Bhikkhu Sujato – Daily Sutta Reading

SN 22.87 Vakkalisutta: Vakkali

[Content notice: Self inflicted death of arahant]

Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Venerable Vakkali was dwelling in a potter’s shed, sick, afflicted, gravely ill. Then the Venerable Vakkali addressed his attendants:

“Come, friends, approach the Blessed One, pay homage to him in my name with your head at his feet, and say: ‘Venerable sir, the bhikkhu Vakkali is sick, afflicted, gravely ill; he pays homage to the Blessed One with his head at his feet.’ Then say: ‘It would be good, venerable sir, if the Blessed One would approach the bhikkhu Vakkali out of compassion.’”

“Yes, friend,” those bhikkhus replied, and they approached the Blessed One, paid homage to him, sat down to one side, and delivered their message. The Blessed One consented by silence.

Then the Blessed One dressed and, taking bowl and robe, approached the Venerable Vakkali. The Venerable Vakkali saw the Blessed One coming in the distance and stirred on his bed. The Blessed One said to him: “Enough, Vakkali, do not stir on your bed. There are these seats ready, I will sit down there.”

The Blessed One then sat down on the appointed seat and said to the Venerable Vakkali: “I hope you are bearing up, Vakkali, I hope you are getting better. I hope that your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned.”

“Venerable sir, I am not bearing up, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned.”

“I hope then, Vakkali, that you are not troubled by remorse and regret.”

“Indeed, venerable sir, I have quite a lot of remorse and regret.”

“I hope, Vakkali, that you have nothing for which to reproach yourself in regard to virtue.”

“I have nothing, venerable sir, for which to reproach myself in regard to virtue.”

“Then, Vakkali, if you have nothing for which to reproach yourself in regard to virtue, why are you troubled by remorse and regret?”

“For a long time, venerable sir, I have wanted to come to see the Blessed One, but I haven’t been fit enough to do so.”

“Enough, Vakkali! Why do you want to see this foul body? One who sees the Dhamma sees me; one who sees me sees the Dhamma. For in seeing the Dhamma, Vakkali, one sees me; and in seeing me, one sees the Dhamma.

“What do you think, Vakkali, is form permanent or impermanent?”— “Impermanent, venerable sir.”…—“Therefore … Seeing thus … He understands: ‘… there is no more for this state of being.’”

Then the Blessed One, having given this exhortation to the Venerable Vakkali, rose from his seat and departed for Mount Vulture Peak.

Then, not long after the Blessed One had left, the Venerable Vakkali addressed his attendants thus: “Come, friends, lift me up on this bed and carry me to the Black Rock on the Isigili Slope. How can one like me think of dying among the houses?”

“Yes, friend,” those bhikkhus replied and, having lifted up the Venerable Vakkali on the bed, they carried him to the Black Rock on the Isigili Slope.

The Blessed One spent the rest of that day and night on Mount Vulture Peak. Then, when the night was well advanced, two devatās of stunning beauty approached the Blessed One, illuminating the whole of Mount Vulture Peak…. Standing to one side, one devatā said to the Blessed One: “Venerable sir, the bhikkhu Vakkali is intent on deliverance.” The other devatā said: “Surely, venerable sir, he will be liberated as one well liberated.” This is what those devatās said. Having said this, they paid homage to the Blessed One and, keeping him on their right, they disappeared right there.

Then, when the night had passed, the Blessed One addressed the bhikkhus thus: “Come, bhikkhus, approach the bhikkhu Vakkali and say to him: ‘Friend Vakkali, listen to the word of the Blessed One and two devatās. Last night, friend, when the night was well advanced, two devatās of stunning beauty approached the Blessed One. One devatā said to the Blessed One: “Venerable sir, the bhikkhu Vakkali is intent on deliverance.” The other devatā said: “Surely, venerable sir, he will be liberated as one well liberated.” And the Blessed One says to you, friend Vakkali: “Do not be afraid, Vakkali, do not be afraid! Your death will not be a bad one. Your demise will not be a bad one.”’”

“Yes, venerable sir,” those bhikkhus replied, and they approached the Venerable Vakkali and said to him: “Friend Vakkali, listen to the word of the Blessed One and two devatās.”

