Bhikkhu Bodhi – Page 7 – Daily Sutta Reading

SN 45.8 Vibhaṅgasutta: Analysis

At Savatthī. “Bhikkhus, I will teach you the Noble Eightfold Path and I will analyse it for you. Listen to that and attend closely, I will speak.”

“Yes, venerable sir,” those bhikkhus replied. The Blessed One said this:

“And what, bhikkhus, is the Noble Eightfold Path? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

“And what, bhikkhus, is right view? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering: this is called right view.

“And what, bhikkhus, is right intention? Intention of renunciation, intention of non-ill will, intention of harmlessness: this is called right intention.

“And what, bhikkhus, is right speech? Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter: this is called right speech.

“And what, bhikkhus, is right action? Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct: this is called right action.

“And what, bhikkhus, is right livelihood? Here a noble disciple, having abandoned a wrong mode of livelihood, earns his living by a right livelihood: this is called right livelihood.

“And what, bhikkhus, is right effort? Here, bhikkhus, a bhikkhu generates desire for the nonarising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome states…. He generates desire for the arising of unarisen wholesome states…. He generates desire for the maintenance of arisen wholesome states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives. This is called right effort.

“And what, bhikkhus is right mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is called right mindfulness.

“And what, bhikkhus, is right concentration? Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhana, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhana of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This is called right concentration.”

Read this translation of Saṁyutta Nikāya 45.8 Vibhaṅgasutta: Analysis by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Lietuvių Kalba, Bengali, Español, Français, Indonesian, Italiano, မြန်မာဘာသာ, Norsk, Português, ру́сский язы́к, සිංහල, Slovenščina, Svenska, தமிழ், ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 45.5 Kimatthiyasutta: For What Purpose?

At Savatthī. Then a number of bhikkhus approached the Blessed One…. Sitting to one side, those bhikkhus said to the Blessed One:

“Here, venerable sir, wanderers of other sects ask us: ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’ When we are asked thus, venerable sir, we answer those wanderers thus: ‘It is, friends, for the full understanding of suffering that the holy life is lived under the Blessed One.’ We hope, venerable sir, that when we answer thus we state what has been said by the Blessed One and do not misrepresent him with what is contrary to fact; that we explain in accordance with the Dhamma, and that no reasonable consequence of our assertion gives ground for criticism.”

“Surely, bhikkhus, when you answer thus you state what has been said by me and do not misrepresent me with what is contrary to fact; you explain in accordance with the Dhamma, and no reasonable consequence of your assertion gives ground for criticism. For, bhikkhus, it is for the full understanding of suffering that the holy life is lived under me.

“If, bhikkhus, wanderers of other sects ask you: ‘But, friends, is there a path, is there a way for the full understanding of this suffering? ’—being asked thus, you should answer them thus: ‘There is a path, friends, there is a way for the full understanding of this suffering.’

“And what, bhikkhus, is that path, what is that way for the full understanding of this suffering? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the path, this is the way for the full understanding of this suffering.

“Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way.”

Read this translation of Saṁyutta Nikāya 45.5 Kimatthiyasutta: For What Purpose? by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Bengali, Español, Indonesian, မြန်မာဘာသာ, Norsk, Português, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 10.30 Dutiyakosalasutta: Kosala (2)

On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion King Pasenadi of Kosala had returned from the war front, victorious in battle, his purpose having been achieved. Then King Pasenadi of Kosala set out for the park. He went by carriage as far as the ground was suitable for a carriage, and then he dismounted from his carriage and entered the park on foot. Now on that occasion a number of bhikkhus were walking back and forth in the open air. Then King Pasenadi of Kosala approached those bhikkhus and asked them:

“Bhante, where is the Blessed One, the Arahant, the Perfectly Enlightened One now dwelling? For I wish to see the Blessed One, the Arahant, the Perfectly Enlightened One.”

“Great king, that is his dwelling with the closed door. Approach it quietly. Without hurrying, enter the porch, clear your throat, and tap on the bolt. The Blessed One will open the door for you.”

Then, King Pasenadi of Kosala went quietly up to the dwelling with the closed door. Without hurrying, he entered the porch, cleared his throat, and tapped on the bolt. The Blessed One opened the door.

