The Long Discourses of the Buddha
The Chanting Together
© Maurice Walshe 1987.
Used with the permission of Wisdom Publications.
'There are [sets of] three things ... Which are they?
[3.01][pts][bd] 'Three unwholesome roots: of greed, hatred, delusion  (lobho akusala-muula.m, doso akusala-muula.m, moho akusala-muula.m).
[3.02][pts][bd] 'Three wholesome roots: of non-greed, non-hatred non-delusion (alobho ... ).
[3.03][pts][bd] 'Three kinds of wrong conduct: in body, speech and thought (kaaya-duccarita.m, vacii-duccarita.m, mano-duccarita.m.). 
[3.04][pts][bd] 'Three kinds of right conduct: in body, speech and thought (kaaya-sucarita.m ... ).
[3.05][pts][bd] 'Three kinds of unwholesome thought (akusala-vitakkaa): of sensuality, of enmity, of cruelty (kaama-vitakko, vyaapaada-vitakko, vihi'nsa-vitakko).
[3.06][pts][bd] 'Three kinds of wholesome thought: of renunciation (nekkhamma-vitakko), of non-enmity, of non-cruelty.
[3.07][pts][bd] 'Three kinds of unwholesome motivation (sankappa): through sensuality, enmity, cruelty.
[3.08][pts][bd] 'Three kinds of wholesome motivation: through renunciation (nekkhamma), non-enmity, non-cruelty.
[3.09][pts][bd] 'Three kinds of unwholesome perception (sa~n~naa): of sensuality, of enmity, of cruelty.
[3.10][pts][bd] 'Three kinds of wholesome perception: of renunciation, of non-enmity, of non-cruelty.
[3.11][pts][bd] (11) 'Three unwholesome elements (dhaatuyo): sensuality, enmity, cruelty.
[3.12][pts][bd] 'Three wholesome elements: renunciation, non-enmity, non-cruelty.
[3.13][pts][bd] 'Three more elements: the element of sense-desire, the element of form, the formless element (kaama-dhaatu, ruupa-dhaatu, aruupa-dhaatu).
[3.14][pts][bd] 'Three more elements: the element of form, the formless element, the element of cessation (ruupa-dhaatu, aruupa-dhaatu, nirodha-dhaatu).
[3.15][pts][bd] 'Three more elements: the low element, the middling element, the sublime element (hiinaa dhaatu, majjhimaa dhaatu, pa.niitaa dhaatu).
[3.16][pts][bd] 'Three kinds of craving: sensual craving, craving for becoming, craving for extinction (kaama-ta.nhaa, bhavata.nhaa, vibhava-ta.nhaa).
[3.17][pts][bd] 'Three more kinds of craving: craving for [the World of] Sense-Desires, for [the World of] Form, for the Formless [World] (kaama-ta.nhaa, ruupa-ta.nhaa, aruupa-ta.nhaa).
 [3.18][pts][bd] 'Three more kinds of craving: for [the World of] Form, for the Formless [World], for cessation (as for (14)).
[3.19][pts][bd] 'Three fetters (sa'nyojanaani): of personality-belief, of doubt, of attachment to rite and ritual (sakkaaya-di.t.thi, vicikicchaa, siilabbata-paraamaaso).
[3.20][pts][bd] 'Three corruptions (aasavaa): of sense-desire, of becoming, of ignorance (kaamaasavo, bhavaasavo, avijjaasavo).
[3.21][pts][bd] 'Three kinds of becoming: [in the World] of Sense-Desire, of Form, in the Formless World (kaama-bhavo, ruupa-bhavo, aruupa-bhavo).
[3.22][pts][bd] 'Three quests: for sense-desires, for becoming, for the holy life (kaamesanaa, bhavesanaa, brahmacariyesanaa).
[3.23][pts][bd] 'Three forms of conceit: "I am better than ... ", "I am equal to ... ", "I am worse than ... " ("seyyo'ham asmiiti" vidhaa, "sadiso'ham asmiiti" vidhaa, "hiino'ham asmiiti" vidhaa).
[3.24][pts][bd] 'Three times: past, future, present (atiito addhaa, anaagato addhaa, paccuppanno addhaa).
[3.25][pts][bd] 'Three "ends" (antaa): personality, its arising, its cessation (sakkaaya anto, sakkaaya-samudayo anto, sakkaaya-nirodho anto).
[3.26][pts][bd] 'Three feelings: pleasant, painful, neither (sukhaa vedanaa, dukkhaa vedanaa, adukkham-asukhaa vedanaa).
[3.27][pts][bd] 'Three kinds of suffering: as pain, as inherent in formations, as due to change (dukkha-dukkhataa, sankhaara-dukkhataa, vipari.naama-dukkhataa).
[3.28][pts][bd]  'Three accumulations: evil with fixed result, good with fixed result, indeterminate (micchatta-niyato raasi, sammatta-niyato raasi, aniyato-raasi).