Then the Venerable Vakkali addressed his attendants: “Come, friends, lower me from the bed. How can one like me think of listening to the Blessed One’s teaching while seated on a high seat.”

“Yes, friend,” those bhikkhus replied, and they lowered the Venerable Vakkali from the bed.

“Last night, friend, two devatās of stunning beauty approached the Blessed One. One devatā said to the Blessed One: ‘Venerable sir, the bhikkhu Vakkali is intent on deliverance.’ The other devatā said: ‘Surely, venerable sir, he will be liberated as one well liberated.’ And the Blessed One says to you, friend Vakkali: ‘Do not be afraid, Vakkali, do not be afraid! Your death will not be a bad one. Your demise will not be a bad one.’”

“Well then, friends, pay homage to the Blessed One in my name with your head at his feet and say: ‘Venerable sir, the bhikkhu Vakkali is sick, afflicted, gravely ill; he pays homage to the Blessed One with his head at his feet.’ Then say: ‘Form is impermanent: I have no perplexity about this, venerable sir, I do not doubt that whatever is impermanent is suffering. I do not doubt that in regard to what is impermanent, suffering, and subject to change, I have no more desire, lust, or affection. Feeling is impermanent … Perception is impermanent … Volitional formations are impermanent … Consciousness is impermanent: I have no perplexity about this, venerable sir, I do not doubt that whatever is impermanent is suffering. I do not doubt that in regard to what is impermanent, suffering, and subject to change, I have no more desire, lust, or affection.’”

“Yes, friend,” those bhikkhus replied, and then they departed. Then, not long after those bhikkhus had left, the Venerable Vakkali used the knife.

Then those bhikkhus approached the Blessed One … and delivered their message. The Blessed One then addressed the bhikkhus thus: “Come, bhikkhus, let us go to the Black Rock on the Isigili Slope, where the clansman Vakkali has used the knife.”

“Yes, venerable sir,” those bhikkhus replied. Then the Blessed One, together with a number of bhikkhus, went to the Black Rock on the Isigili Slope. The Blessed One saw in the distance the Venerable Vakkali lying on the bed with his shoulder turned.

Now on that occasion a cloud of smoke, a swirl of darkness, was moving to the east, then to the west, to the north, to the south, upwards, downwards, and to the intermediate quarters. The Blessed One then addressed the bhikkhus thus: “Do you see, bhikkhus, that cloud of smoke, that swirl of darkness, moving to the east, then to the west, to the north, to the south, upwards, downwards, and to the intermediate quarters?”

“Yes, venerable sir.”

“That, bhikkhus, is Mara the Evil One searching for the consciousness of the clansman Vakkali, wondering: ‘Where now has the consciousness of the clansman Vakkali been established?’ However, bhikkhus, with consciousness unestablished, the clansman Vakkali has attained final Nibbāna.”

Read this translation of Saṁyutta Nikāya 22.87 Vakkalisutta: Vakkali 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.

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Thag 1.16 Belaṭṭhasīsattheragāthā: Belaṭṭhasīsa

Just as a fine thoroughbred
proceeds with ease,
tail and mane flying in the wind;
so my days and nights
proceed with ease,
full of joy not of the flesh.

Read this translation of Theragāthā 1.16 Belaṭṭhasīsattheragāthā: Belaṭṭhasīsa by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Dhp 112–115 From… Sahassavagga: The Thousands

Better to live a single day
energetic and strong,
than to live a hundred years
lazy and lacking energy.

Better to live a single day
seeing rise and fall
than to live a hundred years
blind to rise and fall.

Better to live a single day
seeing the state free of death
than to live a hundred years
blind to the state free of death.

Better to live a single day
seeing the supreme teaching
than to live a hundred years
blind to the supreme teaching.

Read the entire translation of Dhammapada 100–115 Sahassavagga: The Thousands by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 86 From… Aṅgulimālasutta: With Aṅgulimāla

…The bandit Aṅgulimāla saw the Buddha coming off in the distance, and thought, “Oh, how incredible, how amazing! People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty. Still they meet their end by my hand. But still this ascetic comes along alone and unaccompanied, like a conqueror. Why don’t I take his life?”

