an3.116:2 Furthermore, an individual, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. They enjoy it and like it and find it rewarding.

an3.116:3 Furthermore, an individual, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. They enjoy it and like it and find it rewarding. These are the three individuals found in the world.”

12. Bound for Loss

Failures and Accomplishments

an3.117:1 “Mendicants, there are three failures. What three? Failure in ethics, mind, and view. And what is failure in ethics? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical. This is called ‘failure in ethics’.

an3.117:2 And what is failure in mind? It’s when someone is covetous and malicious. This is called ‘failure in mind’.

an3.117:3 And what is failure in view? It’s when someone has wrong view, a distorted perspective, such as: ‘There’s no meaning in giving, charity, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or unseen beings. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is called ‘failure in view’. Some sentient beings, when their body breaks up, after death, end up in a place of loss, a bad place, the underworld, Hell because of failure in ethics, mind, or view. These are the three failures.

an3.117:4 There are three accomplishments. What three? Accomplishment in ethics, mind, and view.

an3.117:5 And what is accomplishment in ethics? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, backbiting, harsh, or nonsensical. This is called accomplishment in ethics.

an3.117:6 And what is accomplishment in mind? It’s when someone is content and kind-hearted. This is called accomplishment in mind.

an3.117:7 And what is accomplishment in view? It’s when someone has right view, an undistorted perspective, such as: ‘There is meaning in giving, charity, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and unseen beings. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ This is called accomplishment in view. Some sentient beings, when their body breaks up, after death, end up in a good place, the Garden because of accomplishment in ethics, mind, or view. These are the three accomplishments.”

12. Bound for Loss

Sure-bet Dice

an3.118:1 “Mendicants, there are three failures. What three? Failure in ethics, mind, and view.

an3.118:2 And what is failure in ethics? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical. This is called ‘failure in ethics’.

an3.118:3 And what is failure in mind? It’s when someone is covetous and malicious. This is called ‘failure in mind’.

an3.118:4 And what is failure in view? It’s when someone has wrong view, a distorted perspective, such as: ‘There’s no meaning in giving, charity, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or unseen beings. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is called ‘failure in view’. Some sentient beings, when their body breaks up, after death, end up in a place of loss, a bad place, the underworld, Hell because of failure in ethics, mind, or view. It’s like throwing sure-bet dice: they always fall the right side up. In the same way, some sentient beings, when their body breaks up, after death, end up in a place of loss, a bad place, the underworld, Hell because of failure in ethics, mind, or view. These are the three failures.

an3.118:5 There are three accomplishments. What three? Accomplishment in ethics, mind, and view.

an3.118:6 And what is accomplishment in ethics? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, backbiting, harsh, or nonsensical. This is called accomplishment in ethics.

an3.118:7 And what is accomplishment in mind? It’s when someone is content and kind-hearted. This is called accomplishment in mind.

an3.118:8 And what is accomplishment in view? It’s when someone has right view, an undistorted perspective, such as: ‘There is meaning in giving, charity, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and unseen beings. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ This is called accomplishment in view. Some sentient beings, when their body breaks up, after death, end up in a good place, the Garden because of accomplishment in ethics, mind, or view. It’s like throwing sure-bet dice: they always fall the right side up. In the same way, some sentient beings, when their body breaks up, after death, end up in a good place, the Garden because of accomplishment in ethics, mind, or view. These are the three accomplishments.”