Then King Pasenadi of Kosala entered the dwelling, prostrated himself with his head at the Blessed One’s feet, and covered the Blessed One’s feet with kisses and caressed them with his hands, pronouncing his name: “Bhante, I am King Pasenadi of Kosala! Bhante, I am King Pasenadi of Kosala!”

“But, great king, what reasons do you have for showing such supreme honor to this body and displaying such an offering of loving-kindness?”

“Bhante, it is out of my gratitude and thankfulness that I show such supreme honor toward the Blessed One and display such an offering of loving-kindness to him.

(1) “For, Bhante, the Blessed One is practicing for the welfare of many people, for the happiness of many people; he has established many people in the noble method, that is, in the way of the good Dhamma, in the way of the wholesome Dhamma. This is one reason I show such supreme honor toward the Blessed One and display such an offering of loving-kindness to him.

(2) “Again, Bhante, the Blessed One is virtuous, of mature behavior, of noble behavior, of wholesome behavior, possessing wholesome behavior. This is another reason I show such supreme honor toward the Blessed One….

(3) “Again, Bhante, for a long time the Blessed One has been a forest-dweller who resorts to remote lodgings in forests and jungle groves. Since that is so, this is another reason I show such supreme honor toward the Blessed One….

(4) “Again, Bhante, the Blessed One is content with any kind of robe, almsfood, lodging, and medicines and provisions for the sick. This is another reason I show such supreme honor toward the Blessed One….

(5) “Again, Bhante, the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. This is another reason I show such supreme honor toward the Blessed One….

(6) “Again, Bhante, the Blessed One gets to hear at will, without trouble or difficulty, talk concerned with the austere life that leads to the elimination of defilements, that is conducive to opening up the heart, that is, talk on fewness of desires, on contentment, on solitude, on not getting bound up with others, on arousing energy, on virtuous behavior, on concentration, on wisdom, on liberation, on the knowledge and vision of liberation. This is another reason I show such supreme honor toward the Blessed One….

(7) “Again, Bhante, the Blessed One gains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life. This is another reason I show such supreme honor toward the Blessed One….

(8) “Again, Bhante, the Blessed One recollects his manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world-evolution thus: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here.’ Thus he recollects his manifold past abodes with their aspects and details. Since that is so, this is another reason I show such supreme honor toward the Blessed One….

(9) “Again, Bhante, with the divine eye, which is purified and surpasses the human, the Blessed One sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma thus: ‘These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma based on right view, with the breakup of the body, after death, have been reborn in a good destination, in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma. Since that is so, this is another reason I show such supreme honor toward the Blessed One….

(10) “Again, Bhante, with the destruction of the taints, the Blessed One has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. Since that is so, this is another reason I show such supreme honor toward the Blessed One and display such an offering of loving-kindness to him.

“And now, Bhante, we must be going. We are busy and have much to do.”

“You may go, great king, at your own convenience.”

Then King Pasenadi of Kosala rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed.

Read this translation of Aṅguttara Nikāya 10.30 Dutiyakosalasutta: Kosala (2) by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Bengali, Español, Indonesian, မြန်မာဘာသာ, Português, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 46.42 Cakkavattisutta: Wheel-Turning Monarch

“Bhikkhus, with the manifestation of a wheel-turning monarch comes the manifestation of seven gems. What seven? There comes the manifestation of the wheel-gem, the elephant-gem, the horse-gem, the jewel-gem, the woman-gem, the steward-gem, and the commander-gem.

“With the manifestation of a Tathagata, bhikkhus, an Arahant, a Perfectly Enlightened One, comes the manifestation of the seven gems of the factors of enlightenment. What seven? There comes the manifestation of

the gem of the enlightenment factor of mindfulness
the gem of the enlightenment factor of discrimination of states,
the gem of the enlightenment factor of energy,
the gem of the enlightenment factor of rapture,
the gem of the enlightenment factor of tranquillity,
the gem of the enlightenment factor of concentration
the gem of the enlightenment factor of equanimity.

With the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One, comes the manifestation of these seven gems of the factors of enlightenment.”

Note: You can learn about the nutriment for each of the enlightenment factors in SN 46.2 Kāya. You can learn about the seven gems of a wheel turning monarch in MN 129 Bālapaṇḍita.