Then Aṅgulimāla donned his sword and shield, fastened his bow and arrows, and followed behind the Buddha. But the Buddha used his psychic power to will that Aṅgulimāla could not catch up with him no matter how hard he tried, even though the Buddha kept walking at a normal speed.

Then Aṅgulimāla thought, “Oh, how incredible, how amazing! Previously, even when I’ve chased a speeding elephant, horse, chariot or deer, I’ve always caught up with them. But I can’t catch up with this ascetic no matter how hard I try, even though he’s walking at a normal speed.”

He stood still and said, “Stop, stop, ascetic!”

“I’ve stopped, Aṅgulimāla—now you stop.”

Then Aṅgulimāla thought, “These Sakyan ascetics speak the truth. Yet while walking the ascetic Gotama says: ‘I’ve stopped, Aṅgulimāla—now you stop.’ Why don’t I ask him about this?”

Then he addressed the Buddha in verse:

“While walking, ascetic, you say ‘I’ve stopped.’
And I have stopped, but you tell me I’ve not.
I’m asking you this, ascetic:
how is it you’ve stopped and I have not?”

“Aṅgulimāla, I have forever stopped—
I’ve laid aside violence towards all creatures.
But you can’t stop yourself
from harming living creatures;
that’s why I’ve stopped, but you have not.”

“Oh, at long last a renowned great seer,
an ascetic has followed me into this deep wood.
Now that I’ve heard your verse on Dhamma,
I shall live without evil.”

With these words,
the bandit hurled his sword and weapons
down a cliff into an abyss.
He venerated the Holy One’s feet,
and asked him for the going forth right away.

Then the Buddha, the compassionate great seer,
the teacher of the world with its gods,
said to him, “Come, monk!”
And with that he became a monk.…

Read the entire translation of Majjhima Nikāya 86 Aṅgulimālasutta: With Aṅgulimāla by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 8.80 Kusītārambhavatthusutta: Grounds for Laziness and Arousing Energy

[Note: Although this sutta is a little long, you can observe the pattern and see how the repetitions add emphasis to the theme.]

“Mendicants, there are eight grounds for laziness. What eight?

1. Firstly, a mendicant has some work to do. They think: ‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for laziness.

2. Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the second ground for laziness.

3. Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the third ground for laziness.

4. Furthermore, a mendicant has gone on a journey. They think: ‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the fourth ground for laziness.

5. Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’ They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized. This is the fifth ground for laziness.

6. Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’ They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized. This is the sixth ground for laziness.

7. Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’ They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized. This is the seventh ground for laziness.

8. Furthermore, a mendicant has recently recovered from illness. They think: ‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for laziness.

These are the eight grounds for laziness.

There are eight grounds for arousing energy. What eight?

1. Firstly, a mendicant has some work to do. They think: ‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for arousing energy.

2. Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ They rouse up energy … This is the second ground for arousing energy.

3. Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy …’ … This is the third ground for arousing energy.

4. Furthermore, a mendicant has gone on a journey. They think: ‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy …’ … This is the fourth ground for arousing energy.

5. Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is light and fit for work. I’d better preemptively rouse up energy …’ … This is the fifth ground for arousing energy.

6. Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy …’ … This is the sixth ground for arousing energy.

7. Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy …’ … This is the seventh ground for arousing energy.

8. Furthermore, a mendicant has recently recovered from illness. They think: ‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for arousing energy.

These are the eight grounds for arousing energy.”

Read this translation of Aṅguttara Nikāya 8.80 Kusītārambhavatthusutta: Grounds for Laziness and Arousing Energy by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Ud 1.10 Bāhiyasutta: With Bāhiya

[Note: In AN1.216 the Buddha declared Ven. Bāhiya foremost of his monk disciples with swift insight. Most people are not able to attain enlightenment from such a brief statement. We can draw inspiration from that, along with his humility in being corrected as well as his persistence to learn the Dhamma.]

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Bāhiya of the Bark Cloth was residing by Suppāraka on the ocean shore, where he was honored, respected, revered, venerated, and esteemed. And he received robes, almsfood, lodgings, and medicines and supplies for the sick. Then as he was in private retreat this thought came to his mind, “I am one of those in the world who are perfected or on the path to perfection.”

