I Enlightenment , II Bound for the plane of of Misery, III Bharandu , IV A Warrior, V Auspicious, VI Ways of Practice , VII Course of Kamma Repetition Series & VIII Lust and so forth repetition series
I Enlightenment : Sambodha Vagga
AN 3.103 Pubbevasambodha Sutta: Before
"Bhikkhus, before my enlightenment, while I was just a bodhisatta, not yet fully enlightened, it occurred to me: (1) 'What is the gratification in the world? (2) What is the danger in it? (3) What is the escape from it?'
"Then, bhikkhus. it occurred to me: 'The pleasure and joy that arise in dependence on the world: this is the gratification in the world. That the world is impermanent, suffering, and subject to change: this is the danger in the world. The removal and abandonment of desire and lust for the world, this is the escape from the world ."
"So long, bhikkhus, as I did not directly know as they really are the gratification in the world as gratification, the danger as danger, and the escape from it as escape, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this population with its ascetics and brahmins, its devas and humans. But when I directly knew as it really is the gratification in the world as gratification , the danger as danger, and the escape from it as escape, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with . . . its devas and humans.. "
"The knowledge arid vision arose in me: 'Unshakable is my liberation of mind; this is my last birth; now there is no m ore renewed existence.'"
(Before awakening, Siddhattha reflected on gratification, danger and escape in the world.)
AN 3.104 Paṭhamaassāda Sutta: Gratification
(1)"Bhikkhus, I set out seeking the gratification in the world. Whatever gratification there is in the world— that I found. I have clearly seen with wisdom just how far the gratification in the world extends. (2) "I set out seeking the danger in the world. Whatever danger there is in the world— that I found. I have clearly seen with wisdom just how far the danger in the world extends. (3) "I set out seeking the escape from the world. Whatever escape there is from the world— that I found. I have clearly seen with wisdom just how far the escape from the world extends. "
'So long, bhikkhus, as I did not directly know as they really are the gratification in the world as gratification, the danger as danger, and the escape from it as the escape, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans. But when I directly knew as it really is the gratification in the world as gratification , the danger as danger, and the escape from it as escape, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with . . . its devas and humans. "
"The knowledge and vision arose in me: 'Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence."'
(The Buddha became awakened by understanding gratification, danger and escape.)
AN 3.105 Dutiyaassāda Sutta: Gratification (2)
"Bhikkhus, (1) if there were no gratification in the world, beings would not become enamored of it; but because there is gratification in the world, beings become enamored of it. (2) If there were no danger in the world, beings would not become disenchanted with it; but because there is danger in the world, beings become disenchanted with it. (3) If there were no escape from the world, beings would not escape from it; but because there is an escape from the world, beings escape from it,
"So long, bhikkhus, as beings have not directly known as they really are the gratification in the world as gratification, the danger as danger, and the escape from it as escape, they have not escaped from this world with its devas, Mara, and Brahma, from this population with its ascetics and brahmins, its devas and humans; they have not become detached from it, released from it, nor do they dwell with a mind rid of barriers. But when beings have directly know n as it really is the gratification in the world as gratification, the danger as danger, and the escape from it as escape, then they have escaped from this world with . . . its devas and humans; they have become detached from it, released from it, and they dwell with a mind rid of barriers."
(Gratification, danger and escape are essential to both binding and freeing.)
AN 3.106 Samaṇabrāhmaṇa Sutta: Ascetics
"Bhikkhus, those ascetics or brahmins who do not understand as it really is (1) the gratification in the world as gratification, (2) the danger as danger, and (3) the escape from it as escape: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct know ledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood. "
"But those ascetics and brahmins who understand as it really is the gratification in the world as gratification, the danger as danger, and the escape from it as escape: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for them selves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
(Real ascetics understand gratification, danger and escape.)
AN 3.107 Ruṇṇa Sutta: Wailing
"Bhikkhus, (1) in the Noble One's discipline, singing is wailing. (2) In the Noble One's discipline, dancing is madness. (3) In the Noble One's discipline, to laugh excessively, displaying one's teeth, is childishness. Therefore, bhikkhus, in regard to singing and dancing [let there be] the demolition of the bridge. When you smile rejoicing in the Dhamma, you may simply show a smile."
(Song, dance, and laughter.) AN 3.108 Atitti Sutta: No Satiation
"Bhikkhus, there are three things that give no satiation by indulging in them . What three? (1) There is no satiation by indulging in sleep. (2) There is no satiation by indulging in liquor and wine. (3) There is no satiation by indulging in sexual intercourse.
These are the three things that give no satiation by indulging in them ." (Indulgences never satisfy.)
AN 3.109 Arakkhita Sutta: Peaked Roof (1)
Then the householder Anathapindika approached the Blessed One, paid homage to him , and sat down to one side. The Blessed One then said to him : "Householder, when the mind is unprotected, bodily, verbal, and mental actions are unprotected.. 'For one whose bodily, verbal, and mental deeds are unprotected, bodily, verbal, and mental actions become tainted. For one whose bodily, verbal, and mental deeds become tainted, bodily, verbal, and mental actions become rotten. One whose bodily, verbal, and mental deeds become rotten will not have a good death ."
"Suppose a house with a peaked roof is badly thatched: then the roof peak, the rafters, and the walls are unprotected; the roof peak, the rafters, and the walls become tainted; the roof peak, the rafters, and the walls become rotten. "
"So too, householder, when the mind is unprotected , bodily, verbal, and mental actions are unprotected.. . . One whose bodily, verbal, and mental deeds are rotten will not have a good death. "
"When , householder, the mind is protected, bodily, verbal, and mental actions are protected. "
" For one whose bodily, verbal, and mental deeds are protected, bodily, verbal, and mental actions do not become tainted."
For one whose bodily, verbal, and mental deeds do not become tainted, bodily, verbal, and mental actions do not become rotten. One whose bodily, verbal, and mental deeds do not become rotten will have a good death. "
"Suppose a house with a peaked roof is well thatched : then the roof peak, the rafters, and the walls are protected ; the roof peak, the rafters, and the walls do not become tainted; the roof peak, the rafters, and the walls do not become rotten. "
"So too, householder, when the mind is protected , bodily, verbal and mental actions are protected .. . . One whose bodily, verbal, and mental deeds do not become rotten will have a good death."
(Protecting your mind is like protecting a house.)
AN 3.110 Byāpanna Sutta: Peaked Roof (2)
The Blessed One then said to the householder Anathapindika: "Householder, when the mind has failed, bodily, verbal, and mental actions fail; One whose bodily, verbal, and mental deeds fail will not have a good death. "
"Suppose a house with a peaked roof is badly thatched : then the roof peak, the rafters, and the walls fail. So too, when the mind has failed, bodily, verbal, and mental actions fail. One w hose bodily, verbal, and mental deeds have failed will not have a good death. "
"Householder, when the mind has not failed, bodily, verbal, and mental actions do not fail. One whose deeds of body, speech, and mind do not fail will have a good death. " "Suppose a house with a peaked roof is well thatched : then the roof peak, the rafters, and the walls do not fail. So too, when the mind has not failed, bodily, verbal, and mental actions do not fail. One whose deeds of body, speech, and mind do not fail will have a good death ."
(A simile of a collapsing house.)
AN 3.111 Paṭhamanidāna Sutta: Causes (1)
"Bhikkhus, there are these three causes for the origination of kamma. What three? Greed is a cause for the origination of kamma; hatred is a cause for the origination of kamma; delusion is a cause for the origination of kamma.
(1) "Any kamma fashioned by greed, born of greed , caused by greed, originating from greed, is unwholesome and blameworthy and results in suffering. That kamma leads to the origination of kamma, not to the cessation of kamma."
(2) "Any kamma fashioned by hatred . . . (3) Any kamma fashioned by delusion, born of delusion, caused by delusion, originating from delusion, is unwholesome and blameworthy and results in suffering. That kamma leads to the origination of kamma, not to the cessation of kamma. "
"These are the three causes for the origination of kamma."
"There are, bhikkhus, these three [other] causes for the origination of kamma. What three? Non-greed is a cause for the origination of kamma; non-hatred is a cause for the origination of kamma; non-delusion is a cause for the origination of kamma.
