Aṅguttara Nikāya (Numbered Discourses)

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.

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.”

“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.’

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.’”

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:

“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!’”

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.

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,

“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.

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.”

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.

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?”

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!”

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.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, late at night, the glorious godling Hatthaka, lighting up the entire Jeta’s Grove, went up to the Buddha. Thinking, “I will stand before the Buddha,” he sank and melted down, and wasn’t able to stay still. It’s like when ghee or oil is poured on sand, it sinks and melts down, and can’t remain stable.

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,

“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. Just as the Buddha these days lives crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples, so I live crowded by the godlings. The godlings come from far away, thinking, ‘We’ll hear the teaching in the presence of Hatthaka.’ Sir, I passed away without getting enough of three things. What three? Seeing the Buddha; hearing the true teaching; and serving the Saṅgha. I passed away without getting enough of these three things.

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

Training in the higher ethics, loving to hear the true teaching, Hatthaka has gone to the Aviha realm without getting enough of these three things.”

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,

“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. …

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’?”

“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.

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

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

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

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

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 females—when their body breaks up, after death—are mostly reborn in a place of loss, a bad place, the underworld, hell. How many qualities do ladies have so that they’re reborn in a place of loss, a bad place, the underworld, hell?”

“When ladies have three qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. What three? A lady lives at home with a heart full of the stain of stinginess in the morning, jealousy at midday, and sexual desire in the evening. When ladies possess these three qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.”

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.”

“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.”

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: “Rebirth is ended; 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.

“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.

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.”

“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.

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.

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.”

“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 dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, 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.

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.

And how is a mendicant a marksman? It’s when a mendicant 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’. That’s how a mendicant is a marksman.

And how does a mendicant shatter large objects? It’s when a mendicant shatters the great mass of ignorance. That’s how a mendicant shatters large objects. A mendicant with these three qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

“Mendicants, there are these three assemblies. What three? An assembly educated in fancy talk, an assembly educated in questioning, and an assembly educated to the fullest extent. These are the three assemblies.”

“Mendicants, you should associate with a friend who has three factors. What three? They give what is hard to give, they do what is hard to do, and they endure what is hard to endure. You should associate with a friend who has these three factors.”

“Mendicants, whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles: all conditions are impermanent. A Realized One awakens to this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it: ‘All conditions are impermanent.’ Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles: all conditions are suffering. A Realized One awakens to this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it: ‘All conditions are suffering.’ Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles: all things are not-self. A Realized One awakens to this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it: ‘All things are not-self.’”

“Mendicants, a hair blanket is said to be the worst kind of woven cloth. It’s cold in the cold, hot in the heat, ugly, smelly, and unpleasant to touch. In the same way, the teaching of the bamboo-staffed ascetic is said to be the worst of all the doctrines of the various ascetics and brahmins.

The bamboo-staffed ascetic, that futile man, has this doctrine and view: ‘There is no power in deeds, action, or energy.’ Those who were perfected ones, fully awakened Buddhas in the past also taught the efficacy of deeds, action, and energy. But the bamboo-staffed ascetic opposes them by saying: ‘There is no power in deeds, action, or energy.’ Those who will be perfected ones, fully awakened Buddhas in the future will also teach the efficacy of deeds, action, and energy. But the bamboo-staffed ascetic opposes them by saying: ‘There is no power in deeds, action, or energy.’ I too, the perfected one, the fully awakened Buddha in the present, teach the efficacy of deeds, action, and energy. But the bamboo-staffed ascetic opposes me by saying: ‘There is no power in deeds, action, or energy.’

It’s like a trap set at the mouth of a river, which would bring harm, suffering, calamity, and disaster for many fish. In the same way that futile man the bamboo-staffed ascetic is a trap for humans, it seems to me. He has come into the world for the harm, suffering, calamity, and disaster of many beings.”

“Mendicants, there are three accomplishments. What three? Accomplishment in faith, ethics, and wisdom. These are the three accomplishments.”

“Mendicants, there are three kinds of growth. What three? Growth in faith, ethics, and wisdom. These are the three kinds of growth.”

“Mendicants, I will teach you about three wild colts and three wild people. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“What are the three wild colts? One wild colt is fast, but not beautiful or well proportioned. Another wild colt is fast and beautiful, but not well proportioned. While another wild colt is fast, beautiful, and well proportioned. These are the three wild colts.

And what are the three wild people? One wild person is fast, but not beautiful or well proportioned. Another wild person is fast and beautiful, but not well proportioned. While another wild person is fast, beautiful, and well proportioned.

And how is a wild person fast, but not beautiful or well proportioned? It’s when a mendicant 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 how they’re fast, I say. But when asked a question about the teaching or training, they falter without answering. This is how they’re not beautiful, I say. And they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how a wild person is fast, but not beautiful or well proportioned.

And how is a wild person fast and beautiful, but not well proportioned? It’s when a mendicant 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 how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. But they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how a wild person is fast and beautiful, but not well proportioned.

And how is a wild person fast, beautiful, and well proportioned? It’s when a mendicant 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 how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how a wild person is fast, beautiful, and well proportioned. These are the three wild people.”

“Mendicants, I will teach you the three excellent horses and the three excellent people. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“What are the three excellent horses? One excellent horse is fast, but not beautiful or well proportioned. Another excellent horse is fast and beautiful, but not well proportioned. While another excellent horse is fast, beautiful, and well proportioned. These are the three excellent horses.

What are the three excellent people? One excellent person is fast, but not beautiful or well proportioned. Another excellent person is fast and beautiful, but not well proportioned. While another excellent person is fast, beautiful, and well proportioned.