Then a deity who was a former relative of Bāhiya, having sympathy and wanting what’s best for him, approached him and said: “Bāhiya, you’re not a perfected one, nor on the path to perfection. You don’t have the practice by which you might become a perfected one or one on the path to perfection.”

“Then who exactly are those in the world who are perfected or on the path to perfection?” “In the northern lands there is a city called Sāvatthī. There that Blessed One is now staying, the perfected one, the fully awakened Buddha. He is a perfected one and teaches the Dhamma for the sake of perfection.”

Impelled by that deity, Bāhiya left Suppāraka right away. Sojourning no more than a single night in any place, he made his way to Anāthapiṇḍika’s Monastery in the Jeta Grove at Sāvatthī. At that time several mendicants were walking mindfully in the open air. Bāhiya approached them and said, “Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha? For I want to see him.” “He has entered an inhabited area for almsfood, Bāhiya.”

Then Bāhiya rushed out of the Jeta Grove and entered Sāvatthī, where he saw the Buddha walking for alms. He was inspiring and impressive, with peaceful faculties and mind, attained to the highest self-control and serenity, like an elephant with tamed, guarded, and controlled faculties. Bāhiya went up to the Buddha, bowed down with his head at the Buddha’s feet, and said, “Sir, let the Blessed One teach me the Dhamma! Let the Holy One teach me the Dhamma! That would be for my lasting welfare and happiness.” The Buddha said this: “It’s not the time, Bāhiya, so long as I have entered an inhabited area for almsfood.”

For a second time, Bāhiya said, “But you never know, sir, when life is at risk, either the Buddha’s or my own. Let the Blessed One teach me the Dhamma! Let the Holy One teach me the Dhamma! That would be for my lasting welfare and happiness.” For a second time, the Buddha said, “It’s not the time, Bāhiya, so long as I have entered an inhabited area for almsfood.”

For a third time, Bāhiya said, “But you never know, sir, when life is at risk, either the Buddha’s or my own. Let the Blessed One teach me the Dhamma! Let the Holy One teach me the Dhamma! That would be for my lasting welfare and happiness.”

“In that case, Bāhiya, you should train like this: ‘In the seen will be merely the seen; in the heard will be merely the heard; in the thought will be merely the thought; in the known will be merely the known.’ That’s how you should train. When you have trained in this way, you won’t be ‘by that’. When you’re not ‘by that’, you won’t be ‘in that’. When you’re not ‘in that’, you won’t be in this world or the world beyond or between the two. Just this is the end of suffering.”

Then, due to this brief Dhamma teaching of the Buddha, Bāhiya’s mind was right away freed from defilements by not grasping.

And when the Buddha had given Bāhiya this brief advice he left. But soon after the Buddha had left, a cow with a baby calf charged at Bāhiya and took his life.

Then the Buddha wandered for alms in Sāvatthī. After the meal, on his return from almsround, he departed the city together with several mendicants and saw that Bāhiya had passed away. He said to the monks, “Mendicants, pick up Bāhiya’s corpse. Having lifted it onto a cot and carried it, cremate it and build a monument. Mendicants, one of your spiritual companions has passed away.”

“Yes, sir,” replied those mendicants. They did as the Buddha asked, then returned to the Buddha and said, “Sir, Bāhiya’s corpse has been cremated and a monument built for him. Where has he been reborn in his next life?” “Mendicants, Bāhiya was astute. He practiced in line with the teachings, and did not trouble me about the teachings. Bāhiya of the Bark Cloth has become fully quenched.”

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

“Where water and earth,
fire and air find no footing:
there no star does shine,
nor does the sun shed its light;
there the moon glows not,
yet no darkness is found.

And when a sage, a brahmin, finds understanding
through their own sagacity,
then from forms and formless,
from pleasure and pain they are released.”

This too is a heartfelt saying that was spoken by the Blessed One: that is what I heard.

Read this translation of Udāna 1.10 Bāhiyasutta: With Bāhiya by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Thig 7.2 Cālātherīgāthā: Cālā

[Note: The reader who shared this inspiring sutta recommends the translation by Susan Murcott in The First Buddhist Women : Translations and Commentaries on the Therigatha. You can check out a copy from the Internet Archive and read it on page 149. These verses are a discussion between Ven. Cālā and Māra.]

