The Chapter on the Chariot-maker
AN 3.11 Well-known Ñātasutta
"Mendicants, a well-known mendicant who has three qualities is acting for the detriment and suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans. What three? They encourage deeds of body and speech, as well as principles, that don't reinforce good qualities.
A well-known mendicant who has these three qualities is acting for the detriment and suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans.
A well-known mendicant who has three qualities is acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. What three? They encourage deeds of body and speech, as well as principles, that reinforce good qualities.
A well-known mendicant who has these three qualities is acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans."
AN 3.12 Commemoration Sāraṇīyasutta
"An anointed aristocratic king should commemorate three places as long as he lives. What three? The place he was born. This is the first place.
The place he was anointed as king. This is the second place.
The place where he won victory in battle, establishing himself as foremost in battle. This is the third place. These are the three places an anointed king should commemorate as long as he lives.
In the same way, a mendicant should commemorate three places as long as they live. What three? The place where the mendicant shaved off their hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. This is the first place.
The place where the 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 the second place.
The place where the mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is the third place. These are the three places a mendicant should commemorate as long as they live."
AN 3.13 Hopes Āsaṁsasutta
"These three people are found in the world. What three? The hopeless, the hopeful, and the one who has done away with hope. And what, mendicants, is a hopeless person? It's when a person is reborn in a low family---a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers---poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they're ugly, unsightly, deformed, sickly---one-eyed, crippled, lame, or half-paralyzed. They don't get to have food, drink, clothes, and vehicles; garlands, fragrances, and makeup; or bed, house, and lighting. They hear this: 'They say the aristocrats have anointed the aristocrat named so-and-so as king.' It never occurs to them: 'Oh, when will the aristocrats anoint me too as king?' This is called a hopeless person.
And what, mendicants, is a hopeful person? It's when some person is the eldest son of an anointed aristocratic king. He has not yet been anointed, but is eligible, and has been confirmed in the succession. He hears this: 'They say that the aristocrats have anointed the aristocrat named so-and-so as king.' It occurs to him: 'Oh, when will the aristocrats anoint me too as king?' This is called a hopeful person.
And what, mendicants, is a person who has done away with hope? It's when a king has been anointed. He hears this: 'They say that the aristocrats have anointed the aristocrat named so-and-so as king.' It never occurs to him: 'Oh, when will the aristocrats anoint me too as king?' Why is that? Because the former hope he had to be anointed has now died down. This is called a person who has done away with hope.
These are the three people found in the world.
In the same way, these three people are found among the mendicants. What three? The hopeless, the hopeful, and the one who has done away with hope. And what, mendicants, is a hopeless person? It's when a person 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. They hear this: 'They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.' It never occurs to them: 'Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.' This is called a hopeless person.
And what, mendicants, is a hopeful person? It's when a mendicant is ethical, of good character. They hear this: 'They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.' It occurs to them: 'Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.' This is called a hopeful person.
And what, mendicants, is a person who has done away with hope? It's when a mendicant is a perfected one, who has ended all defilements. They hear this: 'They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.' It never occurs to them: 'Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.' Why is that? Because the former hope they had to be freed has now died down. This is called a person who has done away with hope.
These are the three people found among the mendicants."
AN 3.14 The Wheel-Turning Monarch Cakkavattisutta
"Mendicants, even a wheel-turning monarch, a just and principled king, does not wield power without having their own king." When he said this, one of the mendicants asked the Buddha:
"But who is the king of the wheel-turning monarch, the just and principled king?"
"It is principle, monk," said the Buddha.
"Monk, a wheel-turning monarch provides just protection and security for his court, relying only on principle---honoring, respecting, and venerating principle, having principle as his flag, banner, and authority.
He provides just protection and security for his aristocrats, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds. When he has done this, he wields power only in a principled manner. And this power cannot be undermined by any human enemy.
In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security regarding bodily actions, relying only on principle---honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. 'This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated.'
Furthermore, a Realized One ... provides just protection and security regarding verbal actions, saying: 'This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.' ... And regarding mental actions: 'This kind of mental action should be cultivated. This kind of mental action should not be cultivated.'
