an3.21:2 “Reverend Saviṭṭha, these three individuals are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three individuals found in the world. Of these three individuals, who do you believe to be the finest?”

an3.21:3 “Reverend Sāriputta, these three individuals are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three individuals found in the world. Of these three individuals, I believe the individual freed by faith to be finest. Why is that? Because this individual’s faculty of faith is extraordinary.”

an3.21:4 Then Sāriputta said to Mahākoṭṭhita, “Reverend Koṭṭhita, these three people are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three individuals found in the world. Of these three individuals, who do you believe to be the finest?”

an3.21:5 “Reverend Sāriputta, these three individuals are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three individuals found in the world. Of these three individuals, I believe the direct witness to be finest. Why is that? Because this individual’s faculty of immersion is extraordinary.”

an3.21:6 Then Mahākoṭṭhita said to Sāriputta, “Reverend Sāriputta, these three individuals are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three individuals found in the world. Of these three individuals, who do you believe to be the finest?”

an3.21:7 “Reverend Koṭṭhita, these three people are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three individuals found in the world. Of these three individuals, I believe the individual attained to view to be finest. Why is that? Because this individual’s faculty of wisdom is extraordinary.”

an3.21:8 Then Sāriputta said to Saviṭṭha and Mahākoṭṭhita, “Each of us has spoken from the heart. Come, reverends, let’s go to the Buddha, and tell him about this. As he answers, so we’ll remember it.” “Yes, reverend,” they replied. Then Sāriputta, Saviṭṭha, and Mahākoṭṭhita went up to the Buddha, bowed, and sat down to one side. Then Sāriputta told the Buddha of all they had discussed.

an3.21:9 “In this matter, Sāriputta, it’s not easy to categorically declare that one of these three individuals is finest. In some cases, an individual freed by faith is practicing for perfection, while the direct witness and the one attained to view are once-returners or non-returners.

an3.21:10 In this matter, it’s not easy to categorically declare that one of these three individuals is finest. In some cases, a direct witness is practicing for perfection, while the one freed by faith and the one attained to view are once-returners or non-returners.

an3.21:11 In this matter, it’s not easy to categorically declare that one of these three individuals is finest. In some cases, one attained to view is practicing for perfection, while the one freed by faith and the direct witness are once-returners or non-returners.

an3.21:12 In this matter, it’s not easy to categorically declare that one of these three individuals is finest.”

3. Individuals

Patients

an3.22:1 “These three patients are found in the world. What three? In some cases a patient won’t recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

an3.22:2 In some cases a patient will recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

an3.22:3 In some cases a patient can recover from an illness, but only if they get suitable food and medicines, and a capable carer, and not if they don’t get these things.

an3.22:4 Now, it’s for the sake of the last patient—who will recover only if they get suitable food and medicines, and a capable carer—that food, medicines, and a carer are prescribed. But also, for the sake of this patient, the other patients should be looked after. These are the three kinds of patients found in the world.

an3.22:5 In the same way, these three individuals similar to patients are found in the world. What three? Some people don’t step into the sure path with regard to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

an3.22:6 Some people do step into the sure path with regard to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

an3.22:7 Some people can step into the sure path with regard to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims, and not when they don’t get those things.

an3.22:8 Now, it’s for the sake of this last individual that teaching the Dhamma is prescribed, that is, the one who can step into the sure path with regard to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims. But also, for the sake of this individual, the other people should be taught Dhamma. These are the three individuals similar to patients found in the world.”

3. Individuals

Choices

an3.23:1 “These three individuals are found in the world. What three? Firstly, a certain individual makes hurtful choices by way of body, speech, and mind. Having made these choices, they end up in a hurtful state, where hurtful contacts strike them. Touched by hurtful contacts, they experience hurtful feelings that are absolutely painful—like the beings in hell.

an3.23:2 Furthermore, another individual makes pleasing choices by way of body, speech, and mind. Having made these choices, they end up in a pleasing state, where pleasing contacts strike them. Touched by pleasing contacts, they experience pleasing feelings of absolute happiness—like the dwellers of the Garden.

an3.23:3 Furthermore, another individual makes both hurtful and pleasing choices by way of body, speech, and mind. Having made these choices, they end up in a state that is both hurtful and pleasing, where hurtful and pleasing contacts strike them. Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans and some beings in the underworld. These are the three individuals found in the world.”