“As a nun with developed faculties,
having established mindfulness,
I penetrated that peaceful state,
the blissful stilling of conditions.”

“In whose name did you shave your head?
You look like an ascetic,
but you don’t believe in any creed.
Why do you live as if lost?”

“Followers of other creeds
rely on their views.
They don’t understand the Dhamma,
for they’re no experts in the Dhamma.

But there is one born in the Sakyan clan,
the unrivaled Buddha;
he taught me the Dhamma
for going beyond views.

Suffering, suffering’s origin,
suffering’s transcendence,
and the noble eightfold path
that leads to the stilling of suffering.

After hearing his words,
I happily did his bidding.
I’ve attained the three knowledges
and fulfilled the Buddha’s instructions.

Relishing is destroyed in every respect,
and the mass of darkness is shattered.
So know this, Wicked One:
you’re beaten, terminator!”

Read this translation of Therīgāthā 7.2 Cālātherīgāthā: Cālā by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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DN 16 From… Mahāparinibbānasutta: The Great Discourse on the Buddha’s Extinguishment—Inspiring places

[Ven. Ānanda:] “Previously, sir, when mendicants had completed the rainy season residence in various districts they came to see the Realized One. We got to see the esteemed mendicants, and to pay homage to them. But when the Buddha has passed, we won’t get to see the esteemed mendicants or to pay homage to them.”

[The Buddha:] “Ānanda, a faithful gentleman should go to see these four inspiring places. What four?

Thinking: ‘Here the Realized One was born!’—that is an inspiring place.
Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.
Thinking: ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’—that is an inspiring place.
Thinking: ‘Here the Realized One was fully quenched in the element of extinguishment with no residue!’—that is an inspiring place.

These are the four inspiring places that a faithful gentleman should go to see.

Faithful monks, nuns, laymen, and laywomen will come, and think: ‘Here the Realized One was born!’ and ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’ and ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’ and ‘Here the Realized One was fully quenched in the element of extinguishment with no residue!’ Anyone who passes away while on pilgrimage to these shrines will, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”…

These four places are as follows:

Birthplace: Lumbini
Enlightenment: Bodh Gaya
First sermon: Isipatana
Passing away: Kusināra

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SN 35.165 Micchādiṭṭhipahānasutta: Giving Up Wrong View

Then a mendicant went up to the Buddha … and said to him:

“Sir, how does one know and see so that wrong view is given up?”

“Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, wrong view is given up. And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, wrong view is given up.

Knowing and seeing the the ear … nose … tongue … body … mind … And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, wrong view is given up.

This is how to know and see so that wrong view is given up.”

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MN 133 Mahākaccānabhaddekarattasutta: Mahākaccāna and One Fine Night

[Note: This is another long selection. If you are short on time, you can just read the section headed “Ven. Mahākaccāna explains in detail“. There he gives an alternative explaination from the one given by the Buddha in MN 131 Bhaddekarattasutta. The main difference is that the Buddha explains using the aggregates and the venerable here uses the sense bases.]

At the hot springs

So I have heard. At one time the Buddha was staying near Rājagaha in the Hot Springs Monastery.

Then Venerable Samiddhi rose at the crack of dawn and went to the hot springs to bathe. When he had bathed and emerged from the water he stood in one robe drying his limbs.

Then, late at night, a glorious deity, lighting up the entire hot springs, went up to Samiddhi, stood to one side, and said to Samiddhi:

“Mendicant, do you remember the summary recital and the analysis of the one who has one fine night?”

“No, reverend, I do not. Do you?”

“I also do not. But do you remember just the verses on the one who has one fine night?”

“I do not. Do you?”

“I also do not. Learn the summary recital and the analysis of the one who has one fine night, mendicant, memorize it, and remember it. It is beneficial and relates to the fundamentals of the spiritual life.”

That’s what that deity said, before vanishing right there.

The Buddha teaches the verses

Then, when the night had passed, Samiddhi went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added:

“Sir, please teach me the summary recital and the analysis of the one who has one fine night.”

“Well then, mendicant, listen and apply your mind well, I will speak.”

“Yes, sir,” Samiddhi replied. The Buddha said this:

“Don’t run back to the past,
don’t anticipate the future.
What’s past is left behind,
the future has not arrived;

and any present phenomenon
you clearly discern in every case.
The unfaltering, the unshakable:
having known that, foster it.