And how is an excellent person fast, but not beautiful or well proportioned? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is how they’re fast, I say. But when asked a question about the teaching or training, they falter without answering. This is how they’re not beautiful, I say. And they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how an excellent person is fast, but not beautiful or well proportioned.

And how is an excellent person fast and beautiful, but not well proportioned? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. But they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how an excellent person is fast and beautiful, but not well proportioned.

And how is an excellent person fast, beautiful, and well proportioned? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how an excellent person is fast, beautiful, and well proportioned. These are the three excellent people.”

“Mendicants, I will teach you the three fine thoroughbred horses, and the three fine thoroughbred people. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“What are the three fine thoroughbred horses? One fine thoroughbred horse … is fast, beautiful, and well proportioned. These are the three fine thoroughbred horses.

And what are the three fine thoroughbred people? One fine thoroughbred person … is fast, beautiful, and well proportioned.

And how is a fine thoroughbred person … fast, beautiful, and well proportioned? 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 how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how a fine thoroughbred person is fast, beautiful, and well proportioned. These are the three fine thoroughbred people.”

At one time the Buddha was staying near Rājagaha, at the monastery for the wanderers in the peacocks’ feeding ground. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, a mendicant with three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What three? The entire spectrum of an adept’s ethics, immersion, and wisdom. A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.”

“Mendicants, a mendicant with three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What three? A demonstration of psychic power, a demonstration of revealing, and a demonstration of instruction. A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.”

“Mendicants, a mendicant with three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What three? Right view, right knowledge, and right freedom. A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.”

“Someone with three qualities is placed in hell as if delivered there. What three? Unskillful deeds by way of body, speech, and mind. Someone with these three qualities is placed in hell as if delivered there.

Someone with three qualities is placed in heaven as if delivered there. What three? Skillful deeds by way of body, speech, and mind. Someone with these three qualities is placed in heaven as if delivered there.”

“Someone with three qualities is placed in hell as if delivered there. What three? Blameworthy deeds by way of body, speech, and mind. Someone with these three qualities is placed in hell as if delivered there.

Someone with three qualities is placed in heaven as if delivered there. What three? Blameless deeds by way of body, speech, and mind. Someone with these three qualities is placed in heaven as if delivered there.”

“Someone with three qualities is placed in hell as if delivered there. … Unethical deeds by way of body, speech, and mind. …

Someone with three qualities is placed in heaven as if delivered there. … Ethical deeds by way of body, speech, and mind. …”

“Someone with three qualities is placed in hell as if delivered there. … Impure deeds by way of body, speech, and mind. …

Someone with three qualities is placed in heaven as if delivered there. … Pure deeds by way of body, speech, and mind. …”

“When a foolish, incompetent untrue person has three qualities they keep themselves broken and damaged. They deserve to be blamed and reproved by sensible people, and they brim with much wickedness. What three? Unskillful deeds by way of body, speech, and mind. …

When an astute, competent true person has three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What three? Skillful deeds by way of body, speech, and mind. …”

“When a foolish, incompetent untrue person has three qualities they keep themselves broken and damaged. … Blameworthy deeds by way of body, speech, and mind. …

When an astute, competent true person has three qualities they keep themselves intact and unscathed. … Blameless deeds by way of body, speech, and mind. …”

“When a foolish, incompetent untrue person has three qualities they keep themselves broken and damaged. … Unethical deeds by way of body, speech, and mind. …

When an astute, competent true person has three qualities they keep themselves intact and unscathed. … Ethical deeds by way of body, speech, and mind. …”

“When a foolish, incompetent untrue person has three qualities they keep themselves broken and damaged. … Impure deeds by way of body, speech, and mind. …

When an astute, competent true person has three qualities they keep themselves intact and unscathed. … Pure deeds by way of body, speech, and mind. …”

“Mendicants, there are three kinds of homage. What three? By way of body, speech, and mind. These are the three kinds of homage.”

“Mendicants, those sentient beings who do good things in the morning by way of body, speech, and mind have a good morning.

Those sentient beings who do good things at midday by way of body, speech, and mind have a good midday.

Those sentient beings who do good things in the evening by way of body, speech, and mind have a good evening.

A good star, a good fortune, a good sunup, a good rising, a good moment, a good hour, good gifts to spiritual practitioners.

Auspicious deeds of body, verbal auspicious deeds, auspicious deeds of mind, auspicious resolutions: when your deeds have been auspicious, you get auspicious benefits.

Those happy with these benefits flourish in the Buddha’s teaching. May you and all your relatives be healthy and happy!”

“Mendicants, there are three practices. What three? The addicted practice, the scorching practice, and the middle practice. And what’s the addicted practice? It’s when someone has this doctrine and view: ‘There’s nothing wrong with sensual pleasures’; so they throw themselves into sensual pleasures. This is called the addicted practice.

And what’s the scorching practice? It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals.

They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.

They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. They tear out their hair and beard, committed to this practice. They constantly stand, turning down seats. They squat, committed to the endeavor of squatting. They lie on a mat of thorns, making a mat of thorns their bed. They’re devoted to ritual bathing three times a day, including at dusk. And so they live pursuing these various ways of mortifying and tormenting the body. This is called the scorching practice.

And what’s the middle practice? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is called the middle practice. These are the three practices.

Mendicants, there are three practices. What three? The addicted practice, the scorching practice, the middle practice. And what’s the addicted practice? … This is called the addicted practice.

And what is the scorching practice? … This is called the scorching practice.

And what’s the middle practice? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. …