Read this translation of Saṁyutta Nikāya 46.42 Cakkavattisutta: Wheel-Turning Monarch by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Bengali, Español, Indonesian, မြန်မာဘာသာ, Norsk, Português, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 3.26 Sevitabbasutta: To be Associated With

“Bhikkhus, there are these three kinds of persons found existing in the world. What three? (1) There is a person who is not to be associated with, followed, and served; (2) a person who is to be associated with, followed, and served; and (3) a person who is to be associated with, followed, and served with honor and respect.

(1) “And what kind of person, bhikkhus, is not to be associated with, followed, and served? Here, some person is inferior to oneself in virtuous behavior, concentration, and wisdom. Such a person is not to be associated with, followed, and served except out of sympathy and compassion.

(2) “And what kind of person is to be associated with, followed, and served? Here, some person is similar to oneself in virtuous behavior, concentration, and wisdom. Such a person is to be associated with, followed, and served. For what reason? Because one considers: ‘Since we are similar with regard to virtuous behavior, we will have a discussion on virtuous behavior, and it will flow on smoothly between us, and we will feel at ease. Since we are similar with regard to concentration, we will have a discussion on concentration, and it will flow on smoothly between us, and we will feel at ease. Since we are similar with regard to wisdom, we will have a discussion on wisdom, and it will flow on smoothly between us, and we will feel at ease.’ Therefore such a person is to be associated with, followed, and served.

(3) “And what kind of person is to be associated with, followed, and served with honor and respect? Here, some person is superior to oneself in virtuous behavior, concentration, and wisdom. Such a person is to be associated with, followed, and served with honor and respect. For what reason? Because one considers: ‘In such a way I will fulfill the aggregate of virtuous behavior that I have not yet fulfilled or assist with wisdom in various respects the aggregate of virtuous behavior that I have fulfilled. I will fulfill the aggregate of concentration that I have not yet fulfilled or assist with wisdom in various respects the aggregate of concentration that I have fulfilled. I will fulfill the aggregate of wisdom that I have not yet fulfilled or assist with wisdom in various respects the aggregate of wisdom that I have fulfilled.’ Therefore such a person is to be associated with, followed, and served with honor and respect.

“These, bhikkhus, are the three kinds of persons found existing in the world.”

One who associates with an inferior person declines;
one who associates with an equal does not decline;
attending on a superior person one develops quickly;
therefore you should follow one superior to yourself.

Read this translation of Aṅguttara Nikāya 3.26 Sevitabbasutta: To be Associated With by Bhikkhu Bodhi on SuttaCentral.net.

MN 103 From… Kintisutta: What Do You Think About Me?

[Note: The entire sutta is worth reading if you have time. “The Recluse” mentioned below refers to the Buddha.]

“While you are training in concord, with mutual appreciation, without disputing, there might arise mutual verbal friction, insolence in views, mental annoyance, bitterness, and dejection. Then whichever bhikkhu you think is the most reasonable of those who side together on the one part should be approached and addressed thus: ‘While we were training in concord, friend, with mutual appreciation, without disputing, there arose mutual verbal friction, insolence in views, mental annoyance, bitterness, and dejection. If the Recluse knew, would he censure that?’ Answering rightly, the bhikkhu would answer thus: ‘While we were training…If the Recluse knew, he would censure that.’ “‘But, friend, without abandoning that thing, can one realise Nibbāna?’ Answering rightly, the bhikkhu would answer thus: ‘Friend, without abandoning that thing, one cannot realise Nibbāna.’

“Then whichever bhikkhu you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus: ‘While we were training in concord, friend, with mutual appreciation, without disputing, there arose mutual verbal friction, insolence in views, mental annoyance, bitterness, and dejection. If the Recluse knew, would he censure that?’ Answering rightly, the bhikkhu would answer thus: ‘While we were training…If the Recluse knew, he would censure that.’

“‘But, friend, without abandoning that thing, can one realise Nibbāna?’ Answering rightly, the bhikkhu would answer thus: ‘Friend, without abandoning that thing, one cannot realise Nibbāna.’

