in regard to those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his behavior is constant and steadfast. Having undertaken the training rules, he trains in them . With the utter destruction of the five lower fetters, he is one of spontaneous birth, due to attain final nibbana there without returning from that world. "
"Another bhikkhu fulfills virtuous behavior, concentration, and wisdom . He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason? Because I have not said that he is incapable of this. But in regard to those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his behavior is constant and steadfast. Having undertaken the training rules, he trains in them . With the destruction of the taints, he realizes 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. "
"Thus, bhikkhus, one who cultivates in part succeeds in part; one who cultivates fully reaches fulfillment. These training rules, I say, are not barren."
(Even spiritually advanced people can break minor rules.) AN 3.87 Dutiyasikkhā Sutta: The Process of Training (2)
"Bhikkhus, every half-month more than a hundred and fifty training rules come up for recitation; clansmen who desire their own good train in these. These are all comprised within these three trainings. What three? The training in the higher virtuous behavior, the training in the higher mind, and the training in the higher wisdom. These are the three trainings in which all this is comprised. "
"Here, bhikkhus, a bhikkhu fulfills virtuous behavior, but cultivates concentration and wisdom only to a moderate extent. He falls into offenses in regard to the lesser and minor training rules and rehabilitates him self. For what reason? Because I have not said that he is incapable of this. But in regard to those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his behavior is constant and steadfast. Having undertaken the training rules, he trains in them. With the utter destruction of three fetters, he is a seven times-at-most attainer who, after roaming and wandering on among devas and humans seven times at most, makes an end of suffering. With the utter destruction of three fetters, he is a family-to-family attainer who, after roaming and wandering on among good families two or three times, makes an end of suffering. With the utter destruction of three fetters, he is a one-seed attainer who, after being reborn once m ore in human existence, makes an end of suffering. With the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, he is a once-returner who , after coming back to this world only one more time, makes an end of suffering. "
"Another bhikkhu fulfills virtuous behavior and concentration, but cultivates wisdom only to a moderate extent. He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason ? Because I have not said that he is incapable of this. But in regard to those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his behavior is constant and steadfast. Having undertaken the training rules, he trains in them. With the utter destruction of the five lower fetters, he is one bound upstream , heading toward the Akanittha realm ., . an attainer of nibbana through exertion . . . an attainer of nibbana without exertion . . . an attainer of nibbana upon landing ... an attainer of nibbana in the interval."
"Another bhikkhu fulfills virtuous behavior, concentration, and wisdom . He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason? Because I have not said that he is incapable of this. But in regard to those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his behavior is constant and steadfast. Having undertaken the training rules, he trains in them. With the destruction of the taints, he realizes 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. "
"Thus, bhikkhus, one who cultivates in part succeeds in part; one who cultivates fully reaches fulfillment. These training rules, I say, are not barren."
(Even spiritually advanced people can break minor rules.)
AN 3.88 Tatiyasikkhā Sutta: The Process of Training (3)
"Bhikkhus, every half-month more than a hundred and fifty training rules come up for recitation; clansmen who desire their own good train in these. These are all comprised within these three trainings. What three? The training in the higher virtuous behavior, the training in the higher mind, and the training in the higher wisdom . These are the three trainings in which all this is comprised. "
"Here, bhikkhus, a bhikkhu fulfills virtuous behavior, concentration, and wisdom . He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason? Because I have not said that he is incapable of this. But in regard to those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his behavior is constant and steadfast. Having undertaken the training rules, he trains in them . With the destruction of the taints, he realizes for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered up on it, he dwells in it. "
"If he does not attain and penetrate this, with the utter destruction of the five lower fetters, he is an attainer of nibbana in the interval. If he does not attain and penetrate this, with the utter destruction of the five lower fetters, he is an attainer of nibbana upon landing . . . an attainer of nibbana without exertion . . . an attainer of nibbana through exertion . . . one bound upstream , heading toward the Akanittha realm . "
"If he does not attain and penetrate this, with the utter destruction of three fetters and with the diminishing of greedy hatred , and delusion, he is a once-returner who, after coming back to this world only one more time, makes an end of suffering. If he does not attain and penetrate this, with the utter destruction of three fetters, he is a one-seed attainer who, after being reborn once more in human existence, makes an end of suffering. If he does not attain and penetrate this, with the utter destruction of three fetters, he is a family-to-family attainer who , after roaming and wandering on among good families two or three times, makes an end of suffering. If he does not attain and penetrate this, with the utter destruction of three fetters, he is a seven-times-at-most attainer who, after roaming and wandering on among devas and humans seven times at most, makes an end of suffering."
"Thus, bhikkhus, one who cultivates fully reaches fulfillment; one who cultivates in part succeeds in part. These training rules, I say, are not barren."
(Even spiritually advanced people can break minor rules.)