12. Bound for Loss

Action

an3.119:1 “Mendicants, there are three failures. What three? Failure in action, livelihood, and view. And what is failure in action? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical. This is called ‘failure in action’.

an3.119:2 And what is failure in livelihood? It’s when a noble disciple has wrong livelihood and earns a living by wrong livelihood. This is called ‘failure in livelihood’.

an3.119:3 And what is failure in view? It’s when someone has wrong view, a distorted perspective, such as: ‘There’s no meaning in giving, charity, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or unseen beings. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is called ‘failure in view’. These are the three failures.

an3.119:4 There are three accomplishments. What three? Accomplishment in action, livelihood, and view. And what is accomplishment in action? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, backbiting, harsh, or nonsensical. This is called ‘accomplishment in action’.

an3.119:5 And what is accomplishment in livelihood? It’s when a noble disciple has right livelihood and earns a living by right livelihood. This is called ‘accomplishment in livelihood’.

an3.119:6 And what is accomplishment in view? It’s when someone has right view, an undistorted perspective, such as: ‘There is meaning in giving, charity, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and unseen beings. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ This is called ‘accomplishment in view’. These are the three accomplishments.”

12. Bound for Loss

Purity (1st)

an3.120:1 “Mendicants, there are these three kinds of purity. What three? Purity of body, speech, and mind. And what is purity of body? It’s when someone doesn’t kill living creatures, steal, or commit sexual misconduct. This is called ‘purity of body’.

an3.120:2 And what is purity of speech? It’s when someone doesn’t use speech that’s false, backbiting, harsh, or nonsensical. This is called ‘purity of speech’.

an3.120:3 And what is purity of mind? It’s when someone is content, kind-hearted, and has right view. This is called ‘purity of mind’. These are the three kinds of purity.”

12. Bound for Loss

Purity (2nd)

an3.121:1 “Mendicants, there are these three kinds of purity. What three? Purity of body, speech, and mind. And what is purity of body? It’s when a mendicant doesn’t kill living creatures, steal, or have sex. This is called ‘purity of body’.

an3.121:2 And what is purity of speech? It’s when a mendicant doesn’t use speech that’s false, backbiting, harsh, or nonsensical. This is called ‘purity of speech’.

an3.121:3 And what is purity of mind? It’s when a mendicant who has sensual desire in them understands ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. When they have ill will in them they understand ‘I have ill will in me’; and when they don’t have ill will in them they understand ‘I don’t have ill will in me’. They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. When they have dullness and drowsiness in them they understand ‘I have dullness and drowsiness in me’; and when they don’t have dullness and drowsiness in them they understand ‘I don’t have dullness and drowsiness in me’. They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. When they have restlessness and remorse in them they understand ‘I have restlessness and remorse in me’; and when they don’t have restlessness and remorse in them they understand ‘I don’t have restlessness and remorse in me’. They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. When they have doubt in them they understand ‘I have doubt in me’; and when they don’t have doubt in them they understand ‘I don’t have doubt in me’. They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. This is called ‘purity of mind’. These are the three kinds of purity.

an3.121:4 Purity of body, purity of speech, and undefiled purity of heart. A pure one, blessed with purity, has washed off all bad things, they say.”

12. Bound for Loss

Sagacity

an3.122:1 “Mendicants, there are these three kinds of sagacity. What three? Sagacity of body, speech, and mind. And what is sagacity of body? It’s when a mendicant doesn’t kill living creatures, steal, or have sex. This is called ‘sagacity of body’.

an3.122:2 And what is sagacity of speech? It’s when a mendicant doesn’t use speech that’s false, backbiting, harsh, or nonsensical. This is called ‘sagacity of speech’.

an3.122:3 And what is sagacity of mind? It’s when a mendicant 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. This is called ‘sagacity of mind’. These are the three kinds of sagacity.

an3.122:4 A sage in body, a sage in speech, a sage undefiled in heart; a sage, blessed with sagacity, has given up everything, they say.”