(1) "Any kamma fashioned by non-greed, born of non-greed, caused by non-greed, originating from non-greed, is wholesome and blameless and results in happiness. That kamma leads to the cessation of kamma, not to the origination of kamma.
(2) "Any kamma fashioned by non -hatred . . ."
(3) "Any kamma fashioned by non-delusion, born of non-delusion, caused by non-delusion, originating from non-delusion, is wholesome and blameless and results in happiness. That kamma leads to the cessation of kamma, not to the origination of kamma. "
"These are the three [other] causes for the origination of kamma."
(Sources of deeds: greed, hate, and delusion.)
AN 3.112 Dutiyanidāna Sutta: Causes (2)
Bhikkhus, there are these three causes for the origination of kamma. What three? (1) Desire arises with reference to things in the past that are the basis for desire and lust. (2) Desire arises with reference to things in the future that are the basis for desire and lust. (3) Desire arises with reference to things presently existing that are the basis for desire and lust.
(1) "And how , bhikkhus, does desire arise with reference to things in the past that are the basis for desire and lust? One thinks about and mentally examines things in the past that are the basis for desire and lust. As one does so, desire arises. When desire springs up, one is fettered by those things. The mental infatuation is what I call the fetter. It is in this way that desire arises with reference to things in the past that are the basis for desire and lust."
(2) "And how does desire arise with reference to things in the future that are the basis for desire and lust? One thinks about and mentally examines things in the future that are the basis for desire and lust. As one does so, desire arises. When desire springs up, one is fettered by those things. The mental infatuation is what I call the fetter. It is in this way that desire arises with reference to things in the future that are the basis for desire and lust. "
(3) "And how does desire arise with reference to things presently existing that are the basis for desire and lust? One thinks about and mentally examines things presently existing that are the basis for desire and lust. As one does so, desire arises. When desire springs up, one is fettered by those things. The mental infatuation is what I call the fetter. It is in this w ay that desire arises with reference to things presently existing that are the basis for desire and lust."
"These are the three causes for the origination of kamma."
"There are, bhikkhus, these three [other] causes for the origination of kamma. What three? Desire does not arise with reference to things in the past that are the basis for desire and lust. Desire does not arise with reference to things in the future that are the basis for desire and lust. Desire does not arise with reference to things presently existing that are the basis for desire and lust. "
(1) "And how, bhikkhus, does desire not arise with reference to things in the past that are the basis for desire and lust? One understands the future result of things in the past that are the basis for desire and lust. Having understood the future result, one avoids it. Having avoided it, one becomes dispassionate in mind, and having pierced through with wisdom , one sees. It is in this way that desire does not arise with reference to things in the past that are the basis for desire and lust."
(2) "And how , bhikkhus, does desire not arise with reference to things in the future that are the basis for desire and lust? One understands the future result of things in the future that are the basis for desire and lust. Having understood the future result, one avoids it. Having avoided it, one becomes dispassionate in mind and, having pierced through with wisdom , one sees. It is in this way that desire does not arise with reference to things in the future that are the basis for desire and lust. "
(3) "And how , bhikkhus, does desire not arise with reference to things presently existing that are the basis for desire and lust? One understands the future result of things presently existing that are the basis for desire an d lust. Having understood the future result, one avoids it. Having avoided it, one becomes dispassionate in mind and, having pierced through with wisdom , one sees. It is in this w a y that desire does not arise with reference to things presently existing that are the basis for desire and lust. "These are the three [other] causes for the origination of kamma."
(Sources of deeds: past, present, future.)
II Bound for the plane of Misery AN 3.113 Āpāyika Sutta: Bound for the Plane of Misery
"Bhikkhus, there are three who, if they do not abandon this [fault of theirs], are bound for the plane of misery, bound for hell. Which three?
(1) One who, though not celibate, claims to be celibate; (2) one who slanders a pure celibate leading a pure celibate life with a groundless charge of non-celibacy; and (3) one who holds such a doctrine and view as this: There is no fault in sensual pleasures and then falls into indulgence in sensual pleasures. These are the three who, if they do not abandon this [fault of theirs], are bound for the plane of misery, bound for hell."
(Hypocrisy leads to downfall.)
AN 3.114 Dullabha Sutta: Rare
"Bhikkhus, the manifestation of three [persons] is rare in the world. What three?
(1) The manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One is rare in the world. (2) A person who teaches the Dhamma and discipline proclaimed by the Tathagata is rare in the world. (3) A grateful and thankful person is rare in the world .
The manifestation of these three [persons] is rare in the world ."
(Three people hard to find.)
AN 3.115 Appameyya Sutta: Immeasurable
"Bhikkhus, there are these three kinds of persons found existing in the world. What three? The one who is easily measured, the one who is hard to measure, and the immeasurable one. "
(1) "And what, bhikkhus, is the person who is easily measured? Here, some person is restless, puffed up, personally vain, talkative, ram bling in his talk, muddle-minded, without clear comprehension, unconcentrated , with a wandering mind, with loose sense faculties. This is called the person who is easily measured." (2) "And what is the person who is hard to measure? Here, some person is not restless, puffed up, and personally vain; he is not talkative and rambling in his talk; he has mindfulness established and clearly comprehends, is concentrated, with a one-pointed mind, with restrained sense faculties. This is called the person who is hard to measure. "
(3) "And what is the person who is immeasurable? Here, a bhikkhu is an arahant, one whose taints have been destroyed. This is called the person who is immeasurable. "
These are the three kinds of persons found existing in the world "
(People who are easy to measure, hard to measure, and immeasurable.)
AN 3.116 Āneñja Sutta: Imperturbable
"Bhikkhus, there are these three kinds of persons found existing in the world. What three?
(1) "Here, bhikkhus, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non -attention to perceptions of diversity, [perceiving] space is infinite some person enters and dwells in the base of the infinity of space. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of the base of the infinity of space. The life span of the devas of the base of the infinity of space is 20,000 eons. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm , or to the sphere of afflicted spirits. But the Blessed One's disciple remains there all his life, and when he has completed the entire life span of those devas, he attains final nibbana in that very same state of existence. This is the distinction, the disparity , the difference between the instructed noble disciple and the uninstructed worldling, that is when there is future destination and rebirth."
(2) "Again, by completely surmounting the base of the infinity of space, [perceiving] consciousness is infinite, someone here enters and dwells in the base of the infinity of consciousness. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of the base of the infinity of consciousness. The life span of the devas of the base of the infinity of consciousness is 40,000 eons. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm , or to the sphere of afflicted spirits. But the Blessed One's disciple remains there all his life, and when he has completed the entire life span of those devas, he attains final nibbana in that very same state of existence. This is the distinction, the disparity , the difference between the instructed noble disciple and the uninstructed worldling, that is, w hen there is future destination and rebirth. "
(3) "Again , bhikkhus, by completely surmounting the base of the infinity of consciousness [perceiving] 'there is nothing,' some person here enters and dwells in the base of nothingness. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of the base of nothingness. The life span of the devas of the base of nothingness is 60,000 eons. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to -hell,-to. the animal realm , o r to the sphere of afflicted spirits. But the Blessed One's disciple remains there all his life, and when he has completed the entire life span of those devas, he attains final nibbana in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth. "
"These, bhikkhus, are the three kinds of persons found existing in the world."
(Rebirth in the formless realms, for ordinary people and for disciples of the Buddha.)
AN 3.117 Vipattisampadā Sutta: Failures and Accomplishments
"Bhikkhus, there are these three failures. What three? Failure in virtuous behavior, failure in mind, and failure in view.
(1) "And what is failure in virtuous behavior? Here, someone destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisively, speaks harshly, and indulges in idle chatter. This is called failure in virtuous behavior."
(2) "And what is failure in mind? Here, someone is full of longing and has a mind of ill will. This is called failure in mind. "
(3) "And what is failure in view ? Here, someone holds wrong view and has an incorrect perspective thus: 'There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn; there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for them selves by direct knowledge, make them known to others.' This is called failure in view . "
"Because of failure in virtuous behavior, with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world , in hell. Because of failure in mind— Because of failure in view , with the breakup of the body,, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell. "
"These, bhikkhus, are the three failures. "
"There are, bhikkhus, these three accomplishments. What three? Accomplishment in virtuous behavior, accomplishment in mind, and accomplishment in view .