AN 3.89 Paṭhamasikkhattaya Sutta: The Trainings (1)
"Bhikkhus, there are these three trainings. What three? The training in the higher virtuous behavior, the training in the higher mind, and the training in the higher wisdom . "
"And what, bhikkhus, is the training in the higher virtuous behavior? Here, a bhikkhu is virtuous.. . . Having undertaken the training rules, he trains in them. This is called the training in the higher virtuous behavior. "
"And what, bhikkhus, is the training in the higher mind? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana . . . the fourth jhana .. . . This is called the training in the higher mind.. "
"And what, bhikkhus, is the training in the higher wisdom ? Here, a bhikkhu understands as it really is: 'This is suffering' . . . 'This is the way leading to the cessation of suffering.' This is called the training in the higher wisdom . "These, bhikkhus, are the three trainings."
(The three trainings explained, to seeing the truths.)
AN 3.90 Dutiyasikkhattaya Sutta: The Trainings (2)
"Bhikkhus, there are these three trainings. What three? The training in the higher virtuous behavior, the training in the higher mind, and the training in the higher wisdom .. "
"And what, bhikkhus, is the training in the higher virtuous behavior? Here, a bhikkhu is virtuous.. . . Having undertaken the training rules, he trains in them. This is called the training in the higher virtuous behavior. "
"And what, bhikkhus, is the training in the higher mind? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana . . . the fourth jhana ... .This is called the training in the higher mind. "
"And what, bhikkhus, is the training in the higher wisdom ? Here, with the destruction of the taints, a bhikkhu realizes 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."
"These, bhikkhus, are the three trainings."
Energetic, strong, and resolute, meditative, mindful, the faculties guarded, one should practice the higher virtue, the higher mind, and the higher wisdom .
As before, so after; as after, so before; as below , so above; as above, so below; as by day, so at night; as at night, so by day, having overcome all quarters, with measureless concentration.
They call him a trainee on the path, whose conduct has been well purified. They call him enlightened in the world, a wise one who has fulfilled the practice.
For one freed by craving's destruction, with the cessation of consciousness the emancipation of the mind is like the extinguishing of a lamp.
(The three trainings explained, to perfection.)
AN 3.91Saṅkavā Sutta: Pankadha
On one occasion the Blessed One was wandering on tour among the Kosalans together with a large Sangha of bhikkhus w hen he reached the Kosalan town of Pankadha. He then dwelled near Pankadha. Now on that occasion the bhikkhu Kassapagotta was resident at Pahkadha. There the Blessed One instructed, encouraged , inspired, and gladdened the bhikkhus with a Dhamma talk connected with the training rules. Then, while the Blessed One was instructing . . . and gladdening the bhikkhus with a talk on the Dhamma connected with the training rules, the bhikkhu Kassapagotta became impatient and bitter, [thinking]: "This ascetic is too stringent.'
Then, having dwelled at Pahkadha as long as he wanted ,the Blessed One set out on tour toward Rajagaha. Wandering on tour, the Blessed One eventually arrived at Rajagaha. There, at Rajagaha, the Blessed One dwelled on Mount Vulture Peak. Then, not long after the Blessed One had left, the bhikkhu Kassapagotta was filled with remorse and regret, [thinking]: "It is my misfortune and loss that when the Blessed One was instructing, encouraging, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with the training rules, I became impatient and bitter, [thinking]: 'This ascetic is too stringent. Let me now go to the Blessed One and confess my transgression to him ."
Then the bhikkhu Kassapagotta cleaned up his lodging, took his bow l and robe, and set out for Rajagaha. Eventually he arrived at Rajagaha and went to Mount Vulture Peak. He approached the Blessed One, paid homage to him , sat down to one side, and said: . "Bhante, on one occasion the Blessed One was dwelling at the Kosalan town of Pankadha. There the Blessed One instructed; encouraged, inspired; and gladdened the bhikkhus with a Dhamma talk connected with the training rules. While he was instructing . . . and gladdening them , I became impatient and bitter, thinking: 'This ascetic is too stringent. Then, having dwelled at Pankadha as long as he wanted , the Blessed One set out on tour for Rajagaha. Not long after he left, I was filled with remorse and regret, thinking: 'It is my misfortune and loss that when the Blessed One was instructing . . . and gladdening the bhikkhus with a Dhamma talk connected with the training rules, I became impatient and bitter, thinking: "This ascetic is too stringent."
"Let me now go to the Blessed One and confess my transgression to him." "Bhante, I have committed a transgression in that, when the Blessed One w as instructing, encouraging, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with the training rules, I so foolishly, stupidly, and unskillfully became impatient and bitter, thinking: 'This ascetic is too stringent.' Bhante, may the Blessed One accept my transgression seen as a transgression for the sake of future restraint."