And when a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security regarding actions of body, speech, and mind, he rolls forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra. or divinity or by anyone in the world."
AN 3.15 About Pacetana Sacetanasutta
At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. There the Buddha addressed the mendicants, "Mendicants!"
"Venerable sir," they replied. The Buddha said this:
"Once upon a time there was a king named Pacetana. Then King Pacetana addressed his chariot-maker, 'In six months' time, my good chariot-maker, there will be a battle. Are you able to make me a new pair of wheels?'
'I can, Your Majesty,' replied the chariot-maker. Then, when it was six days less than six months later, the chariot-maker had finished one wheel.
Then King Pacetana addressed his chariot-maker, 'In six days' time there will be a battle. Is my new pair of wheels finished?'
'Now that it is six days less than six months, Your Majesty, I have finished one wheel.'
'Are you able to finish the second wheel in these six days?'
Saying, 'I can, Your Majesty,' the chariot-maker finished the second wheel in six days. Taking the pair of wheels he went up to King Pacetana, and said this to the king, 'Your Majesty, these are your two new wheels, finished.'
'But, my good chariot-maker, what is the difference between the wheel that was finished in six days less than six months, and the wheel finished in just six days? Because I can't see any difference between them.'
'But, Your Majesty, there is a difference. See now what it is.'
Then the chariot-maker rolled forth the wheel that had been finished in six days. It rolled as far as the original impetus took it, then wobbled and fell down. Then he rolled forth the wheel that had been finished in six days less than six months. It rolled as far as the original impetus took it, then stood still as if fixed to an axle.
'But what is the cause, my good chariot-maker, what is the reason why the wheel that was finished in six days wobbled and fell, while the one that was finished in six days less than six months stood still as if fixed to an axle?'
'The wheel that was finished in six days, Your Majesty, is crooked, flawed, and defective in rim, spoke, and hub. That's why it wobbled and fell. The wheel that was finished in six days less than six months, Your Majesty, is not crooked, flawed, and defective in rim, spoke, and hub. That's why it stood still as if fixed to an axle.'
Now, mendicants, you might think: 'Surely that chariot-maker must have been someone else at that time?' But you should not see it like that. I myself was the chariot-maker at that time. Then I was skilled in the crooks, flaws, and defects of wood.
Now that I am a perfected one, a fully awakened Buddha, I am skilled in the crooks, flaws, and defects of actions by body, speech, and mind. Whatever monk or nun has not given up the crooks, flaws, and defects of body, speech, and mind has fallen from the teaching and training, just like the wheel that was finished in six days.
Whatever monk or nun has given up the crooks, flaws, and defects of body, speech, and mind is established in the teaching and training, just like the wheel that was finished in six days less than six months.
So you should train like this: 'We will give up the crooks, flaws, and defects of body, speech, and mind.' That's how you should train."
AN 3.16 Unfailing Apaṇṇakasutta
"Mendicants, when a mendicant has three things their practice is unfailing, and they have laid the groundwork for ending the defilements. What three? It's when a mendicant guards the sense doors, eats in moderation, and is dedicated to wakefulness.
And how does a mendicant guard the sense doors? When a mendicant sees a sight with their eyes, they don't get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears ... When they smell an odor with their nose ... When they taste a flavor with their tongue ... When they feel a touch with their body ... When they know an idea with their mind, they don't get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That's how a mendicant guards the sense doors.
And how does a mendicant eat in moderation? It's when a mendicant reflects rationally on the food that they eat: 'Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.' That's how a mendicant eats in moderation.
And how is a mendicant dedicated to wakefulness? It's when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the first watch of the night, they continue to practice walking and sitting meditation. In the middle watch, they lie down in the lion's posture---on the right side, placing one foot on top of the other---mindful and aware, and focused on the time of getting up. In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. This is how a mendicant is dedicated to wakefulness.
When a mendicant has these three things their practice is unfailing, and they have laid the groundwork for ending the defilements."
