an3.70:18 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. 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 applying effort.

an3.70:19 Then that noble disciple reflects: ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of sympathy for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of sympathy for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.

an3.70:20 As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving. I will observe the sabbath by doing as the perfected ones do in this respect.

an3.70:21 As long as they live, the perfected ones give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex. I, too, for this day and night will give up unchastity. I will be chaste, set apart, refraining from the vulgar act of sex. I will observe the sabbath by doing as the perfected ones do in this respect.

an3.70:22 As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and dependable, and won’t trick the world with my words. I will observe the sabbath by doing as the perfected ones do in this respect.

an3.70:23 As long as they live, the perfected ones give up intoxicants of beer, wine, and liquor. I, too, for this day and night will give up intoxicants of beer, wine, and liquor. I will observe the sabbath by doing as the perfected ones do in this respect.

an3.70:24 As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time. I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time. I will observe the sabbath by doing as the perfected ones do in this respect.

an3.70:25 As long as they live, the perfected ones refrain from seeing shows of dancing, singing, and music; and attiring and adorning themselves with garlands, fragrance, and makeup. I, too, for this day and night will refrain from seeing shows of dancing, singing, and music; and attiring and adorning myself with garlands, fragrance, and makeup. I will observe the sabbath by doing as the perfected ones do in this respect.

an3.70:26 As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a cot or a grass mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a cot or a grass mat. I will observe the sabbath by doing as the perfected ones do in this respect.’

an3.70:27 That’s the sabbath of the noble ones. When the sabbath of the noble ones is observed like this it’s very fruitful and beneficial and brilliant and bountiful.

an3.70:28 How much so? Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Persia—full of the seven treasures. This wouldn’t be worth a sixteenth part of the sabbath with its eight factors. Why is that? Because human kingship is a poor thing compared to the happiness of the Garden.

an3.70:29 It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—enter the Garden. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the Garden.’

an3.70:35 You shouldn’t kill living creatures, or steal, or lie, or drink liquor. Be chaste, refraining from sex, and don’t eat at night, the wrong time.

an3.70:36 Not wearing garlands or applying fragrance, you should sleep on a low bed, <j>or a mat on the ground. This is the eight-factored sabbath, they say, revealed by the Buddha, <j>who has gone to suffering’s end.

an3.70:37 The moon and sun are both fair to see, radiating as far as they revolve. Those dispellers of darkness, travelers in midair, shine in the firmament, dazzling the quarters.

an3.70:38 All of the wealth that’s found in this realm— pearls, gems, fine beryl too, mountain gold or lustrous gold, or the native gold called ‘coruscant’—

an3.70:39 they’re not worth a sixteenth part of the sabbath with its eight factors, as starlight cannot rival the moon.

an3.70:40 So an ethical woman or man, who has observed the eight-factored sabbath, having made merit whose outcome is happiness, blameless, they go to a blessed place.”

8. Ānanda

With Channa

an3.71:1 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the wanderer Channa went up to Venerable Ānanda and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda: “Reverend Ānanda, do you advocate giving up greed, hate, and delusion?” “We do, reverend.”

an3.71:2 “But what drawbacks have you seen, Reverend Ānanda, that you advocate giving up greed, hate, and delusion?”

an3.71:3 “A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. A greedy person does bad things by way of body, speech, and mind. When greed has been given up, they don’t do bad things by way of body, speech, and mind. A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both. Greed is a destroyer of sight, vision, and knowledge. It blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment.

an3.71:4 A hateful person, overcome by hate, intends to hurt themselves, hurt others, and hurt both. … A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. A deluded person does bad things by way of body, speech, and mind. When delusion has been given up, they don’t do bad things by way of body, speech, and mind. A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both. Delusion is a destroyer of sight, vision, and knowledge; it blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment. This is the drawback we’ve seen in greed, hate, and delusion, and this is why we advocate giving them up.”

an3.71:5 “But, reverend, is there a path and a practice for giving up that greed, hate, and delusion?” “There is, reverend, a path and a practice for giving up that greed, hate, and delusion.” “Well, what is it?” “It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice for giving up that greed, hate, and delusion.” “This is a fine path, a fine practice, for giving up that greed, hate, and delusion. Just this much is enough for diligence.”