"Surely, Kassapa, you have committed a transgression in that, when I w as instructing, encouraging, inspiring, and gladdening the bhikkhus with a talk on the Dhamma connected with the training rules, you so foolishly, stupidly, and unskillfully became impatient and bitter, thinking: 'This ascetic is too stringent.' But since you see your transgression as a transgression and make amends for it in accordance with the Dhamma, we accept it. For it is growth in the Noble One's discipline that one sees one's transgression as a transgression, makes amends for it in accordance with the Dhamma, and undertakes future restraint. "
(1) "If, Kassapa, an elder bhikkhu does not desire to train and does not speak praise of undertaking the training; if he does not encourage in the training other bhikkhus who do not desire to train; and if he does not speak genuine, real, and timely praise of those bhikkhus who desire to train, I do not speak praise of such an elder bhikkhu: For what reason? Because other bhikkhus, [hearing]: 'The Teacher speaks praise of him might associate with him , and those who associate with him might follow his example. If they follow his example, this would lead to their harm and suffering for a long time. Therefore I do not speak praise of such ah elder bhikkhu. "
(2) "If, Kassapa, a bhikkhu of middle standing . . . (3) If a junior bhikkhu does not desire to train and does not speak praise of undertaking the training; if he does not encourage in the training other bhikkhus who do not desire to train; and if he does not speak genuine, real, and timely praise of those bhikkhus who desire to train , I do not speak praise of such a junior bhikkhu. For what reason? Because other bhikkhus, [hearing]: 'The Teacher speaks praise of him might associate with him , and those who associate with him might follow his example. If they follow his example, this would lead to their harm and suffering for a long time. Therefore I do not speak praise of such a junior bhikkhu.
(1) "If, Kassapa, an elder bhikkhu desires to train and speaks praise of undertaking the training; if he encourages in the training other bhikkhus who do not desire to train; and if he speaks genuine, real, an a timely praise of those bhikkhus who desire to train , I speak praise of such an elder bhikkhu. For what reason ? Because other bhikkhus, [hearing]: 'The Teacher speaks praise of him , might associate with him , and those who associate with him might follow his example. If they follow his example, this would lead to their welfare and happiness for a long time. Therefore I speak praise of such an elder bhikkhu ."
(2) "If, Kassapa, a bhikkhu of middle standing... (3) If a junior bhikkhu desires to train and speaks praise of undertaking the training; if he encourages in the training other bhikkhus who do not desire to train; and if he speaks genuine, real, and timely praise of those bhikkhus who desire to train, I speak praise of such a junior bhikkhu. For what reason? Because other bhikkhus, [hearing]: 'The Teacher speaks praise of him might associate with him , and those who associate with him might follow his example. If they follow his example, this would lead, to their welfare and happiness for a long time. Therefore I speak praise of such a junior bhikkhu."
(A monk is critical of the Buddha, but later feels remorse.) V A lump of salt : Lonakapalla VaggaAN 3.92 Accāyika Sutta: Urgent
"Bhikkhus, there are these three urgent tasks of a farmer. What three? (1) First, the farmer swiftly yet thoroughly plows the field and swiftly yet thoroughly harrows it. (2) Next, he swiftly sows seeds. (3) And then he swiftly irrigates and drains the field. These are the three urgent tasks of a farmer. "
"This farmer has no psychic potency or spiritual might [by which he could command ]: 'Let my crops start growing today! Let them mature tomorrow ! Let them bear grain the day after tomorrow !' But, with the change of seasons, there comes a time when the crops grow , mature, and bear grain. "
"So too, bhikkhus, there are these three urgent tasks of a bhikkhu. What three? (1) The undertaking of the training in the higher virtuous behavior, (2) the undertaking Of the training in the higher mind, and (3) the undertaking of the training in the higher wisdom . These are the three urgent tasks of a bhikkhu. "
"This bhikkhu has no psychic potency or spiritual might [by which he could command ]: "Let my mind be liberated from the taints by non-clinging today, or tomorrow, or the day after tomorrow !' Rather as this bhikkhu trains in the higher virtuous behavior, the higher mind, and the higher wisdom, there comes an occasion when his mind is liberated from the taints by non-clinging. "
"Therefore, bhikkhus, you should train yourselves thus: 'We will have a keen desire to undertake the training in the higher virtuous behavior, the training in the higher mind, and the training in the higher wisdom. It is in this way that you should train yourselves."
(Neither a farmer or a monk makes their work bear fruit any faster just by wishing for it.)
AN 3.93 Paviveka Sutta: Solitude
"Bhikkhus, wanderers of other sects prescribe these three kinds of solitude. What three? Solitude with respect to robes, solitude with respect to alms food, and solitude with respect to lodgings."
"This, bhikkhus, is what wanderers of other sects prescribe as solitude with respect to robes: they wear hemp robes, robes of hemp-mixed cloth , shroud robes, rag-robes; robes made from tree bark., antelope hides, strips of antelope hide; robes of kusa grass, bark fabric, or wood-shavings fabric; a blanket made of head hair or of animal wool, a covering made of owls' wings. That is what wanderers of other sects prescribe as solitude with respect to robes."