Today’s the day to keenly work—
who knows, tomorrow may bring death!
For there is no bargain to be struck
with Death and his mighty horde.

One who keenly meditates like this,
tireless all night and day:
that’s who has one fine night—
so declares the peaceful sage.”

That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.

Soon after the Buddha left, those mendicants considered, “The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail. …

Seeking out Ven. Mahākaccāna

Who can explain in detail the meaning of this brief summary given by the Buddha?”

Then those mendicants thought:

“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Let’s go to him, and ask him about this matter.”

Then those mendicants went to Mahākaccāna, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:

“May Venerable Mahākaccāna please explain this.”

“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter. For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.”

“Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer. Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Please explain this, if it’s no trouble.”

Ven. Mahākaccāna explains in detail

“Well then, reverends, listen and apply your mind well, I will speak.”

“Yes, reverend,” they replied. Venerable Mahākaccāna said this:

“Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail:

“Don’t run back to the past,
don’t anticipate the future.
What’s past is left behind,
the future has not arrived;

and any present phenomenon
you clearly discern in every case.
The unfaltering, the unshakable:
having known that, foster it.

Today’s the day to keenly work—
who knows, tomorrow may bring death!
For there is no bargain to be struck
with Death and his mighty horde.

One who keenly meditates like this,
tireless all night and day:
that’s who has one fine night—
so declares the peaceful sage.”

And this is how I understand the detailed meaning of this summary recital.

And how do you run back to the past? Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’ So you take pleasure in that, and that’s when you run back to the past.

Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds … such a nose and such smells … such a tongue and such tastes … such a body and such touches … such a mind and such ideas.’ So you take pleasure in that, and that’s when you run back to the past. That’s how you run back to the past.

And how do you not run back to the past? Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’ So you don’t take pleasure in that, and that’s when you no longer run back to the past.

Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds … such a nose and such smells … such a tongue and such tastes … such a body and such touches … such a mind and such ideas.’ So you don’t take pleasure in that, and that’s when you no longer run back to the past. That’s how you don’t run back to the past.

And how do you anticipate the future? The heart is set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’ So you take pleasure in that, and that’s when you anticipate the future. The heart is set on getting what it does not have, thinking: ‘May I have such ears and such sounds … such a nose and such smells … such a tongue and such tastes … such a body and such touches … such a mind and such ideas in the future.’ So you take pleasure in that, and that’s when you anticipate the future. That’s how you anticipate the future.

And how do you not anticipate the future? The heart is not set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’ So you don’t take pleasure in that, and that’s when you no longer anticipate the future. The heart is not set on getting what it does not have, thinking: ‘May I have such ears and such sounds … such a nose and such smells … such a tongue and such tastes … such a body and such touches … such a mind and such ideas in the future.’ So you don’t take pleasure in that, and that’s when you no longer anticipate the future. That’s how you don’t anticipate the future.

And how do you falter amid presently arisen phenomena? Both the eye and sights are presently arisen. If consciousness gets tied up there in the present with desire and lust, you take pleasure in that, and that’s when you falter amid presently arisen phenomena. Both the ear and sounds … nose and smells … tongue and tastes … body and touches … mind and ideas are presently arisen. If consciousness gets tied up there in the present with desire and lust, you take pleasure in that, and that’s when you falter amid presently arisen phenomena. That’s how you falter amid presently arisen phenomena.

And how do you not falter amid presently arisen phenomena? Both the eye and sights are presently arisen. If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, and that’s when you no longer falter amid presently arisen phenomena. Both the ear and sounds … nose and smells … tongue and tastes … body and touches … mind and ideas are presently arisen. If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, and that’s when you no longer falter amid presently arisen phenomena. That’s how you don’t falter amid presently arisen phenomena.

This is how I understand the detailed meaning of that brief summary recital given by the Buddha.

If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.”