“If others should ask that bhikkhu thus: ‘Was it the venerable one who made those bhikkhus emerge from the unwholesome and established them in the wholesome?’ answering rightly, the bhikkhu would answer thus: ‘Here, friends, I went to the Blessed One. The Blessed One taught me the Dhamma. Having heard that Dhamma, I spoke to those bhikkhus. The bhikkhus heard that Dhamma, and they emerged from the unwholesome and became established in the wholesome.’ Answering thus, the bhikkhu neither exalts himself nor disparages others; he answers in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from his assertion.”

Read the entire translation of Majjhima Nikāya 103 Kintisutta: What Do You Think About Me? by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Bengali, Deutsch, Español, हिन्दी, Indonesian, Italiano, မြန်မာဘာသာ, Norsk, Português, ру́сский язы́к, සිංහල, Srpski, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 46.51 From… Āhārasutta: Nutriment

At Savatthī. “Bhikkhus, I will teach you the nutriment and the denourishment in regard to the five hindrances and the seven factors of enlightenment. Listen to that.…

“And what, bhikkhus, is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will? There is, bhikkhus, the sign of the repulsive: frequently giving careless attention to it is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will.

…

“And what, bhikkhus, is the denourishment that prevents unarisen ill will from arising and arisen ill will from increasing and expanding? There is, bhikkhus, the liberation of mind through lovingkindness: frequently giving careful attention to it is the denourishment that prevents unarisen ill will from arising and arisen ill will from increasing and expanding.
…

Read the entire translation of Saṁyutta Nikāya 46.51 Āhārasutta: Nutriment by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 5.51 Āvaraṇasutta: Obstacles

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!”

“Venerable sir!” those bhikkhus replied. The Blessed One said this:

“Bhikkhus, there are these five obstructions, hindrances, encumbrances of the mind, states that weaken wisdom. What five?

(1) Sensual desire is an obstruction, a hindrance, an encumbrance of the mind, a state that weakens wisdom.
(2) Ill will …
(3) Dullness and drowsiness …
(4) Restlessness and remorse …
(5) Doubt is an obstruction, a hindrance, an encumbrance of the mind, a state that weakens wisdom.

These are the five obstructions, hindrances, encumbrances of the mind, states that weaken wisdom.

“Bhikkhus, without having abandoned these five obstructions, hindrances, encumbrances of the mind, states that weaken wisdom, it is impossible that a bhikkhu, with his powerless and feeble wisdom, might know his own good, the good of others, or the good of both, or realize a superhuman distinction in knowledge and vision worthy of the noble ones. Suppose a river were flowing down from a mountain, traveling a long distance, with a swift current, carrying along much flotsam. Then, on both of its banks, a man would open irrigation channels. In such a case, the current in the middle of the river would be dispersed, spread out, and divided, so that the river would no longer travel a long distance, with a swift current, carrying along much flotsam. So too, without having abandoned these five obstructions … it is impossible that a bhikkhu … might realize a superhuman distinction in knowledge and vision worthy of the noble ones.

“But, bhikkhus, having abandoned these five obstructions, hindrances, encumbrances of the mind, states that weaken wisdom, it is possible that a bhikkhu, with his powerful wisdom, might know his own good, the good of others, and the good of both, and realize a superhuman distinction in knowledge and vision worthy of the noble ones. Suppose a river were flowing down from a mountain, traveling a long distance, with a swift current, carrying along much flotsam. Then a man would close up the irrigation channels on both of its banks. In such a case, the current in the middle of the river would not be dispersed, spread out, and divided, so that the river could travel a long distance, with a swift current, carrying along much flotsam. So too, having abandoned these five obstructions … it is possible that a bhikkhu … might realize a superhuman distinction in knowledge and vision worthy of the noble ones.”

Read this translation of Aṅguttara Nikāya 5.51 Āvaraṇasutta: Obstacles by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org. Or listen on SC-Voice.net.

AN 5.31 Sumanasutta: Sumanā

On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then Princess Sumanā, accompanied by five hundred chariots and five hundred court girls, approached the Blessed One, paid homage to him, and sat down to one side. Princess Sumanā then said to the Blessed One:

“Here, Bhante, there might be two disciples of the Blessed One equal in faith, virtuous behavior, and wisdom, but one is generous while the other is not. With the breakup of the body, after death, they would both be reborn in a good destination, in a heavenly world. When they have become devas, would there be any distinction or difference between them?”