"This is what wanderers of other sects prescribe as solitude with respect to alms food: they eat greens, millet, forest rice, hide-parings, moss, rice bran , the scum of rice, sesamum flour, grass, or cow dung. They subsist on forest roots and fruits; they feed on fallen fruits. That is what wanderers of other sects prescribe as solitude with respect to alms food.... "
"This is what wanderers of other sects prescribe as solitude with respect to lodgings: a forest, the foot of a tree, a charnel ground, remote lodgings in forests and jungle groves, the open air, a heap of straw , a chaff-house. That is what wanderers of other sects prescribe as solitude with respect to lodgings. "
"These are the three kinds of solitude that wanderers of other sects prescribe. "
"In this Dhamma and discipline, bhikkhus, there are these three kinds of solitude for a bhikkhu. What three? " "Here, (1) a bhikkhu is virtuous; he has abandoned immorality and remains secluded from it. (2) He holds right view ; he has abandoned wrong view and remains secluded from it. (3) He is one whose taints are destroyed : he has abandoned the taints and remains secluded from them . "
When a bhikkhu is virtuous, one who has abandoned immorality and remains secluded from it; when he is one of right view , who has abandoned wrong view and remains secluded from it; when he is one whose taints are destroyed, who has abandoned the taints and remains secluded from them , he is then called a bhikkhu who has attained the foremost, attained the core, one who is pure and established in the core. "
"Suppose, bhikkhus, there is a farmer whose field of hill rice has ripened: The farmer would swiftly have the plants cut. Then he would swiftly have the plants collected. Then he would swiftly have them transported [to the threshing place]. Then he would swiftly pile them up, have them threshed, get the straw removed, get the chaff removed, and winnow it. Then he would swiftly have it brought over, get it pounded, and get the husks removed. In this way, the farmer's grains of rice would be foremost, attained the core, pure, and established in the core. "
"So too, bhikkhus, when a bhikkhu is virtuous. . . one of right view ,. . one who has abandoned the taints and remains secluded from them, he is then called a bhikkhu w ho is foremost, attained the core, pure, and established in the core."
(Seclusion as depicted in other paths and by the Buddha.)
AN 3.94 Sarada Sutta: Autumn
"Bhikkhus, just as, in the autumn, when the sky is clear and cloudless, the sun, ascending in the sky, dispels all darkness from space as it shines and beams and radiates, so too, when the dust-free, stainless Dhamma-eye arises in the noble disciple, then, together with the arising of vision, the noble disciple abandons three fetters: personal-existence view , doubt, and wrong grasp of behavior and observances."
"Afterward, when he departs from two states, longing and ill will, then, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhana, which consists of rapture and pleasure born of seclusion , accompanied by thought and examination; If, bhikkhus, the noble disciple should pass aw ay on that occasion, there is no fetter bound by which he might return to this world ."
(The clarity of stream-entry is like a cloudless spring sky.)
AN 3.95 Parisā Sutta: Assemblies
"Bhikkhus, there are these three kinds of assemblies.What three? The assembly of the foremost, the divided assembly, and the harmonious assembly.
(1) "And what, bhikkhus, is the assembly of the foremost? Here, in this kind of assembly the elder bhikkhus do not become luxurious and lax, but discard backsliding and take the lead in solitude; they arouse energy for the attainment of the as-yet unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. Those in the next generation follow their example. They too do not become luxurious and lax, but discard backsliding and take the lead in solitude; they too arouse energy for the attainment of the as-yet unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is called the assembly of the foremost.
(2) "And what is the divided assembly? Here, the assembly in which the bhikkhus take to arguing and quarreling and fall into disputes, stabbing each other with piercing words, is called the divided assembly.
(3) "And what is the harmonious assembly? Here, the assembly in which the bhikkhus dwell in concord , harmoniously, without disputes, blending like milk and water, viewing each other with eyes of affection, is called the harmonious assembly. "
"When the bhikkhus dwell in concord , harmoniously, without disputes, blending like milk and water, viewing each other with eyes of affection, on that occasion they generate much merit. On that occasion the bhikkhus dwell in a divine abode, that is, in the liberation of mind through altruistic joy.. When one is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. " "Just as, when it is raining and the rain pours down in thick droplets on a mountain top, the water flows down along the slope and fills the clefts, gullies, and creeks; these, becoming full, fill up the pools; these, becoming full, fill up the lakes; these, becoming full, fill up the stream s; these, becoming full, fill up the rivers; and these, becoming full, fill up the ocean; so too, when the bhikkhus dwell in concord , harmoniously, without disputes, blending like milk and water, viewing each other with eyes of affection, on that occasion they generate much merit. On that occasion the bhikkhus dwell in a divine abode, that is, in the liberation of mind through altruistic joy. When one is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated."