13. Kusinārā

At Kusinārā

an3.123:1 At one time the Buddha was staying near Kusinārā in the Forest of Offerings. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

an3.123:2 “Mendicants, take the case of a mendicant living supported by a town or village. A householder or their child approaches and invites them for the next day’s meal. The mendicant accepts if they want. When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out. The householder or their child serves and satisfies them with their own hands with delicious fresh and cooked foods.

an3.123:3 The mendicant thinks: ‘It’s so good that this householder serves me with delicious fresh and cooked foods.’ Then they think: ‘I really hope this householder serves me with delicious fresh and cooked foods in the future, too.’ They eat that food tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. They think about it with sensual, malicious, or cruel thoughts. A gift to such a mendicant is not very fruitful, I say. Why is that? Because that mendicant is negligent.

an3.123:4 Take another case of a mendicant living supported by a town or village. A householder or their child approaches and invites them for the next day’s meal. The mendicant accepts if they want. When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out. The householder or their child serves and satisfies them with their own hands with delicious fresh and cooked foods.

an3.123:5 It never occurs to them: ‘It’s so good that the householder or their child serves and satisfies me with their own hands with delicious fresh and cooked foods.’ They don’t think: ‘I really hope this householder serves me with delicious fresh and cooked foods in the future, too.’ They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. They think about it with thoughts of renunciation, good will, or harmlessness. A gift to such a mendicant is very fruitful, I say. Why is that? Because that mendicant is diligent.”

13. At Kusinārā

Arguments

an3.124:1 “Mendicants, I’m not even comfortable thinking about a place where mendicants fight—quarreling and disputing, continually wounding each other with barbed words—let alone going there. I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’ What three things have they given up? Thoughts of renunciation, good will, and harmlessness. What three things have they cultivated? Sensual, malicious, and cruel thoughts. … I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’

an3.124:2 I feel comfortable going to a place where the mendicants live in harmony—appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes—let alone thinking about it. I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’ What three things have they given up? Sensual, malicious, and cruel thoughts. What three things have they cultivated? Thoughts of renunciation, good will, and harmlessness. … I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’”

13. At Kusinārā

The Gotamaka Shrine

an3.125:1 At one time the Buddha was staying near Vesālī, at the Gotamaka Shrine. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

an3.125:2 “Mendicants, I teach based on direct knowledge, not without direct knowledge. I teach with reasons, not without them. I teach with a demonstrable basis, not without it. Since this is so, you should follow my advice and instruction. This is enough for you to feel joyful, delighted, and happy: ‘The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!’”

an3.125:3 That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. And while this discourse was being spoken, the thousandfold galaxy shook.

13. Kusinārā

Bharaṇḍu Kālāma

an3.126:1 At one time the Buddha was wandering in the land of the Kosalans when he arrived at Kapilavatthu. Mahānāma the Sakyan heard that he had arrived. He went up to the Buddha, bowed, and stood to one side. The Buddha said to him,

an3.126:2 “Go into Kapilavatthu, Mahānāma, and check if there’s a suitable guest house where I can spend the night.” “Yes, sir,” replied Mahānāma. He returned to Kapilavatthu and searched all over the city, but he couldn’t see a suitable guest house for the Buddha to spend the night.

an3.126:3 Then Mahānāma went up to the Buddha, and said to him, “Sir, there’s no suitable guest house in Kapilavatthu for you to spend the night. But there is this Bharaṇḍu the Kālāma, who used to be the Buddha’s spiritual companion. Why don’t you spend the night at his hermitage?” “Go, Mahānāma, and set out a mat.” “Yes, sir,” replied Mahānāma. He went to Bharaṇḍu’s hermitage, where he set out a mat, and got foot-washing water ready. Then he went back to the Buddha and said to him, “The mat and foot-washing water are set out. Please, sir, go at your convenience.”

an3.126:4 Then the Buddha went to Bharaṇḍu’s hermitage, sat down on the seat spread out, and washed his feet. Then it occurred to Mahānāma, “It’s too late to pay homage to the Buddha today. He’s tired. Tomorrow I’ll pay homage to the Buddha.” He bowed and respectfully circled the Buddha, keeping him on his right, before leaving.

