The Chapter on a Lump of Salt
AN 3.92 Urgent Accāyikasutta
"Mendicants, a farmer has three urgent duties. What three? A farmer swiftly makes sure the field is well ploughed and tilled. Next they swiftly plant seeds in season. When the time is right, they swiftly irrigate or drain the field. These are the three urgent duties of a farmer. That farmer has no special power or ability to say: 'Let the crops germinate today! Let them flower tomorrow! Let them ripen the day after!' But there comes a time when that farmer's crops germinate, flower, and ripen as the seasons change.
In the same way, a mendicant has three urgent duties. What three? Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. These are the three urgent duties of a mendicant. That mendicant has no special power or ability to say: 'Let my mind be freed from defilements by not grasping today! Or tomorrow! Or the day after!' But there comes a time---as that mendicant trains in the higher ethics, the higher mind, and the higher wisdom---that their mind is freed from defilements by not grasping.
So you should train like this: 'We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.' That's how you should train."
AN 3.93 Seclusion Pavivekasutta
"Mendicants, wanderers of other religions advocate three kinds of seclusion. What three? Seclusion in robes, almsfood, and lodgings.
Wanderers of other religions advocate this kind of seclusion in robes. 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. This is what wanderers of other religions advocate for seclusion in robes.
Wanderers of other religions advocate this kind of seclusion in almsfood. 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. This is what the wanderers of other religions advocate for seclusion in almsfood.
Wanderers of other religions advocate this kind of seclusion in lodgings. They stay in a wilderness, at the root of a tree, in a charnel ground, a forest, the open air, a heap of straw, or a threshing-hut. This is what wanderers of other religions advocate for seclusion in lodgings. These are the three kinds of seclusion that wanderers of other religions advocate.
In this teaching and training, there are three kinds of seclusion for a mendicant. What three? Firstly, a mendicant is ethical, giving up unethical conduct, being secluded from it. They have right view, giving up wrong view, being secluded from it. They've ended defilements, giving up defilements, being secluded from them. When a mendicant has these three kinds of seclusion, they're called a mendicant who has reached the peak and the pith, being pure and consolidated in the core.
When a farmer's rice field is ripe, they'd have the rice cut swiftly, gathered swiftly, transported swiftly, made into heaps swiftly, threshed swiftly, the straw removed swiftly, winnowed swiftly, brought over swiftly, pounded swiftly, and have the husks removed swiftly. In this way that farmer's crop would reach the peak and the pith, being pure and consolidated in the core.
In the same way, when a mendicant is ethical, giving up unethical conduct, being secluded from it; when they have right view, giving up wrong view, being secluded from it; when they've ended defilements, giving up defilements, being secluded from them: they're called a mendicant who has reached the peak and the pith, being pure and consolidated in the core."
AN 3.94 Autumn Saradasutta
"In the autumn, the heavens are clear and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and radiates.
In the same way, when the stainless, immaculate vision of the teaching arises in a noble disciple, three fetters are given up: substantialist view, doubt, and misapprehension of precepts and observances.
Afterwards they get rid of two things: covetousness and ill will. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. If that noble disciple passed away at that time, they're bound by no fetter that might return them to this world."
AN 3.95 Assemblies Parisāsutta
"Mendicants, these are the three assemblies. What three? An assembly of the best, a divided assembly, and a harmonious assembly.
And what is an assembly of the best? An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And those who come afterwards follow their example. They too are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is called an assembly of the best.
And what is a divided assembly? An assembly where the mendicants argue, quarrel, and dispute, continually wounding each other with barbed words. This is called a divided assembly.
And what is a harmonious assembly? An assembly where the mendicants live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly.
When the mendicants live in harmony like this, they create much merit. At that time the mendicants live in a divine dwelling, that is, the heart's release by rejoicing. When they're joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they're blissful, the mind becomes immersed in samādhi.
It's like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
In the same way, when the mendicants are in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes, they create much merit. At that time the mendicants live in a divine dwelling, that is, the heart's release by rejoicing. When they're joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they're blissful, the mind becomes immersed in samādhi.