AN 3.17 Hurting Yourself Attabyābādhasutta
"These three things, mendicants, lead to hurting yourself, hurting others, and hurting both. What three? Bad conduct by way of body, speech, and mind.
These are three things that lead to hurting yourself, hurting others, and hurting both.
These three things, mendicants, don't lead to hurting yourself, hurting others, or hurting both. What three? Good conduct by way of body, speech, and mind.
These are three things that don't lead to hurting yourself, hurting others, or hurting both."
AN 3.18 The Realm of the Gods Devalokasutta
"Mendicants, if wanderers who follow another religion were to ask you: 'Reverend, do you lead the spiritual life with the ascetic Gotama so that you can be reborn in the realm of the gods?' Being questioned like this, wouldn't you be horrified, repelled, and disgusted?"
"Yes, sir."
"So it seems that you are horrified, repelled, and disgusted by heavenly lifespan, beauty, happiness, glory, and sovereignty. How much more then should you be horrified, embarrassed, and disgusted by bad conduct by way of body, speech, and mind."
AN 3.19 A Shopkeeper (1st) Paṭhamapāpaṇikasutta
"Mendicants, a shopkeeper who has three factors is unable to acquire more wealth or to increase the wealth they've already acquired. What three? It's when a shopkeeper doesn't carefully focus on their work in the morning, at midday, and in the afternoon. A shopkeeper who has these three factors is unable to acquire more wealth or to increase the wealth they've already acquired.
In the same way, a mendicant who has three qualities is unable to acquire more skillful qualities or to increase the skillful qualities they've already acquired. What three? It's when a mendicant doesn't carefully focus on a meditation subject as a basis of immersion in the morning, at midday, and in the afternoon.
A mendicant who has these three qualities is unable to acquire more skillful qualities or to increase the skillful qualities they've already acquired.
A shopkeeper who has three factors is able to acquire more wealth or to increase the wealth they've already acquired. What three? It's when a shopkeeper carefully focuses on their work in the morning, at midday, and in the afternoon. A shopkeeper who has these three factors is able to acquire more wealth or to increase the wealth they've already acquired.
In the same way, a mendicant who has three qualities is able to acquire more skillful qualities or to increase the skillful qualities they've already acquired. What three? It's when a mendicant carefully focuses on a meditation subject as a basis of immersion in the morning, at midday, and in the afternoon.
A mendicant who has these three qualities is able to acquire more skillful qualities or to increase the skillful qualities they've already acquired."
AN 3.20 A Shopkeeper (2nd) Dutiyapāpaṇikasutta
"Mendicants, a shopkeeper who has three factors soon acquires great and abundant wealth. What three? It's when a shopkeeper sees clearly, is indefatigable, and has supporters.
And how does a shopkeeper see clearly? It's when a shopkeeper knows of a product: 'This product is bought at this price and is selling at this price. With this much investment, it'll bring this much profit.' That's how a shopkeeper sees clearly.
And how is a shopkeeper indefatigable? It's when a shopkeeper is skilled in buying and selling products. That's how a shopkeeper is indefatigable.
And how does a shopkeeper have supporters? It's when rich, affluent, and wealthy householders or householders' children know of him: 'This good shopkeeper sees clearly and is indefatigable. They are capable of providing for their wives and children, and paying us back from time to time.' They deposit money with the shopkeeper, saying: 'With this, friend shopkeeper, earn money to provide for your wives and children, and pay us back from time to time.' That's how a shopkeeper has supporters.
A shopkeeper who has these three factors soon acquires great and abundant wealth.
In the same way, a mendicant who has three qualities soon acquires great and abundant skillful qualities. What three? It's when a mendicant sees clearly, is indefatigable, and has supporters.
And how does a mendicant see clearly? 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 sees clearly.
And how is a mendicant indefatigable? It's when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. That's how a mendicant is indefatigable.
And how does a mendicant have supporters? It's when from time to time a mendicant goes up to those mendicants who are very learned---inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines---and asks them questions: 'Why, sir, does it say this? What does that mean?' Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. That's how a mendicant has supporters.
A mendicant who has these three qualities soon acquires great and abundant skillful qualities."