an3.66:31 “‘Kindness’ is what I mean by this. A loving and kind-hearted person doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

an3.66:32 “Yes, sir.”

an3.66:33 “What do you think, Sāḷha? Is understanding real?”

an3.66:34 “Yes, sir.”

an3.66:35 “‘Knowledge’ is what I mean by this. A person who understands and knows doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

an3.66:36 “Yes, sir.”

an3.66:37 “What do you think, Sāḷha, are these things skillful or unskillful?”

an3.66:38 “Skillful, sir.”

an3.66:39 “Blameworthy or blameless?”

an3.66:40 “Blameless, sir.”

an3.66:41 “Criticized or praised by sensible people?”

an3.66:42 “Praised by sensible people, sir.”

an3.66:43 “When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?”

an3.66:44 “When you undertake them, they lead to welfare and happiness. That’s how we see it.”

an3.66:45 “So, Sāḷha and friend, when I said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ That’s what I said, and this is why I said it.

an3.66:46 Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love … compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. They understand: ‘There is this, there is what is worse than this, there is what is better than this, and there is an escape beyond the scope of perception.’ Knowing and seeing like this, their mind is freed from the defilements of sensuality, craving for this world’s life, and ignorance. When they’re freed, they know they’re freed. They understand: ‘The trial of this life is over, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

an3.66:47 They understand: ‘Formerly there was greed, which was unskillful. Now there is none, so that’s skillful. Formerly there was hate, which was unskillful. Now there is none, so that’s skillful. Formerly there was delusion, which was unskillful. Now there is none, so that’s skillful.’ So they live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.”

7. The Great Chapter

Topics of Discussion

an3.67:1 “There are, mendicants, these three topics of discussion. What three? You might discuss the past: ‘That is how it was in the past.’ You might discuss the future: ‘That is how it will be in the future.’ Or you might discuss the present: ‘This is how it is at present.’

an3.67:2 You can know whether or not an individual is competent to hold a discussion by seeing how they take part in a discussion. When an individual is asked a question, if it needs to be answered categorically and they don’t answer it categorically; or if it needs analysis and they answer without analyzing it; or if it needs a counter-question and they answer without a counter-question; or if it should be set aside and they don’t set it aside, then that individual is not competent to hold a discussion. When an individual is asked a question, if it needs to be answered categorically and they answer it categorically; or if it needs analysis and they answer after analyzing it; or if it needs a counter-question and they answer with a counter-question; or if it should be set aside and they set it aside, then that individual is competent to hold a discussion.

an3.67:3 You can know whether or not an individual is competent to hold a discussion by seeing how they take part in a discussion. When an individual is asked a question, if they’re not consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that individual is not competent to hold a discussion. When an individual is asked a question, if they are consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that individual is competent to hold a discussion.

an3.67:4 You can know whether or not an individual is competent to hold a discussion by seeing how they take part in a discussion. When an individual is asked a question, if they dodge the issue; distract the discussion with irrelevant points; or display annoyance, hate, and bitterness, then that individual is not competent to hold a discussion. When an individual is asked a question, if they don’t dodge the issue; distract the discussion with irrelevant points; or display annoyance, hate, and bitterness, then that individual is competent to hold a discussion.

an3.67:5 You can know whether or not an individual is competent to hold a discussion by seeing how they take part in a discussion. When an individual is asked a question, if they intimidate, crush, mock, or seize on trivial mistakes, then that individual is not competent to hold a discussion. When an individual is asked a question, if they don’t intimidate, crush, mock, or seize on trivial mistakes, then that individual is competent to hold a discussion.

an3.67:6 You can know whether or not an individual has what’s required by seeing how they take part in a discussion. If they actively listen they have what’s required; if they don’t actively listen they don’t have what’s required. Someone who has what’s required directly knows one thing, completely understands one thing, gives up one thing, and realizes one thing— and then they experience complete freedom. This is the purpose of discussion, consultation, sitting close, and listening well, that is, the liberation of the mind by not grasping.