(1) "And what is accomplishment in virtuous behavior? Here, someone abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, from divisive speech, from harsh speech, and from idle chatter. This is called accomplishment in virtuous behavior."
(2) "And what is accomplishment in mind? Here, someone is without longing and has a mind free of ill will. This is called accomplishment in mind. "
(3) "And what is accomplishment in view ? Here, someone holds right view and has a correct perspective thus: 'There is what is given, sacrificed, and offered; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings spontaneously reborn; there are in the world ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.' This is called accomplishment in view. "
"Because of accomplishment in virtuous behavior, with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world. Because of accomplishment in mind . . . Because of accomplishment in view , with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world. "
"These, bhikkhus, are the three accomplishments."
(Failure or success in morality, mind, and view.)
AN 3.118 Apaṇṇaka Sutta: Dice
"Bhikkhus, there are these three failures. What three? Failure in virtuous behavior, failure in mind, and failure in view . "
"And what is failure in virtuous behavior? Here, someone destroys life. . . [as in 3 :117]; This is called failure in view. "Because of failure in virtuous behavior, with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell. Because of failure in mind . . . Because of failure in view with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell. "
"Just as dice, when thrown upward , will rest firmly wherever they fall, so too because of failure in virtuous behavior .. . failure in mind . . . failure in view , with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world , in hell. "
"These, bhikkhus, are the three failures. "
"There are, bhikkhus, these three accomplishments. What three? Accomplishment in virtuous behavior, accomplishment in mind, and accomplishment in view . "
"And what, bhikkhus, is accomplishment in virtuous behavior? Here, someone abstains from the destruction of life . . . [as in 3:117 ] ... This is called accomplishment in view . "
"Because of accomplishment in virtuous behavior, with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world. Because of accomplishment in mind . . . Because of accomplishment in view , with the breakup of the body after death, beings are reborn in a good destination, in a heavenly world. "
"Just as dice, when thrown upward , will rest firmly wherever they fall, so too, because of accomplishment in virtuous behavior . . . accomplishment in mind . . . accomplishment in view , with the breakup of the body, after death,-beings are reborn in a good destination in a heavenly world."
"These, bhikkhus, are the three accomplishments."
(Failure or success in morality, mind, and view is like loaded dice.)
AN 3.119 Kammanta Sutta: Activity
"Bhikkhus, there are these three failures. What three? Failure in activity, failure in livelihood, and failure in view."
(1) "And what is failure in activity? Here, someone destroys life .. . and indulges in idle chatter. This is called failure in activity. "(1) "And what is failure in activity? Here, someone destroys life .. . and indulges in idle chatter. This is called failure in activity. "
(2) "And what is failure in livelihood? Here, someone is of wrong livelihood and earns a living by a wrong type of livelihood. This is called failure in livelihood."
(3) "And what is failure in view ? Here, someone holds wrong view and has an incorrect perspective thus: 'There is nothing given . .. there are in the world no ascetics and brahmins of right conduct and right practice who , having realized this world and the other world fox themselves by direct knowledge, make them known to others. This is called failure in view . "
"These are the three failures. "
"There are, bhikkhus, these three accomplishments. What three? Accomplishment in activity, accomplishment in livelihood , and accomplishment in view . "
(2) "And what is failure in livelihood? Here, someone is of wrong livelihood and earns a living by a wrong type of livelihood. This is called failure in livelihood."
(3) "And what is failure in view ? Here, someone holds wrong view and has an incorrect perspective thus: 'There is nothing given . .. there are in the world no ascetics and brahmins of right conduct and right practice who , having realized this world and the other world fox themselves by direct knowledge, make them known to others. This is called failure in view . "
"These are the three failures. "
"There are, bhikkhus, these three accomplishments. What three? Accomplishment in activity, accomplishment in livelihood , and accomplishment in view . "
(1) "And what is accomplishment in activity? Here, someone abstains from the destruction of life . . . and from idle chatter. This is called accomplishment in activity."
(2) " And what is accomplishment in livelihood? Here, someone is of right livelihood and earns a living by a right type of livelihood. This is called accomplishment in livelihood. "
(3) "And what is accomplishment in view ? Here, someone holds right view and has a correct perspective thus: 'There is what is given . . . there are in the world ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others."
"This is called accomplishment in view . "
"These, bhikkhus, are the three accomplishments."
(Failure or success in action, livelihood, and view.)
AN 3.120 Paṭhamasoceyya Sutta: Purity (1)
"Bhikkhus, there are these three purities. What three? Bodily purity, verbal purity, and mental purity: (1) "And what is bodily purity? Here, someone abstains from the destruction of life, from taking what is not given, and from sexual misconduct. This is called bodily purity. "
(2) "And what is verbal purity? Here, someone abstains from false speech, from divisive speech, from harsh speech, and from idle chatter. This is called verbal purity."
(3) "And what is mental purity? Here, someone is without longing, without ill will, and holds right view . This is called mental purity. "
"These, bhikkhus, are the three purities."
(Purity of body, speech, and mind.)
AN 3.121 Dutiyasoceyya Sutta: Purity (2)
"Bhikkhus, there are these three purities. What three? Bodily purity, verbal purity, and mental purity.
(1) "And what is bodily purity? Here, a bhikkhu abstains from the destruction of life, from taking what is not given, and from sexual activity. This is called bodily purity."
(2) "And what is verbal purity? Here, a bhikkhu abstains from false speech, from divisive speech, from harsh speech, and from idle chatter. This is called verbal purity!"
(3) "And what is mental purity? Here, when there is sensual desire in him , a bhikkhu understands: 'There is sensual desire in m e'; or when there is no sensual desire in him , he understands: 'There is no sensual desire in me'; and he also understands how unarisen sensual desire arises, how arisen Sensual desire is abandoned, and how abandoned sensual desire does not arise again in the future. "
"When there is ill will in him . . . When there is dullness and drowsiness in him . . . When there is restlessness and remorse in him ....... When there is doubt in him , he understands: 'There is doubt in me'; or when there is no doubt in him , he understands: 'There is no doubt in me'; and he also understands how unarisen, doubt arises, how arisen doubt is abandoned, and how abandoned doubt does not arise again in the future. This is called mental purity.
"These, bhikkhus, are the three purities."
Pure in body, pure in speech, pure in mind, without taints: they call the pure one, accomplished in purity, "one who has washed away evil."
(Purity of body, speech, and mind, with understanding the five hindrances.)
AN 3.122 Moneyya Sutta: Sagacity
"Bhikkhus, there are these three kinds of sagacity. What three? Bodily sagacity, verbal sagacity, and mental sagacity. (1) "And what is bodily sagacity? Here, someone abstains from the destruction of life, from taking what is not given, and from sexual activity. This is called bodily sagacity."
(2) "And what is verbal sagacity? Here, someone abstains from false speech, from divisive speech, from harsh speech, and from idle chatter. This is called verbal sagacity. "
(3) "And what is mental sagacity? Here, with the destruction of the taints, a bhikkhu has realized for himself with direct know ledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it. This is called mental sagacity. "
"These, bhikkhus, are the three kinds of sagacity."
A sage by body, a sage in speech, a sage in mind, without taints: they call the sage, accomplished in sagacity, "one who has abandoned all."
On one occasion the Blessed One was dwelling at Kusinara, in the Baliharana forest thicket. There the Blessed One addressed the bhikkhus. . . "Here, bhikkhus, a bhikkhu dwells in dependence on a certain village o r town . A householder or a householder's son approaches him an d invites him for the next day's meal. If he wishes, the bhikkhu accepts. When the night has passed, in the morning the bhikkhu dresses, takes his bowl and robe, and goes to the residence of that householder or householder's son. He sits down in the seat that has been prepared and that householder or householder's son, with his own hand, serves and satisfies him with various kinds of delicious food." (1) It occurs to him: 'How good, indeed, that this householder or householder's son, with his own hand, serves and satisfies me with various kinds of delicious food !'
(2) It also occurs to him: 'Oh, in the future too-may this householder or householder's son, with his own hand, serve and satisfy me with a similar variety of delicious food!'
