an3.99:2 In the same way, if a junior mendicant is unethical, of bad character, this is how they’re ugly, I say. That individual is just as ugly as jute canvas. If you associate with, accompany, and attend to them, following their example, it’ll be for your lasting harm and suffering. This is how they’re unpleasant to touch, I say. That individual is just as unpleasant to touch as jute canvas. Any robes, almsfood, lodgings, and medicines and supplies for the sick that they receive are not very fruitful or beneficial for the donor. This is how they’re worthless, I say. That individual is just as worthless as jute canvas. If a middle mendicant is unethical, of bad character, this is how they’re ugly, I say. … If a senior mendicant is unethical, of bad character, this is how they’re ugly, I say. … If you associate with, accompany, and attend to them, following their example, it’ll be for your lasting harm and suffering. …

an3.99:3 If such a senior mendicant speaks among the Saṅgha, the mendicants say: ‘What’s an incompetent fool like you got to say? How on earth could you imagine you’ve got something worth saying!’ They become angry and upset, and blurt out things that make the Saṅgha throw them out, as if they were throwing jute canvas away on the rubbish heap.

an3.99:4 Cloth from Kāsi is beautiful, pleasant to touch, and valuable whether it’s new, worn in, or worn out. They use worn out cloth from Kāsi for wrapping, or else they place it in a fragrant casket.

an3.99:5 In the same way, if a junior mendicant is ethical, of good character, this is how they’re beautiful, I say. That individual is just as beautiful as cloth from Kāsi. If you associate with, accompany, and attend to such an individual, following their example, it will be for your lasting welfare and happiness. This is how they’re pleasant to touch, I say. That individual is just as pleasant to touch as cloth from Kāsi. Any robes, almsfood, lodgings, and medicines and supplies for the sick that they receive are very fruitful and beneficial for the donor. This is how they’re valuable, I say. That individual is just as valuable as cloth from Kāsi. If a middle mendicant is ethical, of good character, this is how they’re beautiful, I say. … If a senior mendicant is ethical, of good character, this is how they’re beautiful, I say. …

an3.99:6 If such a senior mendicant speaks in the midst of the Saṅgha, the mendicants say: ‘Venerables, be quiet! The senior mendicant is speaking on the teaching and training.’ So you should train like this: ‘We will be like cloth from Kāsi, not like jute canvas.’ That’s how you should train.”

10. A Lump of Salt

A Lump of Salt

an3.100:1 “Mendicants, suppose you say: ‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering. Suppose you say: ‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering. Take the case of the individual who does a trivial bad deed, but it lands them in hell. Meanwhile, another individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot.

an3.100:2 What kind of individual does a trivial bad deed, but it lands them in hell? An individual who hasn’t developed their physical endurance, ethics, mind, or wisdom. They’re small-minded and mean-spirited, living in suffering. That kind of individual does a trivial bad deed, but it lands them in hell.

an3.100:3 What kind of individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot? An individual who has developed their physical endurance, ethics, mind, and wisdom. They’re not small-minded, but are big-hearted, meditating on the immeasurables. That kind of individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot.

an3.100:4 Suppose a person was to drop a lump of salt into a mug of water. What do you think, mendicants? Would that mug of water become salty and undrinkable?” “Yes, sir. Why is that? Because there is only a little water in the bowl.” “Suppose a person was to drop a lump of salt into the Ganges River. What do you think, mendicants? Would the Ganges River become salty and undrinkable?” “No, sir. Why is that? Because the Ganges River is a vast mass of water.”

an3.100:5 “This is how it is in the case of an individual who does a trivial bad deed, but it lands them in hell. Meanwhile, another individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot. …

an3.100:8 Take the case of someone who is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. While someone else isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.

an3.100:9 What sort of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars? Someone who is poor, with few possessions and little wealth. That kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.

an3.100:10 What sort of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars? Someone who is rich, affluent, and wealthy. That kind of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. This is how it is in the case of an individual who does a trivial bad deed, but they go to hell. Meanwhile, another individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot. …

an3.100:13 It’s like a sheep dealer or butcher. They can execute, jail, fine, or otherwise punish one person who steals from them, but not another.

an3.100:14 What sort of person can they punish? Someone who is poor, with few possessions and little wealth. That’s the kind of person they can punish.

an3.100:15 What sort of person can’t they punish? A ruler or their chief minister who is rich, affluent, and wealthy. That’s the kind of person they can’t punish. In fact, all they can do is raise their cupped palms and ask: ‘Please, good fellow, give me my sheep or pay me for it.’ This is how it is in the case of an individual who does a trivial bad deed, but it lands them in hell. Meanwhile, another individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot. …

an3.100:18 Mendicants, suppose you say: ‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering. Suppose you say: ‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.”