"These, bhikkhus, are the three kinds of assemblies."
(Assemblies that are the best, or divided, or harmonious. A harmonious assembly lead the mind to happiness and stillness.)
AN 3.96 Paṭhamaājānīya Sutta: Thoroughbred (1) "Bhikkhus, possessing three factors a king's excellent thoroughbred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What three? Here, a king's excellent thoroughbred horse possesses beauty , strength , and speed. Possessing these three factors, a king's excellent thoroughbred horse is . . . reckoned as a factor of kingship. "
"So too, possessing three qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What three? Here, a bhikkhu possesses beauty, strength, and speed
(1) "And how does a bhikkhu possess beauty? Here, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing d anger in minute faults. Having undertaken the training rules, he trains in them. It is in this w ay that a bhikkhu possesses beauty. (2) "And how does a bhikkhu possess strength? Here, a bhikkhu arouses energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. It is in this way that a bhikkhu possesses strength. " (3) "And how does a bhikkhu possess speed? Here, a bhikkhu 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 w ay leading to the cessation of suffering.' It is in this way that a bhikkhu possesses speed. "
Possessing these three qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world ."
(A monk is beautiful, strong, and fast like a thoroughbred horse: to seeing the truths.) AN 3.97 Dutiyaājānīya Sutta: Thoroughbred (2)
[All as in 3:96, with only the following difference in factor (3):] "And how does a bhikkhu possess speed ? Here, with the utter destruction of the five lower fetters, a bhikkhu is one of spontaneous birth, due to attain final nibbana there without ever returning from that world. It is in this way that a bhikkhu possesses speed. "
"Possessing these three qualities, a bhikkhu is . . . an unsurpassed field of merit for the world ."
(A monk is beautiful, strong, and fast like a thoroughbred horse: to non-return.)
AN 3.98 Tatiyaājānīya Sutta: Thoroughbred (3)
[All as in 3:96, with only the following difference in factor (3):] "And how does a bhikkhu possess speed? Here, with the destruction of the taints, a bhikkhu 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 is in this way that a bhikkhu possesses speed. "
"Possessing these three qualities, a bhikkhu is . . . an unsurpassed field of merit for the world ."
(A monk is beautiful, strong, and fast like a thoroughbred horse: to perfection.)
AN 3.99 Potthaka Sutta: Bark Fabric
"Bhikkhus, when it is new, cloth made of bark fabric is ugly, uncomfortable, and of little value. When it has been worn, cloth made of bark fabric is ugly, uncomfortable, and of little value. When it is old, cloth made of bark fabric is still ugly, uncomfortable, and of little value. They use old cloth made of bark fabric for cleaning pots or they discard it on a rubbish heap. "
(i) "So too, bhikkhus, if a junior bhikkhu is immoral, of bad character, this, I say, counts as his ugliness. Just as cloth made of bark fabric is ugly, so, I say, this person is similar. "
(ii) "For those who associate with him , resort to him, attend on him , and follow his example, this leads to their harm and suffering for a long time. This, I say, counts as his uncomfortableness. Just as cloth made of bark fabric is uncomfortable, so, I say, this person is similar. "
(iii) "When he accepts a robe, alms food, lodging, and medicines and provisions for the sick, this [acceptance] is not of great fruit and benefit for those [who offer such things]- This, I say, counts as his being of little value. Ju st as cloth made of bark ; fabric is of little value, so, I say, this person is similar.
(2) "If a bhikkhu of middle standing . . .
(3) "If an elder bhikkhu is immoral, of bad character, this, I say, counts as his ugliness.-.. . [all as above].. . Just as cloth made of bark fabric is of little value, so, I say , this person is similar. "If such an elder bhikkhu speaks in the midst of the Sangha, the bhikkhus say to him: 'What gives you , an incompetent fool, the right to speak? Do you think you too are entitled to speak?' He then becomes angry and displeased and utters speech on account of which the Sangha expels him , as if [discarding] the clothing made of bark fabric on the rubbish heap ."
"When it is new, bhikkhus, cloth from Kasi is beautiful, comfortable, and of great value. When it has been worn, cloth from Kasi is beautiful, comfortable, and of great value. When it is old, cloth from Kasi is beautiful, comfortable, and of great value. They use old cloth from Kasi as a wrapping for gems or they, deposit it in a fragrant casket. "
(1) (i) "So too, if a junior bhikkhu is virtuous, of good character this, I say, counts as his beauty. Just as cloth from Kasi is beautiful, so, I say, this person is similar. "
(ii) "For those who associate with him , resort to him , attend on him , and follow his example, this leads to their welfare and happiness for a long time. This, I say , counts as his comfortableness. Just as cloth from Kasi is comfortable, so, I say, this person is similar."