“There would be, Sumanā,” the Blessed One said. “The generous one, having become a deva, would surpass the other in five ways: in celestial life span, celestial beauty, celestial happiness, celestial glory, and celestial authority. The generous one, having become a deva, would surpass the other in these five ways.”

“But, Bhante, if these two pass away from there and again become human beings, would there still be some distinction or difference between them?”

“There would be, Sumanā,” the Blessed One said. “When they again become human beings, the generous one would surpass the other in five ways: in human life span, human beauty, human happiness, human fame, and human authority. When they again become human beings, the generous one would surpass the other in these five ways.”

“But, Bhante, if these two should go forth from the household life into homelessness, would there still be some distinction or difference between them?”

“There would be, Sumanā,” the Blessed One said. “The generous one, having gone forth, would surpass the other in five ways. 1) He would usually use a robe that has been specifically offered to him, seldom one that had not been specifically offered to him. 2) He would usually eat almsfood that has been specifically offered to him, seldom almsfood that had not been specifically offered to him. 3) He would usually use a lodging that had been specifically offered to him, seldom one that had not been specifically offered to him. 4) He would usually use medicines and provisions for the sick that had been specifically offered to him, seldom those that had not been specifically offered to him. 5) His fellow monastics, those with whom he dwells, would usually behave toward him in agreeable ways by bodily, verbal, and mental action, seldom in disagreeable ways. They would usually present him what is agreeable, seldom what is disagreeable. The generous one, having gone forth, would surpass the other in these five ways.”

“But, Bhante, if both attain arahantship, would there still be some distinction or difference between them after they have attained arahantship?”

“In this case, Sumanā, I declare, there would be no difference between the liberation of one and the liberation of the other.”

“It’s astounding and amazing, Bhante! Truly, one has good reason to give alms and do meritorious deeds, since they will be helpful if one becomes a deva, again becomes a human being, or goes forth.”

“So it is, Sumanā! So it is, Sumanā! Truly, one has good reason to give alms and do meritorious deeds, since they will be helpful if one becomes a deva, again becomes a human being, or goes forth.”

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

“As the stainless moon
moving through the sphere of space
outshines with its radiance
all the stars in the world,
so one accomplished in virtuous behavior,
a person endowed with faith,
outshines by generosity
all the misers in the world.
“As the hundred-peaked rain cloud,
thundering, wreathed in lightning,
pours down rain upon the earth,
inundating the plains and lowlands,
so the Perfectly Enlightened One’s disciple,
the wise one accomplished in vision,
surpasses the miserly person
in five specific respects:
life span and glory,
beauty and happiness.
Possessed of wealth, after death
he rejoices in heaven.”

Read this translation of Aṅguttara Nikāya 5.31 Sumanasutta: Sumanā by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org.

Or listen on SC-Voice.net.

SN 22.5 Samādhisutta: Concentration

Thus have I heard. At Savatthi…. There the Blessed One said this:

“Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are.

“And what does he understand as it really is? The origin and passing away of form; the origin and passing away of feeling; the origin and passing away of perception; the origin and passing away of volitional formations; the origin and passing away of consciousness.

“And what, bhikkhus, is the origin of form? What is the origin of feeling? What is the origin of perception? What is the origin of volitional formations? What is the origin of consciousness?

“Here, bhikkhus, one seeks delight, one welcomes, one remains holding. And what is it that one seeks delight in, what does one welcome, to what does one remain holding? One seeks delight in form, welcomes it, and remains holding to it.

As a consequence of this, delight arises.
Delight in form is clinging.
With one’s clinging as condition, existence comes to be;
with existence as condition, birth;
with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.
Such is the origin of this whole mass of suffering.

“One seeks delight in feeling … in perception … in volitional formations … in consciousness, welcomes it, and remains holding to it. As a consequence of this, delight arises…. Such is the origin of this whole mass of suffering.

“This, bhikkhus, is the origin of form; this is the origin of feeling; this is the origin of perception; this is the origin of volitional formations; this is the origin of consciousness.