These are the three assemblies."
AN 3.96 The Thoroughbred (1st) Paṭhamaājānīyasutta
"Mendicants, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship. What three? It's when a fine royal thoroughbred is beautiful, strong, and fast. A fine royal thoroughbred with these three factors is worthy of a king. ...
In the same way, a mendicant with three qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What three? It's when a mendicant is beautiful, strong, and fast.
And how is a mendicant beautiful? It's when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they've undertaken. That's how a mendicant is beautiful.
And how is a mendicant strong? 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 strong.
And how is a mendicant fast? 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 fast.
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 joined palms, and is the supreme field of merit for the world."
AN 3.97 The Thoroughbred (2nd) Dutiyaājānīyasutta
"Mendicants, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What three? It's when a fine royal thoroughbred is beautiful, strong, and fast. A fine royal thoroughbred with these three factors is worthy of a king, ...
In the same way, a mendicant with three qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What three? It's when a mendicant is beautiful, strong, and fast.
And how is a mendicant beautiful? It's when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they've undertaken. That's how a mendicant is beautiful.
And how is a mendicant strong? 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 strong.
And how is a mendicant fast? 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. That's how a mendicant is fast.
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 joined palms, and is the supreme field of merit for the world."
AN 3.98 The Thoroughbred (3rd) Tatiyaājānīyasutta
"Mendicants, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What three? It's when a fine royal thoroughbred is beautiful, strong, and fast. A fine royal thoroughbred with these three factors is worthy of a king. ...
In the same way, a mendicant with three qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What three? It's when a mendicant is beautiful, strong, and fast.
And how is a mendicant beautiful? It's when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they've undertaken. That's how a mendicant is beautiful.
And how is a mendicant strong? 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 strong.
And how is a mendicant fast? It's when a 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. That's how a mendicant is fast.
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 joined palms, and is the supreme field of merit for the world."
AN 3.99 Jute Potthakasutta
"Jute canvas is ugly, unpleasant to touch, and worthless whether it's new, worn in, or worn out. They use worn out jute canvas for scrubbing pots, or else they just throw it away on the rubbish heap.
In the same way, if a junior mendicant is unethical, of bad character, this is how they're ugly, I say. That person is just as ugly as jute canvas. If you associate with, accompany, and attend to that person, following their example, it'll be for your lasting harm and suffering. This is how they're unpleasant to touch, I say. That person is just as unpleasant to touch as jute canvas. Any robes, almsfood, lodgings, and medicines and supplies for the sick that they receive are not very fruitful or beneficial for the donor. This is how they're worthless, I say. That person is just as worthless as jute canvas.
If a middle mendicant is unethical, of bad character, this is how they're ugly, I say. ...
If a senior mendicant is unethical, of bad character, this is how they're ugly, I say. ... If you associate with, accompany, and attend to that person, following their example, it'll be for your lasting harm and suffering. ...
If such a senior mendicant speaks among the Saṅgha, the mendicants say: 'What's an incompetent fool like you got to say? How on earth could you imagine you've got something worth saying!' That person becomes angry and upset, and blurts out things that make the Saṅgha throw them out, as if they were throwing jute canvas away on the rubbish heap.
Cloth from Kāsi is beautiful, pleasant to touch, and valuable whether it's new, worn in, or worn out. They use worn out cloth from Kāsi for wrapping, or else they place it in a fragrant casket.
In the same way, if a junior mendicant is ethical, of good character, this is how they're beautiful, I say. That person is just as beautiful as cloth from Kāsi. If you associate with, accompany, and attend to such a person, following their example, it will be for your lasting welfare and happiness. This is how they're pleasant to touch, I say. That person is just as pleasant to touch as cloth from Kāsi. Any robes, almsfood, lodgings, and medicines and supplies for the sick that they receive are very fruitful and beneficial for the donor. This is how they're valuable, I say. That person is just as valuable as cloth from Kāsi.