10. A Lump of Salt

A Panner

an3.101:1 “Native gold has coarse corruptions: sand, soil, and gravel. A panner or their apprentice pours it into a pan, where they wash, rinse, and clean it. When that’s been eliminated, there are medium corruptions in the native gold: fine grit and coarse sand. The panner washes it again. When that’s been eliminated, there are fine corruptions in the native gold: fine sand and black grime. The panner washes it again. When that’s been eliminated, only golden flecks remain. A goldsmith or their apprentice places the native gold in a crucible where they blow, melt, and smelt it. Still the native gold is not settled and the dross is not totally gone. It’s not pliable, workable, or radiant, but is brittle and not completely ready for working. But the goldsmith keeps on blowing, melting, and smelting it. The native gold becomes pliable, workable, and radiant, not brittle, and ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

an3.101:2 In the same way, a mendicant who is committed to the higher mind has coarse corruptions: bad bodily, verbal, and mental conduct. A sincere, proficient mendicant gives these up, dispels, eliminates, and obliterates them. When they’ve been given up and eliminated, there are middling corruptions: sensual, malicious, or cruel thoughts. A sincere, proficient mendicant gives these up, dispels, eliminates, and obliterates them. When they’ve been given up and eliminated, there are fine corruptions: thoughts of family, country, and status. A sincere, proficient mendicant gives these up, dispels, eliminates, and obliterates them. When they’ve been given up and eliminated, only thoughts about the teaching are left. That immersion is not peaceful or sublime or tranquil or unified, but is held in place by forceful suppression. But there comes a time when that mind is stilled internally; it settles, unifies, and becomes immersed in samādhi. That immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression. They extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

an3.101:3 If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the heavens.’ They are capable of realizing these things, since each and every one is within range.

an3.101:4 If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’ They are capable of realizing these things, since each and every one is within range.

an3.101:5 If they wish: ‘May I understand the minds of other beings and individuals, having encompassed them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ They are capable of realizing these things, since each and every one is within range.

an3.101:7 If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and meeting their fate—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings pass on according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they ended up in a place of loss, a bad place, the underworld, Hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they ended up in a good place, the Garden.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and meeting their fate—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings pass on according to their deeds.’ They are capable of realizing these things, since each and every one is within range.

an3.101:8 If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’ They are capable of realizing these things, since each and every one is within range.”

10. A Lump of Salt

Basis

an3.102:1 “Mendicants, a mendicant committed to the higher mind should focus on three bases from time to time: the basis of immersion, the basis of exertion, and the basis of equanimity. If a mendicant dedicated to the higher mind focuses solely on the basis of immersion, it’s likely their mind will incline to laziness. If they focus solely on the basis of exertion, it’s likely their mind will incline to restlessness. If they focus solely on the basis of equanimity, it’s likely their mind won’t properly become immersed in samādhi for the ending of defilements. But when a mendicant dedicated to the higher mind focuses from time to time on the basis of immersion, the basis of exertion, and the basis of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements.

an3.102:2 It’s like when a goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some native gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. If they solely fanned it, the native gold would likely be scorched. If they solely sprinkled water on it, the native gold would likely cool down. If they solely watched over it, the native gold would likely not be properly processed. But when that goldsmith fans it from time to time, sprinkles water on it from time to time, and watches over it from time to time, that native gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

an3.102:3 In the same way, a mendicant committed to the higher mind should focus on three bases from time to time: the basis of immersion, the basis of exertion, and the basis of equanimity. … When a mendicant dedicated to the higher mind focuses from time to time on the basis of immersion, the basis of exertion, and the basis of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements. They extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

an3.102:4 If they wish: ‘May I wield the many kinds of psychic power’ … ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’ … ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and meeting their fate.’ … ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’ They are capable of realizing these things, since each and every one is within range.”