The Buddha’s approval

Then those mendicants, approving and agreeing with what Mahākaccāna said, rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened, adding:

“Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”

“Mahākaccāna is astute, mendicants, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna. That is what it means, and that’s how you should remember it.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

Read this translation of Majjhima Nikāya 133 Mahākaccānabhaddekarattasutta: Mahākaccāna and One Fine Night by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 35.108 Seyyohamasmisutta: I’m Better

“Mendicants, when what exists, because of grasping what and insisting on what, do people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”

“Our teachings are rooted in the Buddha. …”

“When there’s an eye, because of grasping the eye and insisting on the eye, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. …

When there’s a mind, because of grasping the mind and insisting on the mind, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’.

What do you think, mendicants? Is the eye permanent or impermanent?”

“Impermanent, sir.”

“But if it’s impermanent, is it suffering or happiness?”

“Suffering, sir.”

“But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”

“No, sir.” …

“Is the mind permanent or impermanent?”

“Impermanent, sir.”

“But if it’s impermanent, is it suffering or happiness?”

“Suffering, sir.”

“But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”

“No, sir.”

“Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 35.101 Paṭhamanatumhākasutta: It’s Not Yours (1st)

“Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours?

The eye isn’t yours: give it up. Giving it up will be for your welfare and happiness. Sights … Eye consciousness … Eye contact … The pleasant, painful, or neutral feeling that arises conditioned by eye contact isn’t yours: give it up. Giving it up will be for your welfare and happiness.

The ear … nose … tongue … body …

The mind isn’t yours: give it up. Giving it up will be for your welfare and happiness. Ideas … Mind consciousness … Mind contact … The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up. Giving it up will be for your welfare and happiness.

Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. Would you think: ‘This person is carrying us off, burning us, or doing what they want with us’?”

“No, sir. Why is that? Because to us that’s neither self nor belonging to self.”

“In the same way, the eye isn’t yours: give it up. Giving it up will be for your welfare and happiness. …

The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up. Giving it up will be for your welfare and happiness.”

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SN 35.65 Paṭhamasamiddhimārapañhāsutta: Samiddhi’s Question About Māra

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Then Venerable Samiddhi went up to the Buddha … and said to him:

“Sir, they speak of this thing called ‘Māra’. How do we define Māra or what is known as Māra?”

“Samiddhi, where there is the eye, sights, eye consciousness, and things knowable by eye consciousness, there is Māra or what is known as Māra.

Where there is the ear, sounds, ear consciousness, and things knowable by ear consciousness, there is Māra or what is known as Māra.

Where there is the nose, smells, nose consciousness, and things knowable by nose consciousness, there is Māra or what is known as Māra.

Where there is the tongue, tastes, tongue consciousness, and things knowable by tongue consciousness, there is Māra or what is known as Māra.

Where there is the body, touches, body consciousness, and things knowable by body consciousness, there is Māra or what is known as Māra.

Where there is the mind, ideas, mind consciousness, and things knowable by mind consciousness, there is Māra or what is known as Māra.

Where there is no eye, no sights, no eye consciousness, and no things knowable by eye consciousness, there is no Māra or what is known as Māra.

Where there is no ear … no nose … no tongue … no body …

Where there is no mind, no ideas, no mind consciousness, and no things knowable by mind consciousness, there is no Māra or what is known as Māra.”

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SN 35.140–142 Ajjhattaaniccahetusutta: Interior and Cause Are Impermanent, etc.

SN 35.140: Interior and Cause Are Impermanent

“Mendicants, the eye is impermanent. The cause and reason that gives rise to the eye is also impermanent. Since the eye is produced by what is impermanent, how could it be permanent?

The ear … nose … tongue … body … mind is impermanent. The cause and reason that gives rise to the mind is also impermanent. Since the mind is produced by what is impermanent, how could it be permanent?

Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

SN 35.141: Interior and Cause Are Suffering

“Mendicants, the eye is suffering. The cause and reason that gives rise to the eye is also suffering. Since the eye is produced by what is suffering, how could it be happiness?

The ear … nose … tongue … body … mind is suffering. The cause and reason that gives rise to the mind is also suffering. Since the mind is produced by what is suffering, how could it be happiness?

Seeing this … They understand: ‘… there is nothing further for this place.’”

SN 35.142: Interior and Cause Are Not-Self

“Mendicants, the eye is not-self. The cause and reason that gives rise to the eye is also not-self. Since the eye is produced by what is not-self, how could it be self?

