The Chapter on Persons

AN 3.21 With Saviṭṭha Samiddhasutta

So I have heard.At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.

Then Venerable Saviṭṭha and Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him.

When the greetings and polite conversation were over, they sat down to one side and Venerable Sāriputta said to Venerable Saviṭṭha, "Reverend Saviṭṭha, 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 people found in the world. Of these three people, who do you believe to be the finest?"

"Reverend Sāriputta, 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 people found in the world. Of these three people, I believe the person freed by faith to be finest. Why is that? Because this person's faculty of faith is outstanding."

Then Sāriputta said to Mahākoṭṭhita, "Reverend Koṭṭhika, 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 people found in the world. Of these three people, who do you believe to be the finest?"

"Reverend Sāriputta, 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 people found in the world. Of these three people, I believe the direct witness to be finest. Why is that? Because this person's faculty of immersion is outstanding."

Then Mahākoṭṭhita said to Sāriputta, "Reverend Sāriputta, 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 people found in the world. Of these three people, who do you believe to be the finest?"

"Reverend Koṭṭhika, 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 people found in the world. Of these three people, I believe the person attained to view to be finest. Why is that? Because this person's faculty of wisdom is outstanding."

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.

"In this matter, Sāriputta, it's not easy to categorically declare that one of these three people is finest. In some cases, a person who is freed by faith is practicing for perfection, while the direct witness and the one attained to view are once-returners or non-returners.

In this matter, it's not easy to categorically declare that one of these three people 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.

In this matter, it's not easy to categorically declare that one of these three people 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.

In this matter, it's not easy to categorically declare that one of these three people is finest."

AN 3.22 Patients Gilānasutta

"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.

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.

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.

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.

In the same way, these three people similar to patients are found in the world. What three? Some people don't enter the sure path with regards 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.

Some people do enter the sure path with regards 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.

Some people can enter the sure path with regards 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.

Now, it's for the sake of this last person that teaching the Dhamma is prescribed, that is, the one who can enter the sure path with regards 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 person, the other people should be taught Dhamma.

These are the three people similar to patients found in the world."

AN 3.23 Choices Saṅkhārasutta

"These three people are found in the world. What three?

Firstly, a certain person makes hurtful choices by way of body, speech, and mind. Having made these choices, they're reborn in a hurtful world, where hurtful contacts strike them. Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful---like the beings in hell.

Furthermore, another person makes pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a pleasing world, where pleasing contacts strike them. Touched by pleasing contacts, they experience pleasing feelings of perfect happiness---like the gods of universal beauty.

Furthermore, another person makes both hurtful and pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a world 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, some gods, and some beings in the underworld.

These are the three people found in the world."

AN 3.24 Very Helpful Bahukārasutta

"Mendicants, these three people are very helpful to another. What three?

The person who has enabled you to go for refuge to the Buddha, the teaching, and the Saṅgha. This person is very helpful to another.

Furthermore, the person 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 person is very helpful to another.

Furthermore, the person who has enabled you to realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with your own insight due to the ending of defilements. This person is very helpful to another.

These are the three people who are very helpful to another person.

And I say that there is no-one more helpful to another than these three people. And I also say that it's not easy to repay these three people by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etiquette for them; or by providing them with robes, almsfood, lodgings, and medicines and supplies for the sick."

AN 3.25 Like Diamond Vajirūpamasutta

"These three people are found in the world. What three? A person with a mind like an open sore, a person with a mind like lightning, and a person with a mind like diamond.

And who has a mind like an open sore? It's a person 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, a person 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 a person with a mind like an open sore.

And who has a mind like lightning? It's a person 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, a person 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 a person with a mind like lightning.

And who has a mind like diamond? It's a person who 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. 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, a person realizes the undefiled freedom of heart and freedom by wisdom in this very life. ... This is called a person with a mind like diamond.

These are the three people found in the world."

AN 3.26 Associates Sevitabbasutta

"These three people are found in the world. What three? There is a person you shouldn't associate with, accompany, or attend. There is a person you should associate with, accompany, and attend. There is a person you should associate with, accompany, and attend with honor and respect.