[3.29][pts][bd] 'Three obscurations (tamaa): One hesitates (kankhati), vacillates (vicikicchati), is undecided (naadhimuccati), is unsettled (na sampasiidati) about the past, the future, the present.
[3.30][pts][bd] 'Three things a Tathaagata has no need to guard against:
A Tathaagata is perfectly pure in bodily conduct, in speech and in thought (parisuddha-kaaya-, -vacii-, -mano-samaacaaro). There is no misdeed of body, speech or thought which he must conceal lest anyone should get to hear about it.
[3.31][pts][bd] 'Three obstacles: lust, hatred, delusion (raago ki~ncana.m, dosa ki~ncana.m, moho ki~ncana.m).
[3.32][pts][bd] 'Three fires: lust, hatred, delusion (raagaggi, dosaggi, mohaggi).
[3.33][pts][bd]  'Three more fires: the fire of those to be revered, of the householder, of those worthy of offerings (aahuneyyaggi, gahapataggi, dakkhineyyaggi).
[3.34][pts][bd] 'Threefold classification of matter: visible and resisting, invisible and resisting, invisible and unresisting (sanidassana-sappa.tigha.m ruupa.m, anidassana-sappatigha.m ruuparh, anidassana-appa.tigha.m ruupa.m).
[3.35][pts][bd] 'Three kinds of karmic formation: meritorious, demeritorious, imperturbable (pu~n~naabhisankhaaro, apu~n~naabhisankhaaro, aane~n~naabhisankhaaro).
[3.36][pts][bd]  'Three persons: the learner, the non-learner, the one who is neither (sekho puggalo, asekho puggalo, n'eva sekho naasekho puggalo).
[3.37][pts][bd] 'Three elders: an elder by birth, in Dhamma, by convention (jaati-thero, dhamma-thero, sammuti-thero).
[3.38][pts][bd] 'Three grounds based on merit: that of giving, of morality, of meditation (daanamaya.m pu~n~na-kiriya-vatthu, siilamaya.m pu~n~na-kiriya-vatthu, bhaavanaamaya pu~n~na-kiriya-vatthu).
[3.39][pts][bd] (39) 'Three grounds for reproof: based on what has been seen, heard, suspected (di.t.thena, sutena, parisankaaya).
[3.40][pts][bd] 'Three kinds of rebirth in the Realm of Sense-Desire (kaamupapattiyo): There are beings who desire what presents itself to them (paccuppa.t.thita-kaamaa), and are in the grip of that desire, such as human beings, some devas, and some in states of woe. There are beings who desire what they have created (nimmita-kaamaa), ... such as the devas Who Rejoice in Their Own Creation (Nimmaanaratii). There are beings who rejoice in the creations of others, ... such as the devas Having Power over Others' Creation (Paranimmita-vasavattii).
[3.41][pts][bd] 'Three happy rebirths (sukhupapattiyo): There are beings who, having continually produced happiness now dwell in happiness, such as the devas of the Brahma group. There are beings who are overflowing with happiness, drenched with it, full of it, immersed in it, so that they occasionally exclaim: "Oh what bliss!" such as the Radiant devas (Aabhassaraa). There are beings ... immersed in happiness, who, supremely blissful,  experience only perfect happiness, such as the Lustrous devas (Subhaki~n~naa).
[3.42][pts][bd] 'Three kinds of wisdom: of the learner, of the non-learner, of the one who is neither (as (36)).
[3.43][pts][bd]  'Three more kinds of wisdom: based on thought, on learning [hearing], on mental development [meditation] (cintaamaya pa~n~naa, sutamayaa pa~n~naa, bhaavanaamaya pa~n~naa).
[3.44][pts][bd] 'Three armaments (aavudhaani): what one has learnt, detachment, wisdom (sutaavudham, pavivekaavudham, pa~n~naavudham).
[3.45][pts][bd] 'Three faculties: of knowing that one will know the unknown, of highest knowledge, of the one who knows (ana~n~naatam- ~nassaamiitindriya.m, a~n~nindriya.m, a~n~naataa-v-indriya.m).
[3.46][pts][bd] 'Three eyes: the fleshly eye, the divine eye, the eye of wisdom (mamsa-cakkhu, dibba-cakkhu, pa~n~naa-cakkhu).
[3.47][pts][bd] 'Three kinds of training: in higher morality, higher thought, higher wisdom (adhisiila-sikkhaa, adhicitta-sikkhaa, adhipa~n~naa-sikkhaa).
[3.48][pts][bd] 'Three kinds of development: of the emotions, of mind, of wisdom (kaaya-bhaavana, citta-bhaavanaa, pa~n~naa-bhaavanaa).
[3.49][pts][bd] 'Three "unsurpassables": of vision, of practice, of liberation (dassan¢nuttariya.m, pa.tipadaanuttariya.m, vimutt¢nuttariya.m).