8. Ānanda

A Disciple of the Ājīvakas

an3.72:1 At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery. Then a householder who was a disciple of the Ājīvaka ascetics went up to Venerable Ānanda, bowed, sat down to one side, and said to Ānanda:

an3.72:2 “Honorable Ānanda, whose teaching is well explained? Who in the world is practicing well? Who in the world has done well?” “Well then, householder, I’ll ask you about this in return, and you can answer as you like. What do you think, householder? Is the teaching of those who teach for giving up greed, hate, and delusion well explained or not? Or how do you see this?” “The teaching of those who teach for giving up greed, hate, and delusion is well explained. That’s how I see it.”

an3.72:3 “What do you think, householder? Are those who practice for giving up greed, hate, and delusion practicing well or not? Or how do you see this?” “Those who practice for giving up greed, hate, and delusion are practicing well. That’s how I see it.”

an3.72:4 “What do you think, householder? Have those who’ve given up greed, hate, and delusion—so they’re cut off at the root, made like a palm stump, obliterated, and unable to arise in the future—done well in the world, or not? Or how do you see this?” “Those who’ve given up greed, hate, and delusion have done well in the world. That’s how I see it.”

an3.72:5 “So, householder, you’ve declared: ‘The teaching of those who teach for giving up greed, hate, and delusion is well explained.’ And you’ve declared: ‘Those who practice for giving up greed, hate, and delusion are practicing well.’ And you’ve declared: ‘Those who’ve given up greed, hate, and delusion have done well in the world.’”

an3.72:6 “It’s incredible, sir, it’s amazing! There’s no acclaiming your own teaching or disrespecting someone else’s, just teaching what’s relevant in that context. The goal is spoken of, but the self is not involved. You, sir, teach Dhamma for giving up greed, hate, and delusion. Your teaching is well explained. You, sir, practice for giving up greed, hate, and delusion. You in the world are practicing well. You’ve given up greed, hate, and delusion. You in the world have done well.

an3.72:7 Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Ānanda has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Ānanda remember me as a lay follower who has gone for refuge for life.”

8. Ānanda

With Mahānāma the Sakyan

an3.73:1 So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Now at that time the Buddha had recently recovered from an illness. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him: “For a long time, sir, I have understood your teaching like this: ‘Knowledge is for those with immersion, not those without immersion.’ But, sir, does immersion come first, then knowledge? Or does knowledge come first, then immersion?” Then Venerable Ānanda thought, “The Buddha has recently recovered from an illness, and this Mahānāma asks him a question that’s too deep. Why don’t I take him off to one side and teach him the Dhamma?”

an3.73:2 Then Ānanda took Mahānāma by the arm, led him off to one side, and said to him, “Mahānāma, the Buddha has spoken of the ethics, immersion, and wisdom of a trainee; and the ethics, immersion, and wisdom of an adept. What is the ethics of a trainee? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is called the ethics of a trainee.

an3.73:3 And what is the immersion of a trainee? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called the immersion of a trainee.

an3.73:4 And what is the wisdom of a trainee? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called the wisdom of a trainee.

an3.73:5 Then a noble disciple—accomplished in ethics, immersion, and wisdom—realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. In this way the Buddha has spoken of the ethics, immersion, and wisdom of both a trainee and an adept.”