an3.126:5 Then, when the night had passed, Mahānāma the Sakyan went up to the Buddha, and sat down to one side. The Buddha said to him: “Mahānāma, there are these three teachers found in the world. What three? One teacher advocates the complete understanding of sensual pleasures, but not of forms or feelings. One teacher advocates the complete understanding of sensual pleasures and forms, but not of feelings. One teacher advocates the complete understanding of sensual pleasures, forms, and feelings. These are the three teachers found in the world. Do these three teachers have the same end or different ends?”

an3.126:6 When he said this, Bharaṇḍu said to Mahānāma, “Say they’re the same, Mahānāma!” The Buddha said, “Say they’re different, Mahānāma!” For a second time, Bharaṇḍu said, “Say they’re the same, Mahānāma!” The Buddha said, “Say they’re different, Mahānāma!” For a third time, Bharaṇḍu said, “Say they’re the same, Mahānāma!” The Buddha said, “Say they’re different, Mahānāma!”

an3.126:7 Then it occurred to Bharaṇḍu, “The Buddha has rebuked me three times in front of this illustrious Mahānāma. Why don’t I leave Kapilavatthu?” Then Bharaṇḍu the Kālāma left Kapilavatthu, never to return.

13. Kusinārā

With Hatthaka

an3.127:1 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. It’s like when ghee or oil is poured on sand, it sinks and melts down, and can’t remain stable.

an3.127:2 Then the Buddha said to Hatthaka, “Hatthaka, manifest a solid incarnation.” “Yes, sir,” replied Hatthaka. He manifested a solid incarnation, bowed to the Buddha, and stood to one side. The Buddha said to him,

an3.127:3 “Hatthaka, I wonder whether you still promulgate now the teachings that you promulgated when you were a human being?” “I still promulgate the teachings that I promulgated as a human being. And I also promulgate teachings that I didn’t promulgate as a human being. What three? Seeing the Buddha; hearing the true teaching; and serving the Saṅgha. I passed away without getting enough of these three things.

an3.127:4 I could never get enough of seeing the Buddha, serving the Saṅgha, or hearing the teaching.

an3.127:5 Training in the higher ethics,

13. Kusinārā

Bitter

an3.128:1 At one time the Buddha was staying near Varanasi in the deer park at Isipatana. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Varanasi for alms. While the Buddha was walking for alms near the cow-hitching place at the wavy leaf fig, he saw a disgruntled monk who was looking for pleasure in external things, unmindful, without situational awareness or immersion, with straying mind and undisciplined faculties. The Buddha said to him,

an3.128:2 “Monk, don’t be bitter. If you’re bitter, festering with putrefaction, flies will, without a doubt, plague and infest you.” Hearing this advice of the Buddha, that monk was struck with a sense of urgency. Then, after the meal, on his return from almsround, the Buddha told the mendicants what had happened. …

an3.128:4 When he said this, one of the mendicants said to the Buddha: “Sir, what is this ‘bitterness’? What is ‘putrefaction’? And what are the ‘flies’?”

an3.128:5 “Desire is bitterness; ill will is the putrefaction; and bad, unskillful thoughts are the flies. If you’re bitter, festering with putrefaction, flies will, without a doubt, plague and infest you.

an3.128:6 When your eyes and ears are unguarded, and you’re not restrained in your sense faculties, flies—those lustful thoughts— will plague you.

an3.128:7 A mendicant who’s bitter, festering with putrefaction, is far from being extinguished, distress is their lot.

an3.128:8 Whether in village or wilderness, if they don’t find serenity in themselves, the fool, the simpleton departs, honored only by flies.

an3.128:9 But those who have ethics, lovers of wisdom and peace, they, being peaceful, sleep at ease, since they’ve got rid of the flies.”