11. Awakening

Before Awakening

an3.103:1 “Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the gratification in the world? What’s the drawback? What’s the escape?’ Then it occurred to me: ‘The pleasure and happiness that arise from the world: this is its gratification. That the world is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for the world: this is its escape.’ As long as I didn’t truly understand the world’s gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its angels and Satan, this population with its ascetics and brahmins, its rulers and commoners. But when I did truly understand the world’s gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its angels and Satan, this population with its ascetics and brahmins, its rulers and commoners. Knowledge and vision arose in me: ‘My freedom is unshakable; I have found salvation; I shall wander astray no more.’”

11. Awakening

Gratification (1st)

an3.104:1 “Mendicants, I went in search of the world’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of gratification in the world. I went in search of the world’s drawbacks, and I found them. I’ve seen clearly with wisdom the full extent of the drawbacks in the world. I went in search of escape from the world, and I found it. I’ve seen clearly with wisdom the full extent of escape from the world. As long as I didn’t truly understand the world’s gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its angels and Satan, this population with its ascetics and brahmins, its rulers and commoners. But when I did truly understand the world’s gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its angels and Satan, this population with its ascetics and brahmins, its rulers and commoners. Knowledge and vision arose in me: ‘My freedom is unshakable; I have found salvation; I shall wander astray no more.’”

11. Awakening

Gratification (2nd)

an3.105:1 “Mendicants, if there were no gratification in the world, sentient beings wouldn’t be aroused by it. But because there is gratification in the world, sentient beings are aroused by it. If the world had no drawback, sentient beings wouldn’t grow disillusioned with it. But since the world has a drawback, sentient beings do grow disillusioned with it. If there were no escape from the world, sentient beings wouldn’t escape from it. But since there is an escape from the world, sentient beings do escape from it. As long as sentient beings don’t truly understand the world’s gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its angels and Satan, this population with its ascetics and brahmins, its rulers and commoners—and they don’t live detached, liberated, with mind free of boundaries. But when sentient beings truly understand the world’s gratification, drawback, and escape for what they are, they’ve escaped from this world—with its angels and Satan, this population with its ascetics and brahmins, its rulers and commoners—and they live detached, liberated, with mind free of boundaries.”

11. Awakening

Ascetics and Brahmins

an3.106:1 “Mendicants, there are ascetics and brahmins who don’t truly understand the world’s gratification, drawback, and escape for what they are. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life. There are ascetics and brahmins who do truly understand the world’s gratification, drawback, and escape for what they are. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

11. Awakening

Wailing

an3.107:1 “Singing is regarded as wailing in the training of the Noble One. Dancing is regarded as madness. Too much laughter, showing the teeth, is regarded as childish. So break off singing and dancing; and when you’re appropriately pleased, it’s enough to simply smile.”

11. Awakening

Satisfaction

an3.108:1 “Mendicants, there are three indulgences that never satisfy. What three? Sleep, drinking beer and wine, and sexual intercourse. These are the three indulgences that never satisfy.”

11. Awakening

Unprotected

an3.109:1 Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Householder, when the mind is unprotected, deeds of body, speech, and mind are unprotected. When deeds are unprotected, they fester. When deeds fester, they become rotten. Someone whose deeds of body, speech, and mind are rotten will not have a good death.

an3.109:2 It’s like a bungalow with a bad roof. The roof peak, rafters, and walls are unprotected. They fester, and become rotten.

an3.109:3 In the same way, when the mind is unprotected, bodily, verbal, and mental deeds are unprotected. … Someone whose deeds of body, speech, and mind are rotten will not have a good death.

an3.109:4 When the mind is protected, bodily, verbal, and mental deeds are protected. When deeds are protected, they don’t fester. When deeds don’t fester, they don’t become rotten. Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.

an3.109:5 It’s like a bungalow with a good roof. The roof peak, rafters, and walls are protected. They don’t get soaked, and they don’t become rotten.

an3.109:6 In the same way, when the mind is protected, bodily, verbal, and mental deeds are protected. … Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.”