3. Individuals

Very Helpful

an3.24:1 “Mendicants, these three individuals are very helpful to another. What three? The individual who has enabled you to go for refuge to the Buddha, the teaching, and the Saṅgha. This individual is very helpful to another.

an3.24:2 Furthermore, the individual who has enabled you to 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 individual is very helpful to another.

an3.24:3 Furthermore, the individual who has enabled you to realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with your own insight in this very life due to the ending of defilements. This individual is very helpful to another. These are the three individuals who are very helpful to another individual.

an3.24:4 And I say that there is no one more helpful to another than these three individuals. And I also say that it’s not easy to repay these three individuals by bowing down to them, rising up for them, greeting them with cupped palms, and observing proper etiquette for them; or by providing them with robes, almsfood, lodgings, and medicines and supplies for the sick.”

3. Individuals

Like Diamond

an3.25:1 “These three individuals are found in the world. What three? An individual with a mind like an open sore, an individual with a mind like lightning, and an individual with a mind like diamond. And who has a mind like an open sore? It’s an individual who is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more. In the same way, an individual is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. This is called an individual with a mind like an open sore.

an3.25:2 And who has a mind like lightning? It’s an individual who truly understands: ‘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’. They’re like a person with keen eyes in the dark of the night, who sees by a flash of lightning. In the same way, an individual truly understands: ‘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 an individual with a mind like lightning.

an3.25:3 And who has a mind like diamond? It’s an individual who 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. It’s like a diamond, which can’t be cut by anything at all, not even a gem or a stone. In the same way, an individual realizes the undefiled freedom of heart and freedom by wisdom … in this very life … This is called an individual with a mind like diamond. These are the three individuals found in the world.”

3. Individuals

Associates

an3.26:1 “These three individuals are found in the world. What three? There is an individual you shouldn’t associate with, accompany, or attend. There is an individual you should associate with, accompany, and attend. There is an individual you should associate with, accompany, and attend with honor and respect. Who is the individual you shouldn’t associate with, accompany, or attend? It’s an individual who is inferior in terms of ethics, immersion, and wisdom. You shouldn’t associate with, accompany, or attend such an individual, except out of kindness and sympathy.

an3.26:2 Who is the individual you should associate with, accompany, and attend? It’s an individual who is similar in terms of ethics, immersion, and wisdom. You should associate with, accompany, and attend such an individual. Why is that? Thinking, ‘Since our ethical conduct is similar, we can discuss ethics, the conversation will flow, and we’ll both be at ease. Since our immersion is similar, we can discuss immersion, the conversation will flow, and we’ll both be at ease. Since our wisdom is similar, we can discuss wisdom, the conversation will flow, and we’ll both be at ease.’ That’s why you should associate with, accompany, and attend such an individual.

an3.26:3 Who is the individual you should associate with, accompany, and attend with honor and respect? It’s an individual who is superior in terms of ethics, immersion, and wisdom. You should associate with, accompany, and attend such an individual with honor and respect. Why is that? Thinking, ‘I’ll fulfill the entire spectrum of ethical conduct I haven’t yet fulfilled, or support with wisdom in every situation the ethical conduct I’ve already fulfilled. I’ll fulfill the entire spectrum of immersion I haven’t yet fulfilled, or support with wisdom in every situation the immersion I’ve already fulfilled. I’ll fulfill the entire spectrum of wisdom I haven’t yet fulfilled, or support with wisdom in every situation the wisdom I’ve already fulfilled.’ That’s why you should associate with, accompany, and attend this individual with honor and respect. These are the three individuals found in the world.

an3.26:4 A man who associates with an inferior goes downhill, but associating with an equal, you’ll never decline; following the best, you’ll quickly rise up, so you should keep company <j>with people better than you.”