(3) He uses that food while being tied to it, infatuated with it, blindly absorbed in it, not seeing the danger in it and understanding the escape from it. He thinks sensual thoughts in relation to it; he thinks thoughts of ill will; he thinks thoughts of harming. What is given to such a bhikkhu, I say , is not of great fruit. For what reason? Because the bhikkhu is heedless. "
"Here, a bhikkhu dwells in dependence on a certain village or town. A householder or a householder's son approaches him and invites him for the next day's meal. If he wishes, the bhikkhu accepts. When the night has passed, in the morning the bhikkhu dresses, takes his bowl and robe, and goes to the residence of that householder or householder's son. He sits down in the seat that has been prepared and that householder or householder's son, with his own hand, serves and satisfies, him with various kinds of delicious food."
(1) It does not occur to him : 'How good, indeed, that this householder or householder's son, with his own hand, serves and satisfies me with various kinds of delicious food !'"
(2) It also does not occur to him: 'Oh, in the future too may this householder or householder's son, with his own hand, serve and satisfy me with a similar variety of delicious food!' "
(3) He uses that food without being tied to it, infatuated with it, and blindly absorbed in it, but seeing the danger in it and understanding the escape from it. He thinks thoughts of renunciation in relation to it; he thinks thoughts of good will; he thinks thoughts of non-harming. What is given to such a bhikkhu, I say, is of great fruit. For what reason? Because the bhikkhu is heedful."
(What a monk thinks about the food they’re offered.)
AN 3.124 Bhaṇḍana Sutta: Arguments
"Bhikkhus, wherever bhikkhus take to arguing and quarreling and fall into a dispute, stabbing each other with piercing words, I am uneasy even about-directing my attention there, let alone about going there. I conclude about them: 'Surely, those venerable ones have abandoned three things and cultivated three [other] things.' "
"What are the three things they have abandoned? Thoughts of renunciation, thoughts of good will, and thoughts of non-harming. These are the three things they have abandoned. "
"What are the three things they have cultivated ? Sensual thoughts, thoughts of ill will, and thoughts of harming. These are the three things they have cultivated. "
"Wherever bhikkhus take to arguing and quarreling and fall into a dispute . . . I conclude: 'Surely, those venerable ones have abandoned these three things and cultivated these three [other] things."
"Bhikkhus, wherever bhikkhus are dwelling in concord , harmoniously, without disputes, blending like milk and water, viewing each other with eyes of affection, I am at ease about going there, let alone about directing my attention there. I conclude: 'Surely, those venerable ones have abandoned three things and cultivated three [other] things."
"What are the three things they have abandoned? Sensual thoughts, thoughts of ill will, and thoughts of harming. These are the three things they have abandoned. "
"What are the three things they have cultivated? Thoughts of renunciation, thoughts of good will, and thoughts of non- harming. These are. the three things they have cultivated. "
"Wherever bhikkhus are dwelling in concord . . . I conclude: 'Surely, those venerable ones have abandoned these three things and cultivated these three [other] things."
(When monks fight, the Buddha doesn’t like it.) AN 3.125 Gotamakacetiya Sutta: Gotamaka
On one occasio n the Blessed One was dwelling at Vesali at the Gotamaka Shrine. There the Blessed One addressed the bhikkhus. . . "Bhikkhus, (1) I teach the Dhamma through direct knowledge, not without direct knowledge. (2) I teach the Dhamma with a basis, not without a basis. (3) I teach the Dhamma that is antidotal, not one without antidotes.
Since I teach the Dhamma through direct knowledge, not without direct know ledge; since I teach the Dhamma with a basis, not without a basis; since I teach the Dhamma that is antidotal, not one without antidotes, my exhortation should be acted upon, my instructions should be acted upon. It is enough for you to rejoice, enough for you to be elated, enough for you to be joyful: The Blessed O ne is perfectly enlightened! The Dhamma is well expounded by the Blessed One! The Sangha is practicing the good path !'"
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One's statement. And while this discourse was being spoken, the thousand fold world system shook.
(The Buddha teaches a simple but powerful message: his teaching is from personal experience, and it works.)
AN 3.126 Bharaṇḍukālāma Sutta: Bharandu
On one occasion the Blessed One was wandering on tour among the Kosalans when he reached Kapilavatthu. Mahanama the Sakyan heard: "The Blessed One has arrived at Kapilavatthu."
Then Mahanama the Sakyan approached the Blessed One, paid homage to him , and stood to one side. The Blessed One then said to him; "Go, Mahanama, and find a suitable rest house..in Kapilavatthu where we might stay for the night."
"Yes, Bhante," Mahanama replied. He then entered Kapilavatthu and searched the entire city but did not see a suitable rest house where the Blessed One could stay for the night. So he returned to the Blessed One and told him : "Bhante, there is no suitable rest house in Kapilavatthu where the Blessed One might stay for the night. But Bharandu the Kalama, formerly the Blessed One's fellow monk, is here. Let the Blessed One spend the night at his hermitage."
"Go, Mahanama, and prepare a mat for me."
"Yes, Bhante," Mahanama replied . Then he wen t to Bharandu's hermitage, prepared a mat, set out water for washing the feet, returned to the Blessed One, and said: "I have spread a mat, Bhante, and set out water for washing the feet. The Blessed One may go at his own convenience."
Then the Blessed One went to Bharandu's hermitage, sat down on the seat that was prepared for him , and washed his feet. It then occurred to Mahanama: "This is not a proper time for staying with the Blessed One, for he is tired. I will visit him tomorrow ."
Then he paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed. Then, when the night had passed , Mahanama approached the Blessed One, paid homage to him , and sat down to one side.
The Blessed One then said to him : "There are, Mahanama, these three kinds of teachers found existing in the world. What three? (1) "Here, Mahanama, some teacher prescribes the full understanding of sensual pleasures, but not of forms or feelings.
(2) Another teacher prescribes the full understanding of sensual pleasures and forms, but not of feelings.
(3) Still another teacher prescribes the full understanding of sensual pleasures, forms, and feelings. These are the three kinds of teachers found existing in the world. Is the goal of these three kinds of teachers the same or different?"
When this was said, Bharandu the Kalama said to Mahanama: "Say the same, Mahanama ."
But the Blessed One said to Mahanama: "Say different, Mahanama." A second time. . . A third time Bharandu the Kalama said to Mahanama: "Say the same, Mahanama."
But the Blessed One said to Mahanama: "Say different, Mahanama."
Then it occurred to Bharandu : "The ascetic Gotama has contradicted me three times in front of the influential Mahanama the Sakyan. I had better leave Kapilavatthu ." Then Bharandu the Kalama left Kapilavatthu. When he left Kapilavatthu, he left for good and never returned.
(The Buddha discusses different kinds of teachers while staying at a hermitage near his home town of Kapilavatthu.)
AN 3.127 Hatthaka Sutta: Hatthaka
On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, when the night had advanced, the young deva Hatthaka, illuminating the entire Jeta's Grove, approached the Blessed One. Having approached, [while thinking:] "I will stand in front of the Blessed One," he sank down, descended, and could not remain in place. Just as ghee or oil, when poured on sand, sinks down, descends, and does not remain in place, so the young deva Hatthaka, [while thinking:] "I will stand in front of the Blessed One," sank down, descended, and could not remain in place.
Then the Blessed One said to H atthaka: "Create a gross body, H atthaka." "Yes, B hante." Hatthaka replied. Then he created a gross body, paid homage to the Blessed One, and stood to one side. The Blessed One then said to him : "Hatthaka, do those teachings that you could recall in the past, when you were a hum an being, come back to you now ?"
"Bhante, those teachings that I could recall in the past, when I was a human being, come back to me now ; and those teachings that I could not recall in the past, when I was a human being, come back to me now . Just as the Blessed One is now hemmed in by bhikkhus, bhikkhunis, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples, so I am hemmed in by other young devas. Young devas come to me even from a distance, [thinking]: 'We will hear the Dhamma from the young deva Hatthaka.'
"I died, Bhante, insatiable and unquenchable in three things. What three? (1)I died insatiable and unquenchable in seeing the Blessed One. (2) I died insatiable and unquenchable in hearing the good Dhamma. (3) I died insatiable and unquenchable in attending upon the Sangha. I died insatiable and unquenchable in these three things.