“And what, bhikkhus, is the passing away of form? What is the passing away of feeling? What is the passing away of perception? What is the passing away of volitional formations? What is the passing away of consciousness?

“Here, bhikkhus, one does not seek delight, one does not welcome, one does not remain holding. And what is it that one does not seek delight in? What doesn’t one welcome? To what doesn’t one remain holding? One does not seek delight in form, does not welcome it, does not remain holding to it. As a consequence of this, delight in form ceases. With the cessation of delight comes cessation of clinging; with cessation of clinging, cessation of existence…. Such is the cessation of this whole mass of suffering.

“One does not seek delight in feeling … … in perception … in volitional formations … in consciousness, does not welcome it, does not remain holding to it. As a consequence of this, delight in consciousness ceases…. Such is the cessation of this whole mass of suffering.

“This, bhikkhus, is the passing away of form; this is the passing away of feeling; this is the passing away of perception; this is the passing away of volitional formations; this is the passing away of consciousness.”

Read this translation of Saṁyutta Nikāya 22.5 Samādhisutta: Concentration by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.

Or listen on PaliAudio.com, or SC-Voice.net.

MN 12 From… Mahāsīhanādasutta: The Greater Discourse on the Lion’s Roar—Purification

“…Sāriputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through food.’ They say: ‘Let us live on kola-fruits,’ and they eat kola-fruits, they eat kola-fruit powder, they drink kola-fruit water, and they make many kinds of kola-fruit concoctions. Now I recall having eaten a single kola-fruit a day. Sāriputta, you may think that the kola-fruit was bigger at that time, yet you should not regard it so: the kola-fruit was then at most the same size as now. Through feeding on a single kola-fruit a day, my body reached a state of extreme emaciation. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel’s hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roof-less barn. Because of eating so little the gleam of my eyes sank far down in their sockets, looking like a gleam of water that has sunk far down in a deep well. Because of eating so little my scalp shrivelled and withered as a green bitter gourd shrivels and withers in the wind and sun. Because of eating so little my belly skin adhered to my backbone; thus if I wanted to touch my belly skin I encountered my backbone, and if I wanted to touch my backbone I encountered my belly skin. Because of eating so little, if I wanted to defecate or urinate, I fell over on my face right there. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell from my body as I rubbed.

“Sāriputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through food.’ They say: ‘Let us live on beans,’…‘Let us live on sesamum,’…‘Let us live on rice,’ and they eat rice, they eat rice powder, they drink rice water, and they make many kinds of rice concoctions. Now I recall having eaten a single rice grain a day. Sāriputta, you may think that the rice grain was bigger at that time, yet you should not regard it so: the rice grain was then at most the same size as now. Through feeding on a single rice grain a day, my body reached a state of extreme emaciation. Because of eating so little…the hair, rotted at its roots, fell from my body as I rubbed.

“Yet, Sāriputta, by such conduct, by such practice, by such performance of austerities, I did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones. Why was that? Because I did not attain that noble wisdom which when attained is noble and emancipating and leads the one who practises in accordance with it to the complete destruction of suffering.

“Sāriputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through the round of rebirths.’ But it is not easy to find a realm in the round that I have not already passed through in this long journey, except for the gods of the Pure Abodes; and had I passed through the round as a god in the Pure Abodes, I would never have returned to this world.

“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through some particular kind of rebirth.’ But it is not easy to find a kind of rebirth that I have not been reborn in already in this long journey, except for the gods of the Pure Abodes…

“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through some particular abode.’ But it is not easy to find a kind of abode that I have not already dwelt in…except for the gods of the Pure Abodes…

“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through sacrifice.’ But it is not easy to find a kind of sacrifice that has not already been offered up by me in this long journey, when I was either a head-anointed noble king or a well-to-do brahmin.

“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes through fire-worship.’ But it is not easy to find a kind of fire that has not already been worshipped by me in this long journey, when I was either a head-anointed noble king or a well-to-do brahmin.

Read the complete translation of MN 12 Mahāsīhanādasutta: The Greater Discourse on the Lion’s Roar by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net by Bhikkhu Sujato, Bhikkhu Suddhāso, or on DhammaTalks.org.

Sign up for free daily suttas by email