8. Ānanda

Jains

an3.74:1 At one time Venerable Ānanda was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Licchavis Abhaya and Paṇḍitakumāra went up to Venerable Ānanda, bowed, sat down to one side, and said to him: “Sir, the Jain ascetic of the Ñātika clan claims to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ He advocates the elimination of past deeds by fervent mortification, and breaking the bridge by not doing any new deeds. So with the ending of deeds, suffering ends; with the ending of suffering, feeling ends; and with the ending of feeling, all suffering will have been worn away. This is how to go beyond suffering by means of this purification by wearing away in the present life. What, sir, does the Buddha say about this?”

an3.74:2 “Abhaya, these three kinds of purification by wearing away have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. What three? It’s when, Abhaya, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

an3.74:3 Then a mendicant accomplished in ethics, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

an3.74:4 Then a mendicant accomplished in immersion realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. These are the three kinds of purification by wearing away that have been rightly explained by the Buddha … in order to realize extinguishment.”

an3.74:5 When he said this, Paṇḍitakumāra said to Abhaya, “Dear Abhaya, is there anything in what Ānanda has said so well that you would disagree with?” “How could I not agree with what was said so well by Ānanda? If anyone didn’t agree with him, their head would explode!”

8. Ānanda

Support

an3.75:1 Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

an3.75:2 “Ānanda, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in three things. What three? Experiential confidence in the Buddha: ‘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.’ Experiential confidence in 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.’ Experiential confidence in 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.’

an3.75:3 There might be change in the four principal states— earth, water, air, and fire—but a noble disciple with experiential confidence in the Buddha would never change. In this context, ‘change’ means that such a noble disciple will end up in Hell: this is quite impossible.

an3.75:4 There might be change in the four principal states— earth, water, air, and fire—but a noble disciple with experiential confidence in the teaching … or the Saṅgha would never change. In this context, ‘change’ means that such a noble disciple will end up in Hell: this is quite impossible.

an3.75:5 Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established by you in these three things.”

8. Ānanda

Continued Existence (1st)

an3.76:1 Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, they speak of this thing called ‘continued existence’.

8. Ānanda

Continued Existence (2nd)

an3.77:1 Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, they speak of this thing called ‘continued existence’.

8. Ānanda

Precepts and Observances

an3.78:1 Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Ānanda, are all precepts and observances, lifestyles, and spiritual paths fruitful when taken as the essence?” “This matter is not categorical, sir.” “Well then, Ānanda, break it down.”

an3.78:2 “Take the case of someone who cultivates precepts and observances, a lifestyle, and a spiritual path, taking this as the essence. If unskillful qualities grow while skillful qualities decline, that’s not fruitful. However, if unskillful qualities decline while skillful qualities grow, that is fruitful.” That is what Venerable Ānanda said, and the Teacher concurred.

an3.78:3 Then Ānanda, knowing that the Teacher concurred, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then, not long after Ānanda had left, the Buddha addressed the mendicants: “Mendicants, Ānanda is a trainee, but it’s not easy to find his equal in wisdom.”

8. Ānanda

Fragrances

an3.79:1 Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

an3.79:2 “Sir, there are these three kinds of fragrance that spread only with the wind, not against it. What three? The fragrance of roots, heartwood, and flowers. These are the three kinds of fragrance that spread only with the wind, not against it. Is there a kind of fragrance that spreads with the wind, and against it, and both ways?”

an3.79:3 “There is, Ānanda, such a kind of fragrance.” “So what, sir, is that kind of fragrance?”

an3.79:4 “It’s when, Ānanda, in some village or town, a woman or man has gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. They’re ethical, of good character. They live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.

an3.79:5 Ascetics and brahmins everywhere praise them for these good qualities;

an3.79:6 even the angels praise them. This is the kind of fragrance that spreads with the wind, and against it, and both.

an3.79:7 The fragrance of flowers <j>doesn’t spread against the wind, nor sandalwood, pinwheel flowers, or jasmine; but the fragrance of the good <j>spreads against the wind; a true person’s virtue spreads in every direction.”