"I could never get enough of seeing the Blessed One, hearing the good Dhamma, and attending on the Sangha. Training in the higher virtuous behavior, I rejoiced in hearing the good Dhamma. Hatthaka has gone to [rebirth in] Aviha not having gotten enough of these three things."
(A god from the Pure Abodes visits the Buddha, and complains about how busy he is.)
AN 3.128 Kaṭuviya Sutta: Pollution
On one occasion the Blessed One was dwelling in Baranasi at the deer park in Isipatana. Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Baranasi for alms. While walking for alms near the cattle-yoking fig tree, the Blessed One saw a dissatisfied bhikkhu, [seeking] gratification outwardly muddle-minded, without clear comprehension, unconcentrated , with a wandering mind and loose sense faculties. Having seen him , he said to that bhikkhu: "Bhikkhu, bhikkhu! Do not pollute yourself. It is inevitable, bhikkhu, that flies will pursue and attack one who has polluted himself and been tainted by a stench ."
Then, being exhorted thus by the Blessed One, that bhikkhu acquired a sense of urgency. When the Blessed One had walked for alms in Baranasi, after his meal, when he had returned from his alms round, he addressed the bhikkhus: "Bhikkhus,-this morning I dressed, took my bowl and robe, and entered Baranasi for alms. While walking for alms near the cattle-yoking fig tree, I saw a dissatisfied bhikkhu [seeking] gratification outwardly, muddle-minded , without clear comprehension, unconcentrated, with a wandering mind and loose sense faculties. Having seen him , I said to that bhikkhu: 'Bhikkhu, bhikkhu! Do not pollute yourself; It is inevitable, bhikkhu, that flies will pursue and attack one who has polluted himself and been tainted by a stench. Then, being exhorted thus by me, that bhikkhu acquired a sense of urgency."
When this was said, a certain bhikkhu asked the Blessed One: "What, Bhante, is meant by 'pollution'? What is the 'stench'? And what are the 'flies'?"
(1) "Longing, bhikkhu, is what is meant by 'pollution.' " (2) Ill will is the 'stench.' (3) Bad unwholesome thoughts are the 'flies.' It is inevitable that flies will pursue and attack one w ho has polluted himself and been tainted by a stench."
The flies— thoughts based on lust - will run in pursuit of one unrestrained in the sense faculties, unguarded in the eye and ear.
A bhikkhu who is polluted, tainted by a stench, is far from nibbana and reaps only distress Whether in the village or the forest, the unwise, foolish person , not having gained peace for himself, goes around followed by flies.
But those accomplished in virtuous behavior who delight in wisdom and peace, those peaceful ones live happily, having destroyed the flies.
The Buddha helps a monk in distress by teaching of “bitterness”, “rotting flesh”, and “flies”. AN 3.129 Paṭhamaanuruddha Sutta: Anuruddha (1)
Then the Venerable Anuruddha approached the Blessed One, paid homage to him , sat down to one side, and said: "Now , Bhante, with the divine eye, which is purified and surpasses the human, I see that women, with the breakup of the body, after death, are mostly reborn in the plane of misery, in a bad destination, in the lower world, in hell. What qualities does a woman possess on account of which, with the breakup of the body, after death, she is reborn in the plane of- misery, in a bad destination, in the lower world, in hell?"
"When she possesses three qualities, Anuruddha, with the breakup of the body, after death, a woman is reborn in the plane of misery, in a bad destination, in the lower world, in hell. What three? "
(1) "Here, Anuruddha, in the morning a woman dwells at home with a mind obsessed by the stain of miserliness. (2) At midday she dwells at home with a mind obsessed by envy. (3) And in the evening she dwells at home with a mind obsessed by sensual lust.
When she possesses these three qualities, with the breakup of the body, after death, a woman is reborn in the plane' of misery, in a bad destination, in the lower world, in hell."
(Anuruddha asks the Buddha what leads women to bad rebirth.)
AN 3.130 Dutiyaanuruddha Sutta: Anuruddha (2)
Then the Venerable Anuruddha approached the Venerable Sariputta 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 Sariputta: "Here, friend Sariputta, with the divine eye, which is purified and surpasses the human, I survey a thousand fold world system . Energy is aroused in me without slackening; my mindfulness is established without confusion; my body is tranquil without disturbance; my mind is concentrated and one-pointed. Yet my mind is still not liberated from the taints through non-clinging ."
The Venerable Sariputta said: (1) "Friend Anuruddha, when you think: 'With the divine eye, which is purified and surpasses the human, I survey a thousand-fold world system,' this is your conceit. " (2) "And when you think: 'Energy is aroused in me without slackening; my mindfulness is established without confusion; my body is tranquil without disturbance; my mind is concentrated and one-pointed,' this is your restlessness. " (3) "And when you think: 'Yet my mind is still not liberated from, the taints through non -clinging,' this is your remorse."
"It would be good if you would abandon these three qualities and stop attending to them. Instead, direct your mind to the deathless element."
Some time later the Venerable Anuruddha abandoned those three qualities and stopped attending to them . Instead, he directed his mind to the deathless element. Then, dwelling alone, withdrawn, heedful, ardent, and resolute, in no long time the Venerable Anuruddha realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and haying entered upon it, he dwelled in it. He directly knew: "Destroyed is birth, the spiritual life has been lived, w hat had to be done has been done, there is no more coming back to any state of being."
And the Venerable Anuruddha became one of the arahants.
(Anuruddha complains of not being awakened.)
AN 3.131 Paṭicchanna Sutta: Concealed
"Bhikkhus, there are these three things that flourish when concealed, not when exposed. What three? (I) Women flourish when concealed, not when exposed. (2) The hymns of the brahmins flourish when concealed, not when exposed. (3) And wrong views flourish when concealed, not when exposed. These are the three things that flourish when concealed, not when exposed.
"Bhikkhus, there are these three things that shine when exposed, not when concealed. What three?
(1) The moon shines when exposed, not when concealed. (2) The sun shines when exposed, not when concealed. (3) The Dhamma and discipline proclaimed by the Tathagata shines when exposed, not when concealed. These are the three things that shine when exposed, not when concealed."
(Three things shine in the open: the moon, the sun, and the teachings of the Buddha.)
AN 3.132 Lekha Sutta: Line Etched, in Slone
"Bhikkhus, there are these three kinds of persons found existing in the world. What three? The person who is like a line etched in stone, the person who is like a line etched in the ground, and the person who is like a line etched in water. .
(1) "And what kind of person is like a line etched in stone? Here, some person often gets angry, and his anger persists for a long time. just as a line etched in stone is nor quickly erased by the wind and water but persists for a long time, so too, some person often gets angry, and his anger persists for a long time. This is called the person who is like a line etched in stone.
(2) "And what kind of person is like a line etched in the ground? Here, some person often gets angry, but his anger does not persist for a long time. Just as a line etched in the ground is quickly erased by the wind and water and does not persist for a long time, so too, some person often gets angry, but his anger does not persist for a long time. This is called the person who is like a line etched in the ground."
(3) "And what kind of person is like a line etched in water? Here, some person, even when spoken to roughly and harshly, in disagreeable ways, remains on friendly terms [with his antagonist], mingles [with him ], and greets [him]. Just as a line etched in water quickly disappears and does not persist for a long time, so too, some person, even when spoken to roughly and harshly, in disagreeable ways, remains on friendly terms [with his antagonist], mingles [with him ], and greets [him]. This is called the person who is like a line etched in water. "
"These, bhikkhus, are the three kinds of persons found existing in the world." (A line drawn in stone, sand, or water.)
IV A Warrior : Yodhajiva VaggaAN 3.133 Yodhājīva Sutta: A Warrior
"Bhikkhus, possessing three factors, a warrior is worthy of a king, an accessory of a king, and reckoned a factor of kingship. What three? Here, a warrior is a long-distance shooter, a sharp-shooter, and one who splits a great body. Possessing these three factors, a warrior is worthy of a king, an accessory of a king, and reckoned a factor of kingship. So too, possessing three factors, 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 is a long-distance shooter, a sharp-shooter, and one w ho splits a great body. "
(1) "And how is a bhikkhu a long-distance shooter? Here, any kind of form whatsoever— whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near— a bhikkhu sees all form as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self. Any kind of feeling whatsoever.... Any kind of perception whatsoever.. . Any kind of volitional activities whatsoever . . . Any kind of consciousness whatsoever— whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—-a bhikkhu sees all consciousness as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not myself. It is in this way that a bhikkhu is a long-distance shooter.