If a middle mendicant is ethical, of good character, this is how they're beautiful, I say. ...
If a senior mendicant is ethical, of good character, this is how they're beautiful, I say. ...
If such a senior mendicant speaks in the midst of the Saṅgha, the mendicants say: 'Venerables, be quiet! The senior mendicant is speaking on the teaching and training.'
So you should train like this: 'We will be like cloth from Kāsi, not like jute canvas.' That's how you should train."
AN 3.100 A Lump of Salt Loṇakapallasutta
"Mendicants, suppose you say: 'No matter how this person performs a deed, they experience it the same way.' This being so, the spiritual life could not be lived, and there'd be no chance of making a complete end of suffering.
Suppose you say: 'No matter how this person performs a deed, they experience the result as it should be experienced.' This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.
Take the case of a person who does a trivial bad deed, but it lands them in hell. Meanwhile, another person does the same trivial bad deed, but experiences it in this life, without even a bit left over, let alone a lot.
What kind of person does a trivial bad deed, but it lands them in hell? A person who hasn't developed their physical endurance, ethics, mind, or wisdom. They're small-minded and mean-spirited, living in suffering. That kind of person does a trivial bad deed, but it lands them in hell.
What kind of person does the same trivial bad deed, but experiences it in this life, without even a bit left over, let alone a lot? A person who has developed their physical endurance, ethics, mind, and wisdom. They're not small-minded, but are big-hearted, living without limits. That kind of person does the same trivial bad deed, but experiences it in this life, without even a bit left over, not to speak of a lot.
Suppose a person was to drop a lump of salt into a mug of water. What do you think, mendicants? Would that mug of water become salty and undrinkable?"
"Yes, sir. Why is that? Because there is only a little water in the bowl."
"Suppose a person was to drop a lump of salt into the Ganges river. What do you think, mendicants? Would the Ganges river become salty and undrinkable?"
"No, sir. Why is that? Because the Ganges river is a vast mass of water."
"This is how it is in the case of a person who does a trivial bad deed, but it lands them in hell. Meanwhile, another person does the same trivial bad deed, but experiences it in this life, without even a bit left over, not to speak of a lot. ...
Take the case of a person who is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. While another person isn't thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.
What kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars? A person who is poor, with few possessions and little wealth. That kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.
What kind of person isn't thrown in jail for stealing half a dollar, a dollar, or a hundred dollars? A person who is rich, affluent, and wealthy. That kind of person isn't thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.
This is how it is in the case of a person who does a trivial bad deed, but they go to hell. Meanwhile, another person does the same trivial bad deed, but experiences it in this life, without even a bit left over, not to speak of a lot. ...
It's like a sheep dealer or butcher. They can execute, jail, fine, or otherwise punish one person who steals from them, but not another.
What kind of person can they punish? A person who is poor, with few possessions and little wealth. That's the kind of person they can punish.
What kind of person can't they punish? A ruler or their chief minister who is rich, affluent, and wealthy. That's the kind of person they can't punish. In fact, all they can do is raise their joined palms and ask: 'Please, good sir, give me my sheep or pay me for it.'
This is how it is in the case of a person who does a trivial bad deed, but it lands them in hell. Meanwhile, another person does the same trivial bad deed, but experiences it in this life, without even a bit left over, not to speak of a lot. ...
Mendicants, suppose you say: 'No matter how this person performs a deed, they experience it the same way.' This being so, the spiritual life could not be lived, and there'd be no chance of making a complete end of suffering.
Suppose you say: 'No matter how this person performs a deed, they experience the result as it should be experienced.' This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering."