11. Awakening

Fallen

an3.110:1 Seated to one side, the Buddha said to the householder Anāthapiṇḍika: “Householder, when the mind is fallen, bodily, verbal, and mental deeds are fallen. Someone whose deeds of body, speech, and mind are fallen will not have a good death. It’s like a bungalow with a bad roof. The roof peak, rafters, and walls fall in. In the same way, when the mind is fallen, bodily, verbal, and mental deeds are fallen. Someone whose deeds of body, speech, and mind are fallen will not have a good death.

an3.110:2 When the mind is not fallen, bodily, verbal, and mental deeds are not fallen. Someone whose deeds of body, speech, and mind are not fallen will have a good death. It’s like a bungalow with a good roof. The roof peak, rafters, and walls are not fallen in. In the same way, when the mind is not fallen, bodily, verbal, and mental deeds are not fallen. Someone whose deeds of body, speech, and mind are not fallen will have a good death.”

11. Awakening

Sources (1st)

an3.111:1 “Mendicants, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds. Any deed that emerges from greed, hate, or delusion—born, sourced, and originated from greed, hate, or delusion—is unskillful, blameworthy, results in suffering, and leads to the creation of more deeds, not their cessation. These are three sources that give rise to deeds.

an3.111:2 There are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds. Any deed that emerges from contentment, love, or understanding—born, sourced, and originated from contentment, love, or understanding—is skillful, blameless, results in happiness, and leads to the cessation of more deeds, not their creation. These are three sources that give rise to deeds.”

11. Awakening

Sources (2nd)

an3.112:1 “Mendicants, there are these three sources that give rise to deeds. What three? Desire comes up for things that stimulate desire and greed in the past, future, or present. And how does desire come up for things that stimulate desire and greed in the past, future, or present? In your heart you think about and consider things that stimulate desire and greed in the past, future, or present. When you do this, desire comes up, and you get attached to those things. This lust in the heart is what I call a fetter. That’s how desire comes up for things that stimulate desire and greed in the past, future, or present.

an3.112:3 These are three sources that give rise to deeds.

an3.112:4 There are these three sources that give rise to deeds. What three? Desire doesn’t come up for things that stimulate desire and greed in the past, future, or present.

an3.112:5 And how does desire not come up for things that stimulate desire and greed in the past, future, or present? You understand the future result of things that stimulate desire and greed in the past, future, or present. When you know this, you grow disillusioned, your heart becomes dispassionate, and you see it with penetrating wisdom. That’s how desire doesn’t come up for things that stimulate desire and greed in the past, future, or present.

an3.112:7 These are three sources that give rise to deeds.”

12. Bound for Loss

Bound for Loss

an3.113:1 “Mendicants, these three are bound for a place of loss, bound for hell, if they don’t give up this fault. What three? Someone who is unchaste, but claims to be chaste; someone who makes a groundless accusation of unchastity against a person whose chastity is pure; and someone who has the view, ‘There is nothing wrong with sensual pleasures,’ so they throw themselves into sensual pleasures. These are the three who are bound for a place of loss, bound for hell, if they don’t give up this fault.”

12. Bound for Loss

Rare

an3.114:1 “Mendicants, the appearance of three individuals is rare in the world. What three? A Realized One, a perfected one, a fully awakened Buddha. A teacher of the teaching and training proclaimed by a Realized One. An individual who is grateful and thankful. The appearance of these three individuals is rare in the world.”

12. Bound for Loss

Immeasurable

an3.115:1 “Mendicants, these three individuals are found in the world. What three? Someone easy to measure, someone hard to measure, and someone who is immeasurable. And who is the individual easy to measure? It’s an individual who is haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties. This is called ‘an individual easy to measure’.

an3.115:2 And who is the individual hard to measure? It’s an individual who is not haughty, insolent, fickle, scurrilous, or loose-tongued. They have established mindfulness, situational awareness and immersion, with unified mind and restrained faculties. This is called ‘an individual hard to measure’.

an3.115:3 And who is the immeasurable individual? It’s a mendicant who is perfected, and has ended defilements. This is called ‘an immeasurable individual’. These are the three individuals found in the world.”

12. Bound for Loss

Imperturbable

an3.116:1 “Mendicants, these three individuals are found in the world. What three? First, an individual, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. They enjoy it and like it and find it rewarding.