[3.50][pts][bd] 'Three kinds of concentration: with thinking and pondering, with pondering without thinking, with neither (savitakko savicaaro samaadhi, avitakko vicaara-matto samaadhi, avitakko avicaaro samaadhi).
[3.51][pts][bd] 'Three more kinds of concentration: on emptiness, the "signless", desireless (su~n~nato samaadhi, animitto samaadhi, appa.niiihito samaadhi).
[3.52][pts][bd] 'Three purities: of body, speech, mind (kaaya-socceyya.m, vacii-socceyya.m, mano-socceyya.m).
[3.53][pts][bd]  'Three qualities of the sage: as to body, speech, mind (kaaya-moneyya.m, vacii-moneyya.m, mano-moneyya.m).
[3.54][pts][bd] 'Three skills: in going forward, in going down, in means to progress (aaya-kosalla.m, apaaya-kosalla.m, upaaya-kosalla.m).
[3.55][pts][bd] 'Three intoxications: with health, with youth, with life (aarogya-mado, yobbana-mado, jiivita-mado).
[3.56][pts][bd] 'Three predominant influences: oneself, the world, the Dhamma (attaadhipateyya.m, lokadhipateyya.m, dhammaadhipateyya.m).
[3.57][pts][bd] 'Three topics of discussion: Talk may be of the past:  "That's how it used to be"; of the future: "That's how it will be"; of the present: "That's how it is now."
[3.58][pts][bd] 'Three knowledges: of one's past lives, of the decease and rebirth of beings, of the destruction of the corruptions (pubbenivaasaanussati-~naa.na.m vijjaa, sattaana.m cutupapaate ~naa.na.m vijjaa, aasavaana.m khaye ~naa.na.m vijjaa).
[3.59][pts][bd] 'Three abidings: deva-abiding, Brahmaa-abiding, the Ariyan abiding (dibbo vihaaro, Brahmaa-vihaaro, ariyo vihaaro).
[3.60][pts][bd] 'Three miracles: of psychic power, of telepathy, of instruction (iddhi-paa.tihaariya.m, aadesanaa-paa.tihaariya.m, anusaasanipaa.tihaariya.m).
'These are the [sets of] three things ... So we should all recite together ... for the benefit, welfare and happiness of devas and humans.'
 Or 'thought', as in the second step of the Noble Eightfold Path.
 Here, the World of Sense-Desire (kaama-loka).
 Note the overlap with the previous three, which represented the 'Three Worlds'. Here We have the two 'higher worlds' and the supramundane (lokuttara), referred to here as 'cessation' (as in the Third Noble Truth).
 Craving for continued existence.
 Craving, not for 'cessation' (n.1031) but for (materialistic) extinction. Only those in whom the Dhamma-eye (n.140) has opened can clearly see the vital distinction between these, though it can be more or less dimly intuited by reason and/or faith. See n.703.
 Lit. 'own body', this is the erroneous self-idea. The destruction of this fetter (with two other associated ones) constitutes the opening of the Dhamma-eye (n.1033) or 'Stream-Entry'.
 Certain crimes (as parricide, cf. DN 2.100) have a fixed result which cannot be avoided.
 When the first path-moment (or Stream-Entry, n.1034) has been gained, progress is inevitable, and retrogression to 'states of woe' impossible.
 RD reads kankhaa 'doubts'.
 Lit. 'somethings', glossed by DA as 'obstacles'.
 I.e. religious teachers (d. DN 31.29).
 This refers to 'very subtle matter'.
 'They compound co-existent states and (their) future fruition-states' (DA).
 This refers to rebirth in the Formless World.
 Cf. n.542
 The last receives the courtesy title of 'elder' from juniors without being strictly entitled to it.
 These are all the realms from the hells up to the heaven of the Paranimmita-vasavatti devas. (See Introduction, p. 40).
 These are all in the World of Form.
 Ways in which one is 'guarded'.
 The higher faculties of the Stream-Winner, etc.
 Cf. n.140
 That of the Stream-Winner.
 Kaaya here means not (as RD) 'the psycho-physiological mechanism of sense', but 'mental (i.e. broadly 'emotional') body'.
 Different stages of jhaana. The distinction made between the first two seems to reflect the (later) Abhidhammic subdivision of the first jhaana into two.
 Moneyya is derived from muni 'sage' (or 'anchorite', RD).
 Note the play on words here: three derivatives of the root i 'to go'. Aaya can also, in more mundane contexts, mean 'money-making' (as absurdly suggested for this passage in PED!). Apaaya generally refers to 'states of woe' (evil rebirths), while upaaya comes to mean 'skilful device', and as such is much used of the Bodhisattva in the Mahayana tradition.
 The second refers to the Brahmavihaaras (DN 13), the third to Arahantship.
 Cf. DN 11.3 and nn.231-3.
[Ones and Twos]