AN 3.101 A Panner Paṁsudhovakasutta
"Native gold has coarse corruptions: sand, soil, and gravel. A panner or their apprentice pours it into a pan, where they wash, rinse, and clean it. When that's been eliminated, there are medium corruptions in the native gold: fine grit and coarse sand. The panner washes it again. When that's been eliminated, there are fine corruptions in the native gold: fine sand and black grime. The panner washes it again. When that's been eliminated, only golden flecks remain. A goldsmith or their apprentice places the native gold in a crucible where they blow, melt, and smelt it. Still the native gold is not settled and the dross is not totally gone. It's not pliable, workable, or radiant, but is brittle and not completely ready for working. But the goldsmith keeps on blowing, melting, and smelting it. The native gold becomes pliable, workable, and radiant, not brittle, and ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.
In the same way, a mendicant who is committed to the higher mind has coarse corruptions: bad bodily, verbal, and mental conduct. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them.
When they've been given up and eliminated, there are middling corruptions: sensual, malicious, or cruel thoughts. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them.
When they've been given up and eliminated, there are fine corruptions: thoughts of family, country, and status. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them.
When they've been given up and eliminated, only thoughts about the teaching are left. That immersion is not peaceful or sublime or tranquil or unified, but is held in place by forceful suppression.
But there comes a time when that mind is stilled internally; it settles, unifies, and becomes immersed in samādhi. That immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression. They extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.
If they wish: 'May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the realm of divinity.' They are capable of realizing these things, since each and every one is within range.
If they wish: 'With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.' They are capable of realizing these things, since each and every one is within range.
If they wish: 'May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as "mind with greed", and mind without greed as "mind without greed"; mind with hate as "mind with hate", and mind without hate as "mind without hate"; mind with delusion as "mind with delusion", and mind without delusion as "mind without delusion"; constricted mind as "constricted mind", and scattered mind as "scattered mind"; expansive mind as "expansive mind", and unexpansive mind as "unexpansive mind"; mind that is not supreme as "mind that is not supreme", and mind that is supreme as "mind that is supreme"; mind immersed in samādhi. as "mind immersed in samādhi", and mind not immersed in samādhi as "mind not immersed in samādhi"; freed mind as "freed mind", and unfreed mind as "unfreed mind".' They are capable of realizing these things, since each and every one is within range.
If they wish: 'May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: "There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here." May I recollect my many past lives, with features and details.' They are capable of realizing these things, since each and every one is within range.
If they wish: 'With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn---inferior and superior, beautiful and ugly, in a good place or a bad place---and understand how sentient beings are reborn according to their deeds: "These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they're reborn in a good place, a heavenly realm." And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn---inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.' They are capable of realizing these things, since each and every one is within range.
If they wish: 'May I 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.' They are capable of realizing these things, since each and every one is within range."
AN 3.102 Basis Nimittasutta
"Mendicants, a mendicant committed to the higher mind should focus on three bases from time to time: the basis of immersion, the basis of exertion, and the basis of equanimity.
If a mendicant dedicated to the higher mind focuses solely on the basis of immersion, it's likely their mind will incline to laziness.
If they focus solely on the basis of exertion, it's likely their mind will incline to restlessness.
If they focus solely on the basis of equanimity, it's likely their mind won't properly become immersed in samādhi for the ending of defilements.
But when a mendicant dedicated to the higher mind focuses from time to time on the basis of immersion, the basis of exertion, and the basis of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements.
It's like when a goldsmith or a goldsmith's apprentice prepares a forge, fires the crucible, picks up some native gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. If they solely fanned it, the native gold would likely be scorched. If they solely sprinkled water on it, the native gold would likely cool down. If they solely watched over it, the native gold would likely not be properly processed. But when that goldsmith fans it from time to time, sprinkles water on it from time to time, and watches over it from time to time, that native gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.
In the same way, a mendicant committed to the higher mind should focus on three bases from time to time: the basis of immersion, the basis of exertion, and the basis of equanimity. ...
When a mendicant dedicated to the higher mind focuses from time to time on the basis of immersion, the basis of exertion, and the basis of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements. They extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.
If they wish: 'May I wield the many kinds of psychic power' ...
'With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.' ... 'May I recollect many kinds of past lives.' ... 'With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn.' ... 'May I 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.' They are capable of realizing these things, since each and every one is within range."
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