3. Individuals

You Should be Disgusted

an3.27:1 “These three individuals are found in the world. What three? There is an individual you should be disgusted by, and you shouldn’t associate with, accompany, or attend them. There is an individual you should regard with equanimity, and you shouldn’t associate with, accompany, or attend them. There is an individual you should associate with, accompany, and attend. Who is the individual you should be disgusted by, and not associate with, accompany, or attend? It’s an individual who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved. You should be disgusted by such an individual, and you shouldn’t associate with, accompany, or attend them. Why is that? Even if you don’t follow the example of such an individual, you still get a bad reputation: ‘That individual has bad friends, companions, and associates.’ They’re like a snake that’s been living in a pile of dung. Even if it doesn’t bite, it’ll still rub off on you. In the same way, even if you don’t follow the example of such an individual, you still get a bad reputation: ‘That individual has bad friends, companions, and associates.’ That’s why you should be disgusted by such an individual, and you shouldn’t associate with, accompany, or attend them.

an3.27:2 Who is the individual you should regard with equanimity, and not associate with, accompany, or attend? It’s an individual who is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more. In the same way, someone is irritable and bad-tempered. They’re like a firebrand of pale-moon ebony, which, when you hit it with a stick or a stone, sizzles and crackles even more. In the same way, someone is irritable and bad-tempered. They’re like a sewer, which, when you stir it with a stick or a stone, stinks even more. In the same way, an individual is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. You should regard such an individual with equanimity, and you shouldn’t associate with, accompany, or attend them. Why is that? Thinking, ‘They might abuse or insult me, or do me harm.’ That’s why you should regard such an individual with equanimity, and you shouldn’t associate with, accompany, or attend them.

an3.27:3 Who is the individual you should associate with, accompany, and attend? It’s an individual who is ethical, of good character. You should associate with, accompany, and attend such an individual. Why is that? Even if you don’t follow the example of such an individual, you still get a good reputation: ‘That individual has good friends, companions, and associates.’ That’s why you should associate with, accompany, and attend such an individual. These are the three individuals found in the world.

an3.27:4 A man who associates with an inferior goes downhill, but associating with an equal, you’ll never decline; following the best, you’ll quickly rise up, so you should keep company <j>with people better than you.”

3. Individuals

Speech like Dung

an3.28:1 “These three individuals are found in the world. What three? One with speech like dung, one with speech like flowers, and one with speech like honey. And who has speech like dung? It’s an individual who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my man, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason. This is called an individual with speech like dung.

an3.28:2 And who has speech like flowers? It’s an individual who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my man, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason. This is called an individual with speech like flowers.

an3.28:3 And who has speech like honey? It’s an individual who gives up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people. This is called an individual with speech like honey. These are the three individuals found in the world.”

3. Individuals

Blind

an3.29:1 “These three individuals are found in the world. What three? The blind, the one-eyed, and the two-eyed. Who is the blind individual? It’s someone who doesn’t have the kind of vision that’s needed to acquire more wealth or to increase the wealth they’ve already acquired. Nor do they have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those with a portion of dark or bright. This is called a blind individual.

an3.29:2 Who is the individual with one eye? It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired. But they don’t have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those with a portion of dark or bright. This is called a one-eyed individual.

an3.29:3 Who is the individual with two eyes? It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired. And they have the kind of vision that’s needed to know the difference between skillful and unskillful, blameworthy and blameless, inferior and superior, or qualities on the side of dark and bright. This is called a two-eyed individual. These are the three individuals found in the world.

an3.29:4 Neither suitable wealth, nor merit do they make. They hold a losing hand on both counts, those who are blind, with ruined eyes.

an3.29:5 And now the one-eyed individual is explained. By methods good and bad, that devious person seeks wealth.

an3.29:6 Both by fraudulent, thieving deeds, and also by lies, the young man’s skilled at piling up money, and enjoying sensual pleasures. From here they go to hell— the one-eyed person is ruined.

an3.29:7 And now the two-eyed is explained, the best individual. Their wealth is earned legitimately, money acquired by their own hard work.

an3.29:8 They give with best of intentions, that peaceful-hearted man. They go to a good place, where there is no sorrow.

an3.29:9 The blind and the one-eyed, you should avoid from afar. But you should keep the two-eyed close, the best individual.”