(iii) "When he accepts a robe, alms food , lodging, and medicines and provisions for the sick , this [acceptance] is of great fruit and benefit for those [who offer such things]. This, I say, counts as his being of great value. Just as cloth from Kasi is of great value, so, I say, this person is similar."
(2) "If a bhikkhu of middle standing . . . " (3) "If an elder bhikkhu is virtuous, of good character, this, I say, counts as his beauty .. . . [all as above ]. . . Just as cloth from Kasi is of great value, so, I say, this person is similar. "
"If such an elder bhikkhu speaks in the midst of the Sangha, the bhikkhus say: 'Please let the venerable ones be quiet. An elder bhikkhu is speaking on the Dhamma and the discipline. Those words of his should be preserved , just as they deposit a cloth from Kasi in a fragrant casket."
"Therefore, bhikkhus, you should train yourselves thus: ' We will be like cloth from Kasi, not like cloth made of bark fabric.' It is in such a way that you should train yourselves."
(A bad monk is ugly and rough like jute canvas.)
AN 3.100 Loṇakapalla Sutta: A Lump of Salt
"Bhikkhus, if one were to say thus: 'A person experiences kamma in precisely the same way that he created it in such a case there could-be no living of the spiritual life and no opportunity would be seen for completely making an end of suffering. But if one were to say thus: 'When a person creates kamma that is to be experienced in a particular way, he experiences its result precisely in that way in such a case the living of the spiritual life is possible and an opportunity is seen for completely making an end of suffering."
"Here, bhikkhus, some person has created trifling bad kamma yet it leads him to hell, while some other person here has created exactly the same trifling kamma yet it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue]. "
"What kind of person creates trifling bad kamma that leads him to hell? Here, some person is undeveloped in body, virtuous behavior, mind, and wisdom ; he is limited and has a mean character, and he dwells in suffering. When such a person creates trifling bad kamma, it leads him to hell. . "
"What kind of person creates exactly the same trifling bad kamma and yet it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue]? Here, some person is developed in body, virtuous behavior, mind, and wisdom . H e is unlimited and has a lofty character, and he dwells without measure. When such a person creates exactly the same trifling bad kamma, it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue]."
(1) "Suppose a man would drop a lump of salt into a small bowl of water. What do you think, bhikkhus? Would that lump of salt make the small quantity of water in the bowl salty and undrinkable?" "Yes , Bhante. For what reason? Because the water in the bowl is limited, thus that lump of salt would make it salty and undrinkable."
"But suppose a m an would drop a lump of salt into the river Ganges. What do you think, bhikkhus? Would that lump of salt make the river Ganges become salty and undrinkable?" "No , Bhante. For what reason? Because the river Ganges contains a large volume of water, thus that lump of salt would not make it salty and undrinkable."
"So too, bhikkhus, some person here has created trifling bad kamma yet it leads him to hell, while some other person here has created exactly the same trifling kamma yet it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue]."
"What kind of person creates trifling bad kamma that leads him to hell? Here, some person is undeveloped in body, virtuous behavior, mind, and wisdom . When such a person creates a trifling bad kamma, it leads him to hell. "
"What kind of person creates exactly the same trifling bad kamma and yet it is to be experienced in this very life, without even a slight [residue] being seen, much less an abundant [residue]? Here, some person is developed in- body, virtuous behavior, mind, and wisdom . When such a person has created exactly the same trifling bad kamma, it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue]. "
(2) "Here bhikkhus, someone is imprisoned for [stealing] half a kahapana, a kahapana, or a hundred kahapanas, while someone else is not imprisoned for [stealing] the same amount of money. "
"What kind of person is imprisoned for [stealing] half a kahapana, a kahapana, or a hundred kahapanas? Here, someone is poor, with little property and wealth. Such a person is imprisoned for [stealing] half a kahapana, a kahapana, or a hundred kahapanas. "
"What kind of person is not imprisoned for [stealing] half a kahapana, a kahapana, or a hundred kahapanas? Here, someone is rich , with much money and wealth. Such a person is not imprisoned for [stealing] half a kahapana, a kahapana, or a hundred kahapanas. "
"So too, bhikkhus, some person has created trifling bad kamma yet it leads him to hell, while some other person here has created exactly the same trifling kamma yet it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue]. "
"What kind of person creates trifling bad kamma that leads him to hell? Here, some person is undeveloped in body ... and wisdom . When such a person has created trifling bad kamma, it leads him to hell. "
"What kind of person creates exactly the same trifling bad kamma and yet it is to be experienced in this very life, without even a slight [residue] being seen, much less an abundant [residue]? Here, some person is developed in body, virtuous behavior, mind, and wisdom . When such a person has created exactly the same trifling bad kamma, it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue]."