Who is the person you shouldn't associate with, accompany, or attend? It's a person who is inferior in terms of ethics, immersion, and wisdom. You shouldn't associate with, accompany, or attend such a person, except out of kindness and sympathy.

Who is the person you should associate with, accompany, and attend? It's a person who is similar in terms of ethics, immersion, and wisdom. You should associate with, accompany, and attend such a person. 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 a person.

Who is the person you should associate with, accompany, and attend with honor and respect? It's a person who is superior in terms of ethics, immersion, and wisdom. You should associate with, accompany, and attend such a person 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 person with honor and respect.

These are the three people found in the world.

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
with people better than you."

AN 3.27 You Should be Disgusted Jigucchitabbasutta

"These three people are found in the world. What three? There is a person who you should be disgusted by, and you shouldn't associate with, accompany, or attend them. There is a person you should regard with equanimity, and you shouldn't associate with, accompany, or attend them. There is a person you should associate with, accompany, and attend.

Who is the person you should be disgusted by, and not associate with, accompany, or attend? It's a person 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 a person, and you shouldn't associate with, accompany, or attend them. Why is that? Even if you don't follow the example of such a person, 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 a person, you still get a bad reputation: 'That individual has bad friends, companions, and associates.' That's why you should be disgusted by such a person, and you shouldn't associate with, accompany, or attend them.

Who is the person you should regard with equanimity, and not associate with, accompany, or attend? It's a person 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, a person 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 a person 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 a person with equanimity, and you shouldn't associate with, accompany, or attend them.

Who is the person you should associate with, accompany, and attend? It's a person who is ethical, of good character. You should associate with, accompany, and attend such a person. Why is that? Even if you don't follow the example of such a person, 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 a person.

These are the three people found in the world.

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
with people better than you."

AN 3.28 Speech like Dung Gūthabhāṇīsutta

"These three people 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 a person who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: 'Please, mister, 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 a person with speech like dung.

And who has speech like flowers? It's a person who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: 'Please, mister, 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 a person with speech like flowers.

And who has speech like honey? It's a person who gives up harsh speech. They speak in a way that's mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. This is called a person with speech like honey.

These are the three people found in the world."

AN 3.29 Blind Andhasutta

"These three people are found in the world. What three? The blind, the one-eyed, and the two-eyed.

Who is the blind person? 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 on the side of dark and bright. This is called a blind person.

Who is the person 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 on the side of dark and bright. This is called a one-eyed person.

Who is the person 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 person.

These are the three people found in the world.

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

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

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.

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

They give with best of intentions,
that peaceful-hearted person.
They go to a good place,
where there is no sorrow.

The blind and the one-eyed,
you should avoid from afar.
But you should keep the two-eyed close,
the best individual."

AN 3.30 Upside-down Avakujjasutta

"These three people 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 person with upside-down wisdom? It's a person 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 get up 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, a person 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 get up from their seat, they don't apply the mind to the beginning, middle, or end of the discussion. This is called a person with upside-down wisdom.

And who is the person with wisdom on their lap? It's a person 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 get up 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 get up from the seat without mindfulness, everything gets scattered. In the same way, a person 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 get up from their seat, they don't apply the mind to the beginning, middle, or end of the discussion. This is called a person with wisdom on their lap.

And who is the person with widespread wisdom? It's a person 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. And when they get up 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, a person 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. And when they get up from their seat, they continue to apply the mind to the beginning, middle, or end of the discussion. This is called a person with widespread wisdom.

These are the three people found in the world.

A person with upside-down wisdom,
is a simpleton and cannot see,
and even if they frequently
go into the mendicants' presence,

such a person can't learn
the beginning, middle, or end
of the discussion,
for their wisdom is lacking.

The person with wisdom on their lap
is better than that, it's said;
but even if they frequently
go into the mendicants' presence,

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 get up their understanding fails,
and what they've learned is lost.

The person with widespread wisdom
is better than that, it's said;
and if they, too, frequently
go into the mendicants' presence,

such a person can learn
the beginning, middle, and end
while sitting in that seat;
and when they've grasped the phrasing,

they remember it with the best of intentions.
That peaceful-hearted person,
practicing in line with the teaching,
would make an end of suffering."