an3.67:7 Those who converse with hostility, too sure of themselves, arrogant, ignoble, attacking virtues, they look for flaws in each other.

an3.67:8 They rejoice together when their opponent speaks poorly and makes a mistake, becoming confused and defeated— but the noble ones don’t discuss like this.

an3.67:9 If an astute person wants to hold a discussion connected with the teaching and its meaning— the kind of discussion that noble ones hold— then that attentive one should start the discussion,

an3.67:10 knowing when the time is right, neither hostile nor arrogant. Not over-excited, contemptuous, or aggressive,

an3.67:11 or with a mind full of jealousy, they’d speak from what they rightly know. They agree with what was well spoken, without criticizing what was poorly said.

an3.67:12 They’d not persist in finding faults, nor seize on trivial mistakes, neither intimidating nor crushing the other, nor would they speak suggestively.

an3.67:13 Good people consult for the sake of knowledge and clarity. That’s how the noble ones consult, this is a noble consultation. Knowing this, an intelligent person would consult without arrogance.”

7. The Great Chapter

Followers of Other Religions

an3.68:1 “Mendicants, if wanderers of other religions were to ask: ‘There are these three things. What three? Greed, hate, and delusion. These are the three things. What’s the difference between them?’ How would you answer them?” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” “Well then, mendicants, listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

an3.68:2 “Mendicants, if wanderers of other religions were to ask: ‘There are these three things. What three? Greed, hate, and delusion. These are the three things. What’s the difference between them?’ You should answer them: ‘Greed, reverends, is mildly blameworthy, but slow to fade away. Hate is very blameworthy, but quick to fade away. Delusion is very blameworthy, and slow to fade away.’

an3.68:3 And if they ask: ‘What is the cause, what is the reason why greed arises, and once arisen it increases and grows?’ You should say: ‘The feature of beauty. When you apply the mind irrationally to the feature of beauty, greed arises, and once arisen it increases and grows. This is the cause, this is the reason why greed arises, and once arisen it increases and grows.’

an3.68:4 And if they ask: ‘What is the cause, what is the reason why hate arises, and once arisen it increases and grows?’ You should say: ‘The feature of aversion. When you apply the mind irrationally to the feature of aversion, hate arises, and once arisen it increases and grows. This is the cause, this is the reason why hate arises, and once arisen it increases and grows.’

an3.68:5 And if they ask: ‘What is the cause, what is the reason why delusion arises, and once arisen it increases and grows?’ You should say: ‘Irrational application of mind. When you apply the mind irrationally, delusion arises, and once arisen it increases and grows. This is the cause, this is the reason why delusion arises, and once arisen it increases and grows.’

an3.68:6 And if they ask, ‘What is the cause, what is the reason why greed doesn’t arise, or if it’s already arisen it’s given up?’ You should say: ‘The feature of ugliness. When you apply the mind rationally on the ugly feature of things, greed doesn’t arise, or if it’s already arisen it’s given up. This is the cause, this is the reason why greed doesn’t arise, or if it’s already arisen it’s given up.’

an3.68:7 And if they ask, ‘What is the cause, what is the reason why hate doesn’t arise, or if it’s already arisen it’s given up?’ You should say: ‘The heart’s release by love. When you apply the mind rationally on the heart’s release by love, hate doesn’t arise, or if it’s already arisen it’s given up. This is the cause, this is the reason why hate doesn’t arise, or if it’s already arisen it’s given up.’

an3.68:8 And if they ask, ‘What is the cause, what is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up?’ You should say: ‘Rational application of mind. When you apply the mind rationally, delusion doesn’t arise, or if it’s already arisen it’s given up. This is the cause, this is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up.’”