(2) "And how is a bhikkhu a sharp -shooter? H ere, a bhikkhu 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. It is in this way that a bhikkhu is a sharp -shooter.
(3). "And how is a bhikkhu one who splits a great body? Here, a bhikkhu splits the great m ass of ignorance. It is in this way that a bhikkhu is one who splits a great body. "
"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."
(Three ways a monk is like a king’s warrior.) AN 3.134 Parisā Sutta: Assemblies
"Bhikkhus, there are these three kinds of assemblies. What three? The assembly trained in vain talk, the assembly trained in interrogation, and the assembly trained to the limits. These are the three kinds of assemblies."
(Educated in fancy talk, in questioning, or to the fullest extent.)
AN 3.135 Mitta Sutta: A Friend
"Bhikkhus, one should associate with a friend who possesses three factors. What three? (1) Here, a bhikkhu gives what is hard to give. (2) He does what is hard to do. (3) He patiently endures what is hard to endure. One should associate with a friend who possesses these three factors."
(A good friend does what’s hard.)
AN 3.136 Uppādā Sutta: Arising
(1) "Bhikkhus, whether Tathagatas arise or not, there persists that law , that stableness of the Dhamma, that fixed course of the Dhamma: 'All conditioned phenomena are impermanent.' A Tathagata awakens to this and breaks through to it, and then he explains it, teaches it, proclaim s it, establishes it, discloses it, analyzes it, and elucidates it thus: 'All conditioned phenomena are impermanent.'
(2) "Bhikkhus, whether Tathagatas arise or not, there persists that law , that stableness of the Dhamma, that fixed course of the Dhamma: 'All conditioned phenomena are suffering.' A Tathagata awakens to this and breaks through to it, an d then he explains it, teaches it, proclaim s it, establishes it, discloses it, analyzes it, and elucidates it thus: 'All conditioned phenomena are suffering.'
(3) "Bhikkhus, whether Tathagatas arise or not, there persists that law , that stableness of the Dhamma, that fixed course of the Dhamma: 'All phenomena are non-self.' A Tathagata awakens to this and breaks through to it, and then he explains it, teaches it, proclaims it, establishes it, discloses it, analyzes it, an d elucidates it thus: 'All phenomena are non-self.'"
(Impermanence, suffering, and not-self are natural laws discovered by the Buddha.)
AN 3.137 Kesakambala Sutta: A Hair Blanket
"Bhikkhus, a hair blanket is declared to be the worst kind of woven garment. A hair blanket is cold in cold weather, hot in hot weather, ugly, foul-smelling, and uncomfortable. So too, the doctrine of Makkhali is declared the worst among the doctrines of the various ascetics.
The hollow man Makkhali teaches the doctrine and view: 'There is no kamma, no deed, no energy.' (1) "Bhikkhus, the Blessed Ones, Arahants, Perfectly Enlightened Ones of the past taught a doctrine of kamma, a doctrine of deeds, a doctrine of energy. Yet the hollow man Makkhali contradicts them [with his claiml: 'There is no kamma, no deed, no energy.'
(2) "The Blessed Ones, Arahants, Perfectly Enlightened Ones of the future will also teach a doctrine of kamma, a doctrine of deeds, a doctrine of energy. Yet the hollow man Makkhali contradicts them [with his claim]: 'There is no kamma, no deed, no energy."
(3) "At present I am the Arahant, the Perfectly Enlightened One, and I teach a doctrine of kamma, a doctrine of deeds, a doctrine of energy. Yet the hollow man Makkhali contradicts me [with his claim }: 'There is no kamma, no deed, no energy.' "
"Just as a trap set at the mouth of a river would bring about harm , suffering, calamity, and disaster to many fish, so too,the hollow man Makkhali is, as it were, a 'trap for people' who has arisen in the world for the harm, suffering, calamity, and disaster of many beings."
(The teacher called Makkhali is the worst of all, like a hair blanket.) AN 3.138 Sampadā Sutta: Accomplishment
"Bhikkhus, there are these three accomplishments. What three? Accomplishment of faith, accomplishment of virtuous behavior, and accomplishment of wisdom. These are the three accomplishments."
(Success in faith, morality, and wisdom.) AN 3.139 Vuddhi Sutta: Growth
"Bhikkhus, there are these three kinds of growth. What three? Growth in faith, growth in virtuous behavior and growth in wisdom . These are the three kinds of growth."
(Growth in faith, morality, and wisdom.)
AN 3.140 Assakhaḷuṅka Sutta: Horses (1)
"Bhikkhus, I will teach you the three kinds of wild colts and the three kinds of persons who are like wild colts. Listen and attend closely. I will speak." " Yes, Bhante," those bhikkhus replied.
The Blessed One said this: "And what, bhikkhus, are the three kinds of wild colts? (1) Here, one kind of wild colt possesses speed but not beauty or the right proportions. (2) Another kind of wild colt possesses speed and beauty but not the right proportions. (3) And still another kind of wild colt possesses speed, beauty, and the right proportions. These are the three kinds of wild colts. " "And what, bhikkhus, are the three kinds of persons who are like wild colts?
(1) Here, one kind of person w ho is like a wild colt possesses speed but not beauty or the right proportions. (2) Another kind of person who is like a wild colt possesses speed and beauty but not the right proportions. (3) And still another kind of person who is like a wild colt possesses speed, beauty, and the right proportions.
(1) "And how does a person who is like a wild colt possess speed but not beauty or the right proportions? 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.' This, I say, is his speed. But when asked a question pertaining to the Dhamma or the discipline, he falters and does not answer. This, I say, is his lack of beauty. And he does not gain robes, alms food, lodgings, and medicines and provisions for the sick. This, I say, is his lack of the right proportions. In this way a person who is like a wild colt possesses speed but not beauty or the right proportions.
(2) "And how does a person who is like a wild colt possess speed and beauty but not the right proportions? Here, a bhikkhu understands as it really is: 'This is suffering', . . 'This is the way leading to the cessation of suffering.' This, I say, is his speed. And when asked a question pertaining to the Dhamma or the discipline, he answers and does not falter. This, I say, is his beauty. But he does not gain robes . . . and provisions for the sick. This, I say, is his lack of the right proportions. In this way a person who is like a wild colt possesses speed and beauty but not the right proportions."
(3) "And how does a person who is like a wild colt possess speed, beauty , and the right proportions? 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.' This, I say, is his speed. And when asked a question pertaining to the Dhamma or the discipline, he answers and does not falter. This, I say, is his beauty. And he gains robes. . . and provisions for the sick. This, I say, is his right proportions. In this way a person who is like a wild colt possesses speed, beauty, and the right proportions. "
"These, bhikkhus, are the three kinds of persons who are like wild colts."
(Training people is like training wild horses.)
AN 3.141 Assaparassa Sutta: Horses (2)
"Bhikkhus, I will teach you the three kinds of good horses and the three kinds of persons who are like good horses. Listen ... "
"And what, bhikkhus, are the three kinds of good horses? (1) Here, one kind of good horse possesses speed but not beauty or the right proportions. (2) Another kind of good horse possesses speed and beauty but not the right proportions. (3) Still another kind of good horse possesses speed, beauty, and the right proportions.
These are the three kinds of good horses. "
"And what, bhikkhus, are the three kinds of persons who are like good horses?
(1) Here, one kind of person who is like a good horse possesses speed but not beauty or the right proportions. (2) Another kind of person w ho is like a good horse possesses speed and beauty but not the right proportions. (3) Still another kind of person w ho is like a good horse possesses speed, beauty, and the right proportions.