13. Kusinārā

With Anuruddha (1st)

an3.129:1 Then Venerable Anuruddha went up to the Buddha, bowed, sat down to one side, and said to him: “Sometimes, sir, with my clairvoyance that is purified and superhuman, I see that some people—when their body breaks up, after death—end up in a place of loss, a bad place, the underworld, Hell. How many qualities do people have so that they end up in a place of loss, a bad place, the underworld, Hell?”

an3.129:2 “When people have three qualities, when their body breaks up, after death, they end up in a place of loss, a bad place, the underworld, Hell. What three? A person lives at home with a heart full of the stain of stinginess in the morning, jealousy at midday, and lust in the evening. When people possess these three qualities, when their body breaks up, after death, they end up in a place of loss, a bad place, the underworld, Hell.”

13. Kusinārā

With Anuruddha (2nd)

an3.130:1 Then Venerable Anuruddha went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him: “Here’s the thing, Reverend Sāriputta. With clairvoyance that is purified and surpasses the human, I survey the thousandfold galaxy. My energy is roused up and unflagging, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed and unified in samādhi. But my mind is not freed from the defilements by not grasping.”

an3.130:2 “Well, Reverend Anuruddha, when you say: ‘With clairvoyance that is purified and surpasses the human, I survey the thousandfold galaxy,’ that’s your conceit. And when you say: ‘My energy is roused up and unflagging, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed in samādhi,’ that’s your restlessness. And when you say: ‘But my mind is not freed from the defilements by not grasping,’ that’s your remorse. It would be good to give up these three things. Ignore them and apply your mind to freedom from death.”

an3.130:3 After some time Anuruddha gave up these three things. Ignoring them, he applied his mind to freedom from death. Then Anuruddha, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “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.” And Venerable Anuruddha became one of the perfected.

13. Kusinārā

Under Cover

an3.131:1 “Mendicants, three things are conveyed under cover, not in the open. What three? Ladies are conveyed for marriage with a veil, not unveiled. Hymns of the brahmins are conveyed under cover, not openly. Wrong view is conveyed under cover, not in the open. These three things are conveyed under cover, not in the open.

an3.131:2 Three things dazzle in the open, not under cover. What three? The moon dazzles in the open, not under cover. The sun dazzles in the open, not under cover. The teaching and training proclaimed by a Realized One dazzle in the open, not under cover. These three things dazzle in the open, not under cover.”

13. Kusinārā

Etchings

an3.132:1 “Mendicants, these three individuals are found in the world. What three? An individual like a line drawn in stone, an individual like a line drawn in sand, and an individual like a line drawn in water. And who is the individual like a line drawn in stone? It’s an individual who is often angry, and their anger lingers for a long time. It’s like a line drawn in stone, which isn’t quickly worn away by wind and water, but lasts for a long time. In the same way, an individual is often angry, and their anger lingers for a long time. This is called an individual like a line drawn in stone.

an3.132:2 And who is the individual like a line drawn in sand? It’s an individual who is often angry, but their anger doesn’t linger long. It’s like a line drawn in sand, which is quickly worn away by wind and water, and doesn’t last long. In the same way, an individual is often angry, but their anger doesn’t linger long. This is called an individual like a line drawn in sand.

an3.132:3 And who is the individual like a line drawn in water? It’s an individual who, though spoken to by someone in a rough, harsh, and disagreeable manner, still stays in touch, interacts with, and greets them. It’s like a line drawn in water, which vanishes right away, and doesn’t last long. In the same way, an individual, though spoken to by someone in a rough, harsh, and disagreeable manner, still stays in touch, interacts with, and greets them. This is called an individual like a line drawn in water. These are the three individuals found in the world.”

14. A Warrior

A Warrior

an3.133:1 “Mendicants, a warrior with three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship. What three? He’s a long-distance shooter, a marksman, one who shatters large objects. A warrior with these three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship. In the same way, a mendicant with three factors 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. What three? They’re a long-distance shooter, a marksman, and one who shatters large objects.

an3.133:2 And how is a mendicant a long-distance shooter? It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of perception at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of choices at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how a mendicant is a long-distance shooter.