8. Ānanda

Lesser

an3.80:1 Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, I have heard and learned this in the presence of the Buddha: ‘Ānanda, the Buddha Sikhī had a disciple named Abhibhū. Standing in the highest heavens, he could make his voice heard throughout the thousandfold galaxy.’ I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?” “He was a disciple, Ānanda. Realized Ones are immeasurable.”

an3.80:2 For a second time …

an3.80:3 For a third time, Ānanda said to the Buddha: “… I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?” “Ānanda, have you heard of a thousandfold lesser world system, a galaxy?” “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha speak. The mendicants will listen and remember it.” “Well then, Ānanda, listen and apply your mind well, I will speak.” “Yes, sir,” Ānanda replied. The Buddha said this:

an3.80:4 “Ānanda, a galaxy extends a thousand times as far as the moon and sun revolve and the dazzling ones light up the quarters. In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Black Plum Tree Lands, a thousand lands west of Godāvarī, a thousand lands north of Kuru, a thousand lands east of Videha, four thousand oceans, four thousand great kings, and a thousand heavens. This is called a thousandfold lesser world system, a ‘galaxy’.

an3.80:5 A world system that extends for a thousand galaxies is called a millionfold middling world system, a ‘galactic cluster’.

an3.80:6 A world system that extends for a thousand galactic clusters is called a billionfold great world system, a ‘galactic supercluster’.

an3.80:7 If he wished, Ānanda, a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.”

an3.80:8 “But how would the Buddha make his voice heard so far?” “First, Ānanda, a Realized One would fill the galactic supercluster with light. When sentient beings saw the light, the Realized One would project his call so that they’d hear the sound. That’s how a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.”

an3.80:9 When he said this, Venerable Ānanda said, “I’m so fortunate, so very fortunate, to have a teacher with such power and might!” When he said this, Venerable Udāyī said to Venerable Ānanda, “What is it to you, Reverend Ānanda, if your teacher has such power and might?” When he said this, the Buddha said to Venerable Udāyī, “Not so, Udāyī, not so! However, Ānanda will attain salvation in this very life.”

9. Ascetics

Ascetics

an3.81:1 “Mendicants, there are three duties of an ascetic. What three? Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. These are the three duties of an ascetic.

an3.81:2 So you should train like this: ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ That’s how you should train.”

9. Ascetics

The Donkey

an3.82:1 “Suppose, mendicants, a donkey followed behind a herd of cattle, thinking: ‘I can moo too! I can moo too!’ But it doesn’t look like a cow, or sound like a cow, or leave a footprint like a cow. Still it follows behind a herd of cattle, thinking: ‘I can moo too! I can moo too!’

an3.82:2 In the same way, some mendicant follows behind the mendicant Saṅgha, thinking: ‘I’m a monk too! I’m a monk too!’ But they don’t have the same enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom as the other mendicants. Still they follow behind the mendicant Saṇgha, thinking: ‘I’m a monk too! I’m a monk too!’

an3.82:3 So you should train like this: ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ That’s how you should train.”

9. Ascetics

Fields

an3.83:1 “Mendicants, a farmer has three primary duties. What three? A farmer first of all makes sure the field is well ploughed and tilled. Next they plant seeds in season. When the time is right, they irrigate the field and then drain it. These are the three primary duties of a farmer.

an3.83:2 In the same way, a mendicant has three primary duties. What three? Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. These are the three primary duties of a mendicant.

an3.83:3 So you should train like this: ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ That’s how you should train.”

9. Ascetics

The Vajji

an3.84:1 At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then a certain Vajji monk went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, each fortnight over a hundred and fifty training rules are recited. I’m not able to train in them.” “But monk, are you able to train in three trainings: the higher ethics, the higher mind, and the higher wisdom?” “I am, sir.” “So, monk, you should train in these three trainings: the higher ethics, the higher mind, and the higher wisdom.

an3.84:2 As you train in these, you will give up greed, hate, and delusion. Then you won’t do anything unskillful, or practice anything bad.”

an3.84:3 After some time that monk trained in the higher ethics, the higher mind, and the higher wisdom. He gave up greed, hate, and delusion. Then he didn’t do anything unskillful, or practice anything bad.

9. Ascetics

A Trainee