(3) "Bhikkhus, take the case of a sheep merchant or butcher, who can execute, imprison, fine, or otherwise penalize someone who has stolen one of his sheep but can't do so to someone else who has stolen his sheep. "
"What kind of person can the sheep merchant or butcher execute, imprison, fine, or otherwise penalize for stealing a sheep? One who is poor, with little property and wealth. The sheep merchant or butcher can execute, imprison, fine, or otherwise penalize such a person for stealing a sheep. . "
"What kind of person can't the sheep merchant or butcher execute, imprison, fine, or otherwise penalize for stealing a sheep? One who is rich, with a lot of money and wealth, a king or royal minister. The sheep merchant or butcher can't execute, imprison, fine, or otherwise penalize such a person for stealing a sheep; he can only plead with him: 'Sir, return m y sheep or pay me for it.' "
"So too, bhikkhus, some person has created trifling bad kamma yet it leads him to hell, while some other person here has created exactly the same trifling kamma yet it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue]. "
"What kind of person creates trifling bad kamma that leads him to hell? Here, some person is undeveloped in body, virtuous behavior, mind, and-wisdom; he is limited and has a mean character, and he dwells in suffering. When such kind of person has created a trifling bad kamma, it leads him to hell. "
"What kind of person creates exactly the same trifling bad kamma and yet it is to be experienced in this very life, without even a slight [residue] being seen, much less an abundant [residue]? Here, some person is developed in body , virtuous behavior, mind, and wisdom . He is unlimited and has a lofty character, and he dwells without measure. When such a person has created exactly the same trifling bad kamma, it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue ]."
"If, bhikkhus, one were to say thus: 'A person experiences kamma in precisely the same way that he created it,' in such a case there could be no living of the spiritual life and no opportunity would be seen for completely making an end of suffering. But if one were to say thus: 'When a person creates kamma that is to be experienced in a particular way, he experiences its result precisely in that way, in such a case the living of the spiritual life is possible and an opportunity is seen for completely making an end of suffering."
(If deeds were experienced exactly as performed, there could be no spiritual practice.)
AN 3.101 Paṃsudhovaka Sutta: The Soil Remover
"Bhikkhus, there are gross defilements of gold: soil, grit and gravel. Now the soil remover or his apprentice first pours the gold into a trough and washes, rinses, and cleans it. When that has been removed and eliminated, there still remain middle size defilements in the gold: fine grit and coarse sand. The soil remover or his apprentice washes, rinses, and cleans it again. When that has been removed and eliminated, there still remain subtle defilements in the gold: fine sand and black dust. So the soil remover or his apprentice washes, rinses, and cleans it again. When that has been removed and eliminated, only grains of gold remain. "
"The goldsmith or his apprentice now pours the gold into a melting pot, and fans it, melts it, and smelts it. But even when this has been done, the gold is not yet settled and the dross has not yet been entirely removed. The gold is not yet malleable, wieldy, and luminous, but still brittle and not properly fit for work. "
"But as the goldsmith or his apprentice continues to fan, melt, and smelt the gold, a time comes when the gold is settled and the dross has been entirely removed, so that the gold becomes malleable, wieldy, and luminous, pliant and properly fit for work. Then whatever kind of ornament the goldsmith wishes to make from it— whether a bracelet, earrings, a necklace, or a golden garland — he can achieve his purpose. "
"So too, bhikkhus, when a bhikkhu is devoted to the higher mind, (1) there are in him gross defilements: bodily, verbal, and mental misconduct. An earnest, capable bhikkhu abandons, dispels, terminates, and obliterates them . When this has been done, (2) there remain in him middling defilements: sensual thoughts, thoughts of ill will, and thoughts of harming. An earnest, capable bhikkhu abandons, dispels, terminates, and obliterates them. When this has been done, (3) there remain in him subtle defilements: thoughts about his relations, thoughts about his country, and thoughts about his reputation.
An earnest, capable bhikkhu abandons, dispels, terminates, and obliterates them . When this has been done, then there remain thoughts connected with the Dhamma. That concentration is not peaceful and sublime, not gained by full tranquilization, not attained to unification , but is reined in and checked by forcefully suppressing [the defilements]."
"But, bhikkhus, there comes a time when his mind becomes internally steady, composed , unified, and concentrated. That concentration is peaceful and sublime, gained by full tranquilization, and attained to unification; it is not reined in and checked by forcefully suppressing [the defilements]. Then, there being a suitable basis, he is capable of realizing any state realizable by direct knowledge toward which he might incline his mind."