7. The Great Chapter

Unskillful Roots

an3.69:1 “Mendicants, there are these three unskillful roots. What three? Greed, hate, and delusion.

an3.69:2 Greed is a root of the unskillful. When a greedy person chooses to act by way of body, speech, or mind, that too is unskillful. When a greedy person, overcome by greed, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by greed.

an3.69:3 Hate is a root of the unskillful. When a hateful person chooses to act by way of body, speech, or mind, that too is unskillful. When a hateful person, overcome by hate, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by hate.

an3.69:4 Delusion is a root of the unskillful. When a deluded person chooses to act by way of body, speech, or mind, that too is unskillful. When a deluded person, overcome by delusion, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by delusion. Such an individual is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.

an3.69:5 Why is this? This individual causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’. So when someone makes a valid criticism, they’re scornful and admit nothing. When someone makes a baseless criticism, they make no effort to explain, ‘This is why that’s untrue, this is why that’s false.’ That’s why such an individual is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.

an3.69:6 Such an individual—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in this very life, with distress, anguish, and fever. And when the body breaks up, after death, they can expect to end up in a bad place.

an3.69:7 Suppose a sal, axlewood, or sandan tree was choked and enveloped by three camel’s foot creepers. It would fall to ruin and disaster. In the same way, such an individual—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in this very life, with distress, anguish, and fever. And when the body breaks up, after death, they can expect to end up in a bad place.

an3.69:8 These are the three unskillful roots.

an3.69:9 There are these three skillful roots. What three? Contentment, love, and understanding.

an3.69:10 Contentment is a root of the skillful. When a contented person chooses to act by way of body, speech, or mind, that too is skillful. When a contented person, not overcome by greed, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by contentment.

an3.69:11 Love is a root of the skillful. When a loving person chooses to act by way of body, speech, or mind, that too is skillful. When a loving person, not overcome by hate, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by love.

an3.69:12 Understanding is a root of the skillful. When an understanding person chooses to act by way of body, speech, or mind, that too is skillful. When an understanding person, not overcome by delusion, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by understanding. Such an individual is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.

an3.69:13 Why is this? This individual doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’. So when someone makes a valid criticism, they admit it and aren’t scornful. When someone makes a baseless criticism, they make an effort to explain, ‘This is why that’s untrue, this is why that’s false.’ That’s why such an individual is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.

an3.69:14 For such an individual, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In this very life they’re happy, free of distress, anguish, and fever, and they’re also extinguished in this very life.

an3.69:15 Suppose a sal, axlewood, or sandan tree was choked and enveloped by three camel’s foot creepers. Then along comes a person with a spade and basket. They’d cut the creeper out by the roots, dig them up, and pull them out, down to the fibers and stems. Then they’d split the creeper apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d whisk away the ashes in a strong wind, or glide them down a swift stream. So those camel’s foot creepers would be cut off at the root, made like a palm stump, and obliterated, unable to arise in the future. In the same way, for such an individual, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In this very life they’re happy, free of distress, anguish, and fever, and they’re also extinguished in this very life.

an3.69:16 These are the three skillful roots.”

7. The Great Chapter

Sabbath

an3.70:1 So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her, “So, Visākhā, where are you coming from in the middle of the day?” “Today, sir, I’m observing the sabbath.”

an3.70:2 “There are, Visākhā, these three sabbaths. What three? The sabbath of the cowherds, the sabbath of the Jains, and the sabbath of the noble ones. And what is the sabbath of the cowherds? It’s just like a cowherd who, in the late afternoon, takes the cows back to their owners. They reflect: ‘Today the cows grazed in this spot and that, and they drank in this spot and that. Tomorrow the cows will graze in this spot and that, and drink in this spot and that.’ In the same way, someone keeping the sabbath reflects: ‘Today I ate this and that, and had a meal of this and that. Tomorrow I’ll eat this and that, and have a meal of this and that.’ And so they spend their day with a mind full of covetousness. That’s the sabbath of the cowherds. When the cowherd’s sabbath is observed like this it’s not very fruitful or beneficial or brilliant or bountiful.