(1) "And how does a person who is like a good horse possess speed but not beauty or the right proportions? Here, with the utter destruction of the five lower fetters, a bhikkhu becomes one of spontaneous birth, due to attain final nibbana there without ever returning from that world. This, I say, is his speed. But when asked a question pertaining to the Dhamma or the discipline, he falters and does not answer. This, I Say, is his lack of beauty. And he does not gain robes, alms food, lodgings, and medicines and provisions for the sick. This, I say, is his lack of the right proportions. In this way a person who is like a good horse possesses speed but not beauty or the right proportions. "
(2) "And how does a person who is like a good horse possess speed and beauty but not the right proportions? Here, with the utter destruction of the five lower fetters, a bhikkhu becomes one of spontaneous birth, due to attain final nibbana there without ever returning from that world. This, I say, is his speed. And when asked a question pertaining to the Dhamma or the discipline, he answers and does not falter. This, I say, is his beauty. But he does not gain robes . .. and provisions for the sick. This, I say, is his lack of the right proportions. In this way a person who is like a good horse possesses speed and beauty but not the right proportions."
(3) "And how does a person who is like a good horse possess speed, beauty, and the right proportions? Here, with the utter destruction of the five lower fetters, a bhikkhu becomes one of spontaneous birth, due to attain final nibbana there without ever returning from that world. This, I say, is his speed. And when asked a question pertaining to the Dhamma or the discipline, he answers and does not falter. This, I say,, is his beauty. And he gains robes . . . and provisions for the sick. This, I say, is his right proportions. In this way a person who is like a good horse possesses speed, beauty, and the right proportions. "
"These, bhikkhus, are the three kinds of persons who are like good horses."
(Training people is like training good horses)
AN 3.142 Assājānīya Sutta: Horses (3)
"Bhikkhus, I will teach you the three kinds of excellent thoroughbred horses and the three kinds of excellent thoroughbred persons. Listen. . . "And what, bhikkhus, are the three kinds of excellent thoroughbred horses? Here, one kind of excellent thoroughbred horse . . . possesses speed, beauty, and the right proportions. These are the three kinds of excellent thoroughbred horses. "
"And what, bhikkhus, are the three kinds of excellent thoroughbred persons? Here, one kind of person .... possesses speed, beauty, and the right proportions. "
"And how does an excellent thoroughbred person . .. possess speed, beauty, and the right proportions? 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. This, I say, is his speed. And when asked a question pertaining to the Dhamma or the discipline, he answers and does not falter. This, I say, is his beauty. And he gains robes .. . and provisions for the sick. This, I say, is his right proportions. In this way an excellent thoroughbred person possesses speed, beauty, and the right proportions. "
"These, bhikkhus, are the three kinds of excellent thoroughbred persons."
(Training people is like training thoroughbred horses.)
AN 3.143 Paṭhamamoranivāpa Sutta: The Peacock Sanctuary (I)
On one occasion the Blessed One was dwelling at Rajagaha at the wanderers' park, the peacock sanctuary. There the Blessed One addressed the bhikkhus: "Bhikkhus, possessing three qualities, a bhikkhu is best among devas and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ultimate spiritual life, and gained the ultimate consummation. What three?
(1) The aggregate of virtuous behavior of one beyond training, (2) the aggregate of concentration of one beyond training, and (3) the aggregate of wisdom of one beyond training.
Possessing these three qualities, a bhikkhu is best among devas and humans . . . and gained the ultimate consummation."
(The ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal: the three trainings.)
AN 3.144 Dutiyamoranivāpa Sutta: The Peacock Sanctuary (2)
"Bhikkhus, possessing three qualities, a bhikkhu is best among devas and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ultimate spiritual life, and gained the ultimate consummation. What three?
(1) The wonder of psychic potency, (2) the wonder of mind-reading, and (3) the wonder of instruction.
Possessing these three qualities, a bhikkhu is best among devas and humans. . . and gained the ultimate consummation."
(The ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal: the three wonders.)
AN 3.145 Tatiyamoranivāpa Sutta: The Peacock Sanctuary (3)
"Bhikkhus, possessing three qualities, a bhikkhu is best among devas and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ultimate spiritual life, and gained the ultimate consummation. What three?
(1) Right view , (2) right knowledge, and (3) fight liberation.
Possessing these three qualities, a bhikkhu is best among devas and humans. . . and gained the ultimate consummation."
(The ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal: view, knowledge, freedom.) V Auspicious AN 3.146 Akusala Sutta: Unwholesome
"Bhikkhus, possessing three qualities, one is deposited in hell as if brought there. What three? Unwholesome bodily action, unwholesome verbal action, and unwholesome mental action. Possessing these three qualities, one is deposited in hell as if brought there. "
"Possessing three qualities, one is deposited in heaven as if brought there. What three? Wholesome bodily action, wholesome verbal action, and wholesome mental action. Possessing these three qualities, one is deposited in heaven as if brought there."
(Wholesome and unwholesome deeds determine rebirth.)
AN 3.147 Sāvajja Sutta: Blameworthy "Bhikkhus, possessing three qualities, one is deposited in hell as if brought there. What three? Blameworthy bodily action, blameworthy verbal action , and blameworthy mental action. Possessing these three qualities, one is deposited in hell as if brought there. "
"Possessing three qualities, one is deposited in heaven as if brought there. What three? Blameless bodily action, blameless verbal action, and blameless mental action. Possessing these three qualities, one is deposited in heaven as if brought there."
(Blameless and blameworthy deeds determine rebirth.)
AN 3.148 Visama Sutta: Unrighteous
"Bhikkhus, possessing three qualities, one is deposited in hell as if brought there! What three? Unrighteous bodily action, unrighteous verbal action, an d unrighteous mental action. Possessing these three qualities, one is deposited in hell as if brought there. "
"Possessing three qualities, one is deposited in heaven as if brought there. What three? Righteous bodily action, righteous verbal action, and righteous mental action. Possessing these three qualities, one is deposited in heaven as if brought there."
(Ethical and unethical deeds determine rebirth.)
AN 3.149 Asuci Sutta: Impure
"Bhikkhus, possessing three qualities, one is deposited in hell as if brought there. What three? Impure bodily action, impure verbal action, and impure mental action. Possessing these three qualities, one is deposited in hell as if brought there. "
"Possessing three qualities, one is deposited in heaven as if brought there. What three? Pure bodily action, pure verbal action, and pure mental action. Possessing these three qualities, one is deposited in heaven as if brought there."
(Pure and impure deeds determine rebirth.)
AN 3.150 Paṭhamakhata Sutta: Maimed (1)
"Bhikkhus, possessing three qualities, the foolish, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit. What three? Unwholesome bodily action, unwholesome verbal action, and unwholesome mental action. Possessing these three qualities. . . he generates much demerit. "
"Possessing three qualities, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit. What three? Wholesome bodily action, wholesome verbal action, and wholesome mental action. Possessing these three qualities. . . he generates much merit."
(Wholesome deeds keep you whole.)
AN 3.151 Dutiyakhata Sutta: Maimed (2)
"Bhikkhus, possessing three qualities . . . Blameworthy bodily action, blameworthy verbal action, and blameworthy mental action...."Possessing three qualities . . . Blameless bodily action, blameless verbal action, and blameless mental action "
"Bhikkhus, possessing three qualities .. .Unrighteous bodily action, unrighteous verbal action ; and unrighteous mental action ., . . "
"Bhikkhus, possessing three qualities . . . Righteous bodily action, righteous verbal action, and righteous mental action "
(Ethical deeds keep you whole.)
AN 3.153 Catutthakhata Sutta: Maimed (4)
''Bhikkhus, possessing three qualities . . . Impure bodily action, impure verbal action, and impure mental action ...."
"Bhikkhus, possessing three qualities . . . Pure bodily action, pure verbal action, and pure mental action. Possessing these three qualities, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit."
(Pure deeds keep you whole.)
AN 3.154 Vandanā Sutta: Homage
"Bhikkhus, there are these three kinds of homage. What three? By body, by speech, and by mind. These ate the three kinds of homage."
(Kinds of homage: body, speech, and mind.)
AN 3.155 Pubbaṇha Sutta: A Good Morning
"Bhikkhus, those beings who engage in good conduct by body, speech, and mind in the morning have a good morning. Those beings who engage in good conduct b y body, speech, and mind in the afternoon have a good afternoon. And those beings who engage in good conduct by body, speech, and mind in the evening have a good evening ."
Truly propitious and auspicious, a happy daybreak and a joyful rising, a precious moment and a blissful hour will come for those who offer alms to those leading the spiritual life.
Upright acts of body and speech, upright thoughts and aspirations: when one does what is upright one gains upright benefits.