"If he wishes: 'May I wield the various kinds of psychic potency: having been one, may I become many; having been many, may I become one; .may I appear and vanish; may I go unhindered through a w all, through a rampart, through a mountain as though through space; may I dive in and out of the earth as though it were water; may I walk on water without sinking as though it w ere earth; seated cross-legged, may I travel in space like a bird; with my hand may I touch and stroke the moon and sun so powerful and mighty; may I exercise mastery with the body as far as the brahma world he is capable of realizing it, there being a suitable basis. "
"If he wishes: 'May I, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds, the divine and human , those that are far as well as near,' he is capable of realizing it, there being a suitable basis. "
"If he wishes: 'May I understand the minds of other beings and persons, having encompassed them with my own mind. May I understand a mind with lust as a mind with lust and a mind without lust as a mind without lust; a mind with hatred as a mind with hatred and a mind without hatred as a mind without hatred; a mind with delusion as a mind with delusion and a mind without delusion as a mind without delusion; a contracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; a liberated mind as liberated and an unliberated mind as unliberated he is capable of realizing it, there being a suitable basis. "
"If he wishes: 'May I recollect my manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-dissolution, many eons of world evolution, many eons of world-dissolution and world-evolution thus: "There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such m y life span ; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here "-may I thus recollect my manifold past abodes with their aspects and details he is capable of realizing it, there being a suitable basis. "
"If he wishes: 'May I, with the divine eye, which is purified and surpasses the human , see beings passing away and being reborn, inferior and superior, beautiful and ugly; fortunate and unfortunate, and understand how beings fare in accordance with their kamma thus: "These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma based on wrong view , with the breakup of the body , after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, w ho did not revile the noble ones, who held right view, and undertook kamma based on right view , with the breakup of the body, after death, have been reborn in a good destination, in the heavenly world "— thus with the divine eye, which is purified and surpasses the human, may I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare in accordance with their kamma he is capable of realizing it, there being a suitable basis. . "
"If he wishes: 'May I, with the destruction of the taints, in this very life realize for myself with direct knowledge the taintless liberation of mind, liberation by wisdom , and having entered upon it, may I dwell in it he is capable of realizing it, there being a suitable basis."
(Meditation is like purifying gold. A meditator should progressively eliminate more refined corruptions.)
AN 3.102 Nimitta Sutta: A Goldsmith
"Bhikkhus, when a bhikkhu is devoted to the higher mind, from time to time he should give attention to three marks. (1) From time to time he should give attention to the mark of concentration, (2) from time to time to the mark of exertion,, and (3) from time to time to the m ark of equanimity. "
"If a bhikkhu devoted to the higher mind attends exclusively to the mark of concentration, it is possible that his mind will veer toward laziness. If he attends exclusively to the mark of exertion, it is possible that his mind will veer toward restlessness. If he attends exclusively to the mark of equanimity, it is possible that his mind will not be properly concentrated for the destruction of the taints. But when a bhikkhu devoted to the higher mind from time to time gives attention to the mark of concentration, from time to time to the mark of exertion, and from time to time to the mark of equanimity, his mind becomes malleable, wieldy, and luminous, pliant and properly concentrated for the destruction of the taints. "
"Suppose, bhikkhus, a goldsmith or his apprentice would prepare a furnace, heat up the crucible, take some gold with tongs, and put it into the crucible. Then from time to time he would blow on it, from time to time sprinkle water over it, and from time to time just look on. If the goldsmith or his apprentice were to exclusively blow on the gold, it is possible that the gold would just burn up. If he were to, exclusively sprinkle water on the gold , it is possible the gold would cool down. If he were exclusively to just look on, it is possible the gold would not reach the right consistency. But if the goldsmith or his apprentice from time to time blows on it, from time to time sprinkles water over it, and from time to time just looks on, the gold would become malleable, wieldy, and luminous, pliant and properly fit for work. Then whatever kind of ornament the goldsmith wishes to make from it— whether a bracelet,, earrings, a necklace, or a golden garland— he can achieve his purpose. "
"So too, when a bhikkhu is devoted to the higher mind, from time to time he should give attention to three marks. From time to time he should give attention to the mark of concentration, from time to time to the mark of exertion, and from time to time to the mark of equanimity. "
"If a bhikkhu devoted to the higher mind attends exclusively to the m ark of concentration, it is possible that his mind will veer toward laziness. If he attends exclusively to the mark of exertion, it is possible that his mind will veer toward restlessness. If he attends exclusively to the mark of equanimity, it is possible that his mind will not be properly concentrated for the destruction of the taints. But when from time to time he gives attention to the mark of concentration, from time to time to the mark of exertion, and from time to time to the mark of equanimity, his mind becomes malleable, wieldy, and luminous, not brittle but properly concentrated for the destruction of the taints. Then, there being a suitable basis, he is capable of realizing any state realizable by direct knowledge toward which he might incline his mind. "
"If he wishes: 'May I wield the various kinds of psychic potency '. . . [all as in 3:101 , down to :]. . .. If he wishes: 'May I, with the destruction of the taints, in this very life realize for myself with direct knowledge the taintless liberation of mind, liberation by wisdom , and having entered upon it, may I dwell in it he is capable of realizing it, there being a suitable basis."
(Meditation is like purifying gold. A meditator should focus on different aspects at different times in order to proceed smoothly.)
References 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)