an3.70:3 And what is the sabbath of the Jains? There’s a kind of ascetic belonging to a group called the Jains. They encourage their disciple: ‘Please, my man, don’t hurt any living creatures more than a hundred leagues away to the east. Don’t hurt any living creatures more than a hundred leagues away to the west. Don’t hurt any living creatures more than a hundred leagues away to the north. Don’t hurt any living creatures more than a hundred leagues away to the south.’ So they encourage kindness and sympathy for some creatures and not others. On the sabbath, they encourage their disciple: ‘Please, my man, take off all your clothes and say: “I don’t belong to anyone anywhere! And nothing belongs to me anywhere!”’ But their mother and father still know, ‘This is our child.’ And they know, ‘This is my mother and father.’ Partner and child still know, ‘This is our supporter.’ And they know, ‘This is my partner and child.’ Bondservants, workers, and staff still know: ‘This is our master.’ And they know, ‘These are my bondservants, workers, and staff.’ So, at a time when they should be encouraged to speak the truth, the Jains encourage them to lie. This, I say, is lying. When the night has passed they use their possessions once more, though they’ve not been given back to them. This, I say, is stealing. That’s the sabbath of the Jains. When the Jain’s sabbath is observed like this it’s not very fruitful or beneficial or brilliant or bountiful.

an3.70:4 And what is the sabbath of the noble ones? A corrupt mind is cleaned by exertion. And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humankind, awakened, blessed.’ As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty head by exertion.

an3.70:5 And how is a dirty head cleaned by exertion? With cleansing paste, clay, and water, and by applying the appropriate effort. In the same way, a corrupt mind is cleaned by exertion.

an3.70:6 And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humankind, awakened, blessed.’ As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of the righteous, living together with the righteous. And because they think of the righteous their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by exertion.

an3.70:7 A corrupt mind is cleaned by exertion. And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty body by exertion.

an3.70:8 And how is a dirty body cleaned by exertion? With cleanser and powder, water, and by applying the appropriate effort. That’s how a dirty body is cleaned by exertion. In the same way, a corrupt mind is cleaned by exertion.

an3.70:9 And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of Dhamma, living together with Dhamma. And because they think of the Dhamma their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by exertion.

an3.70:10 A corrupt mind is cleaned by exertion. And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings made for God’s sake, worthy of hospitality, worthy of a religious donation, worthy of respectful greeting, and is the supreme field of merit for the world.’ As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty cloth by exertion.

an3.70:11 And how is a dirty cloth cleaned by applying effort? With salt, lye, cow dung, and water, and by applying the appropriate effort. That’s how a dirty cloth is cleaned by exertion. In the same way, a corrupt mind is cleaned by exertion.

an3.70:12 And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This Saṅgha of the Buddha’s disciples is worthy of offerings made for God’s sake, worthy of hospitality, worthy of a religious donation, and worthy of respectful greeting. It is the supreme field of merit for the world.’ As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of the Saṅgha, living together with the Saṅgha. And because they think of the Saṅgha their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by exertion.

an3.70:13 A corrupt mind is cleaned by exertion. And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty mirror by exertion.

an3.70:14 And how is a dirty mirror cleaned by exertion? With oil, ash, a rolled-up cloth, and by applying the appropriate effort. That’s how a dirty mirror is cleaned by exertion. In the same way, a corrupt mind is cleaned by exertion.

an3.70:15 And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of ethical conduct, living together with ethics. And because they think of their ethical conduct their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by exertion.

an3.70:16 A corrupt mind is cleaned by exertion. And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects the righteous who have gone before: ‘There are the ranks of the Garden, and ranks even higher than these. When the righteous passed away from here, they ended up there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those righteous, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleansing corrupt native gold by exertion.

an3.70:17 And how is corrupt native gold cleansed by applying effort? With a furnace, flux, a blowpipe, and tongs, and by applying the appropriate effort. That’s how corrupt native gold is cleansed by exertion. In the same way, a corrupt mind is cleaned by applying effort.