Those happy ones who have gained such benefits come to growth in the Buddha's teaching. May you and all your relatives be healthy and happy!
(A good morning, a good afternoon, a good evening.)
VI Ways of Practice : Patipada VaggaAN 3.156 [Establishments of Mindfulness]
"Bhikkhus, there are these three ways of practice. What three? The coarse way of practice, the blistering way of practice, and the middle way of practice."
(1) "And what, bhikkhus, is the coarse way of practice? Here, someone holds such a doctrine and view as this: 'There is no fault in sensual pleasures' and then indulges in sensual pleasures. This is called the coarse way of practice. "
(2) "And what is the blistering way of practice? Here, someone goes naked, rejecting conventions, licking his hands, not coming when asked, not stopping when asked; he does not accept food brought or food specially made or an invitation to a meal; he receives nothing from a pot, from a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman nursing a child, from a woman being kept by a man, from where food is advertised to be distributed, from where a dog is waiting, from where flies are buzzing; he accepts no fish or meat; he drinks no liquor, wine, or fermented brew. "
"He keeps to one house [on alms round ], to one morsel of food; he keeps to two houses, to two morsels .. .he keeps to seven houses, to seven morsels. He lives on one saucer a day, on two saucers a day . . . on seven saucers a day. He takes food once a day, once every two days .. . once every seven days; thus even up to once every fortnight, he dwells pursuing the practice of taking food at slated intervals. "
"He is an eater of greens or millet or forest rice or hide-parings or moss or rice bran or rice scum or sesame flour or grass or cow dung. He subsists on forest roots an d fruits; he feeds on fallen fruits. "
"He wears 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 woodshavings fabric; a mantle made of head hair or of animal wool; a covering made of owls' wings. "
"He is one who pulls out hair and beard, pursuing the practice of pulling out hair and beard. He is one who stands continuously, rejecting seats. He is one who squats continuously, devoted to maintaining the squatting position. He is one who uses a mattress of thorns; he makes a mattress of thorns his bed. He dwells pursuing the practice of bathing in water three times daily including the evening. Thus in such a variety of ways he dwells pursuing the practice of tormenting and mortifying the body. This is called the blistering way o f practice."
(3) "And what is, the middle way of practice? Here, a bhikkhu -dwells contemplating the body in the body , ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. He dwells contemplating feelings in feelings . . . mind in mind . . . phenomena in phenomena, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. This is called the middle way of practice. "
"These, bhikkhus, are the three ways of practice." AN 3.157 —162 [Right Strivings, Etc.]
(157) "Bhikkhus, there are these three ways of practice. What three? The coarse way of practice, the blistering way of practice, and the middle way of practice."
(1) "And what, bhikkhus, is the coarse way of practice? . . . [as in 3:156 ] ... This is called the coarse way of practice. (2) "And what is the blistering way of practice? . . . [as in 3:156 ] ... This is called the blistering way of practice. (3) "And what is the middle way of practice? Here, a bhikkhu generates desire for the non-arising of unarisen bad unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen bad unwholesome states . . . for the arising of unarisen wholesome states. . . for the maintenance of arisen wholesome states, for their non-decline, increase, expansion , and fulfillment by development; he makes an effort, arouses energy, applies his mind, and strives "
(158) .. he develops the basis for psychic potency that possesses concentration due to desire and activities of striving. He develops the basis for psychic potency that possesses concentration due to energy and activities of striving . . . that possesses concentration due to mind and activities of striving . . . that possesses concentration due to investigation and activities of striving. . . . . . (159)" he develops the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom ..
(160) " . . . he develops the power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of wisdom. . . . .
(161) " . . ..he develops the enlightenment factor of mindfulness, the enlightenment factor of discrimination of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquility, the enlightenment factor of concentration, the enlightenment factor of equanimity .. .."
(162) " . . . he develops right view , right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the middle way of practice. "
"These, bhikkhus, are the three ways of practice." VII Course of Kamma Repetition Series : Kammapathapeyya VaggaAN 3.163 -182
(163) "Bhikkhus, one possessing three qualities is deposited in hell as if brought there. What three? (1) One destroys life oneself, (2) encourages others to destroy life, and (3) approves of the destruction of life. One possessing these three qualities is deposited in hell as if brought there."
(164) "Bhikkhus, one-possessing three qualities is deposited in heaven as if brought there. What three? (1) One abstains from the destruction of life oneself, (2) encourages others to abstain from the destruction of life, and (3) approves of abstaining from the destruction of life. One possessing these three qualities is deposited in heaven as if brought there."
(165) " . . . (1) One takes w hat is not given oneself, (2) encourages others to take what is not given, and (3) approves of taking what is not given ...
(166) " . . . (1) One abstains from taking what is not given oneself, (2) encourages others to abstain from taking w hat is not given, and (3) approves of abstaining from taking w hat is not given ...."
(167) " . . . (1) One engages in sexual misconduct oneself, (2) encourages others to engage in sexual misconduct, and (3) approves of engaging in sexual misconduct.. . . "
(168) ". - - (1) One abstains from sexual misconduct oneself, (2) encourages others to abstain from sexual misconduct, and (3) approves of abstaining from sexual misconduct " (169) " . . . (1) One speaks falsely oneself, (2) encourages others to speak falsely, and (3) approves of false speech .. . . "
(170) " . . . (1) One abstains from false speech oneself, (2) encourages others to abstain from false speech, and (3) approves of abstaining from false speech ..,
(171) " . . . ( 1 ) One speaks divisively oneself, (2) encourages others to speak divisively, and (3) approves of divisive speech .. . . "
(172) .. (1) One abstains from divisive speech oneself, (2) encourages others to abstain from divisive speech and (3) approves of abstaining from divisive speech .. . . "
(173) .. (1) One speaks harshly oneself, (2) encourages others to speak harshly, and (3) approves of harsh speech "
(174) " .. (1) One abstains from harsh speech oneself, (2) encourages others to abstain from harsh speech,, and (3) approves of abstaining from harsh speech .. . . "
(175) " . . . (1) One indulges in idle chatter oneself, (2) encourages Others to indulge in idle chatter, an d (3) approves of indulging in idle chatter "
(176) .. (1) One abstains from idle chatter oneself, (2) encourages others to abstain from idle chatter, and (3) approves of abstaining from idle chatter.. . . " (177) " . . . (1) One is full of longing oneself, (2) encourages others in longing, and (3) approves of longing --
(178) " . . . (1) One is without longing oneself, (2) encourages others to be without longing, and (3) approves of being without longing..
(179) .. (1) One has ill will oneself, (2) encourages others in ill will, and (3) approves of ill will "
(180) " ....(1) One is without ill will oneself, (2) encourages others to be without ill will, and (3) approves of being without ill will ...
(181) .. (1) One holds wrong view oneself, (2) encourages others in wrong view , and (3) approves of wrong view ...
(182) ,..(1) One holds right view oneself, (2) encourages others in right view , and (3) approves of right view . One possessing these three qualities is deposited in heaven as if brought there." VIII Lust and so forth repetition series: Ragadipeyyala VaggaAN 3.183
"Bhikkhus, for direct knowledge of lust, three things are to be developed. What three? Emptiness concentration, markless concentration, and wishless concentration. For direct knowledge of lust, these three things are to be developed."
AN 3.184
"Bhikkhus, for full understanding of lust. . . for the utter destruction . . . for the abandoning . . . for the destruction . . . for the vanishing . . . for the fading away . . . for the cessation . . . for the giving up . . . For the relinquishment of lust, these three things are to be developed. "
"Bhikkhus, for direct knowledge. . . for full understanding . . . for the utter destruction . . . for the abandoning. . . for the destruction . .... for the v anishing . . . for the fading away . . . for the cessation . . . for the giving up . . . for the relinquishment of hatred . . . delusion . . . anger.... hostility. . . denigration .. - insolence . .. envy . . . miserliness . . . deceitfulness . . . craftiness . . . obstinacy . . . vehemence . . . conceit. . . arrogance . . . intoxication . . .heedlessness, three things are to be developed. What three? Emptiness concentration, markless concentration, and wishless concentration. For the relinquishment of heedlessness, these three things are to be developed."
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One's statement.
References 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)