3. Individuals

Upside-down

an3.30:1 “These three individuals are found in the world. What three? One with upside-down wisdom, one with wisdom on their lap, and one with widespread wisdom. And who is the individual with upside-down wisdom? It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. But even while sitting there, that person doesn’t apply the mind to the beginning, middle, or end of the discussion. And when they rise from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion. It’s like when a pot full of water is tipped over, so the water drains out and doesn’t stay. In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. But even while sitting there, that person doesn’t apply the mind to the discussion in the beginning, middle, or end. And when they rise from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion. This is called an individual with upside-down wisdom.

an3.30:2 And who is the individual with wisdom on their lap? It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person applies the mind to the discussion in the beginning, middle, and end. But when they rise from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion. It’s like a person who has different kinds of food crammed on their lap— such as sesame, rice, sweets, or jujube— so that if they rise from the seat without mindfulness, everything gets scattered. In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person applies the mind to the discussion in the beginning, middle, and end. But when they rise from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion. This is called an individual with wisdom on their lap.

an3.30:3 And who is the individual with widespread wisdom? It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, they apply the mind to the discussion in the beginning, middle, and end. And when they rise from their seat, they continue to apply the mind to the beginning, middle, or end of the discussion. It’s like when a pot full of water is set straight, so the water stays and doesn’t drain out. In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, they apply the mind to the discussion in the beginning, middle, and end. And when they rise from their seat, they continue to apply the mind to the beginning, middle, or end of the discussion. This is called an individual with widespread wisdom. These are the three individuals found in the world.

an3.30:4 A person with upside-down wisdom, is a simpleton and cannot see, and even if they frequently go into the mendicants’ presence,

an3.30:5 such a person can’t learn the beginning, middle, or end of the discussion, for their wisdom is lacking.

an3.30:6 the individual with wisdom on their lap is better than that, it’s said; but even if they frequently go into the mendicants’ presence,

an3.30:7 such a person can only learn the beginning, middle, and end while sitting in that seat; but they’ve only grasped the phrasing, for when they rise their understanding fails, and what they’ve learned is lost.

an3.30:8 The person with widespread wisdom is better than that, it’s said; and if they, too, frequently go into the mendicants’ presence,

an3.30:9 one such can learn the beginning, middle, and end while sitting in that seat; and when they’ve grasped the phrasing,

an3.30:10 they remember it with the best of intentions. That peaceful-hearted man, practicing in line with the teaching, would make an end of suffering.”

4. Warnings from God

With the Honored

an3.31:1 “Mendicants, a family where the children honor their parents in their home is said to live with the honored. A family where the children honor their parents in their home is said to live with the first tutors. A family where the children honor their parents in their home is said to live with those worthy of gifts from their children. ‘The honored’ is a term for your parents. ‘First tutors’ is a term for your parents. ‘Worthy of gifts from their children’ is a term for your parents. Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world.

an3.31:2 Parents are said to be ‘the honored’ and ‘first tutors’, it’s said. They’re worthy of gifts <j>from their children, for they love their offspring.

an3.31:3 Therefore an astute person would revere them and honor them with food and drink, clothes and bedding, anointing and bathing, and by washing their feet.

an3.31:4 Because they look after their parents like this, in this life they’re praised by the astute, and they depart to rejoice in the Garden.”

4. Warnings from God

With Ānanda

an3.32:1 Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

an3.32:2 “Could it be, sir, that a mendicant might gain a state of immersion such that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for externally for all signs; and that they’d live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more?” “It could be, Ānanda, that a mendicant gains a state of immersion such that they have no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for externally for all signs; and that they’d live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more.”

an3.32:3 “But how could this be, sir?”

an3.32:4 “Ānanda, it’s when a mendicant thinks: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ That’s how, Ānanda, a mendicant might gain a state of immersion such that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for externally for all signs; and that they’d live having achieved the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more.