The ear … nose … tongue … body … mind is not-self. The cause and reason that gives rise to the mind is also not-self. Since the mind is produced by what is not-self, how could it be self?

Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 35.94 Adantaaguttasutta: Untamed, Unguarded

At Sāvatthī.

“Mendicants, these six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained. What six?

The field of eye contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained.

The field of ear contact … nose contact … tongue contact … body contact …

The field of mind contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained.

These six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained.

These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained. What six?

The field of eye contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained.

The field of ear contact … nose contact … tongue contact … body contact …

The field of mind contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained.

These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Mendicants, it’s just the six fields of contact
that lead the unrestrained to suffering.
Those who understand how to restrain them
live with faith as partner, not festering.

When you’ve seen pleasant sights
and unpleasant ones, too,
get rid of all manner of desire for the pleasant,
without hating what you don’t like.

When you’ve heard sounds both liked and disliked,
don’t fall under the thrall of sounds you like,
get rid of hate for the unliked,
and don’t hurt your mind
by thinking of what you don’t like.

When you’ve smelled a pleasant, fragrant scent,
and one that’s foul and unpleasant,
get rid of repulsion for the unpleasant,
while not yielding to desire for the pleasant.

When you’ve enjoyed a sweet, delicious taste,
and sometimes those that are bitter,
don’t be attached to enjoying sweet tastes,
and don’t despise the bitter.

Don’t be intoxicated by a pleasant touch,
and don’t tremble at a painful touch.
Look with equanimity at the duality
of pleasant and painful contacts,
without favoring or opposing anything.

People generally let their perceptions proliferate;
perceiving and proliferating, they are attracted.
When you’ve expelled all thoughts of domestic life,
wander intent on renunciation.

When the mind is well developed like this
regarding the six,
it doesn’t waver at contacts at all.
Mendicants, those who have mastered greed and hate
go beyond birth and death.”

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SN 35.81 Sambahulabhikkhusutta: Several Mendicants

Then several mendicants went up to the Buddha … and asked him, “Sir, sometimes wanderers of other religions ask us: ‘Reverends, what’s the purpose of leading the spiritual life under the ascetic Gotama?’ We answer them like this: ‘The purpose of leading the spiritual life under the Buddha is to completely understand suffering.’

Answering this way, we trust that we repeat what the Buddha has said, and don’t misrepresent him with an untruth. We trust our explanation is in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.”

“Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuttal or criticism. For the purpose of leading the spiritual life under me is to completely understand suffering.

If wanderers of other religions were to ask you: ‘Reverends, what is that suffering?’ You should answer them: ‘Reverends, the eye is suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this. Sights … Eye consciousness … Eye contact … The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this.

Ear … Nose … Tongue … Body … Mind … The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this.

This is that suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this.’ When questioned by wanderers of other religions, that’s how you should answer them.”

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SN 35.17 Paṭhamanoceassādasutta: If There Were No Gratification (Interior)

“Mendicants, if there were no gratification in the eye, sentient beings wouldn’t be aroused by it. But since there is gratification in the eye, sentient beings are aroused by it. If the eye had no drawback, sentient beings wouldn’t grow disillusioned with it. But since the eye has a drawback, sentient beings do grow disillusioned with it. If there were no escape from the eye, sentient beings wouldn’t escape from it. But since there is an escape from the eye, sentient beings do escape from it.

If there were no gratification in the ear … nose … tongue … body … mind, sentient beings wouldn’t be aroused by it. But since there is gratification in the mind, sentient beings are aroused by it. If the mind had no drawback, sentient beings wouldn’t grow disillusioned with it. But since the mind has a drawback, sentient beings do grow disillusioned with it. If there were no escape from the mind, sentient beings wouldn’t escape from it. But since there is an escape from the mind, sentient beings do escape from it.

As long as sentient beings don’t truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits.

But when sentient beings truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.”

Note: for the definition of gratification, drawback, and escape, see AN 3.103 Pubbevasambodhasutta.

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SN 35.247 Chappāṇakopamasutta: The Simile of Six Animals

“Mendicants, suppose a person with wounded and festering limbs was to enter a thicket of thorny reeds. The kusa thorns would pierce their feet, and the reed leaves would scratch their limbs. And that would cause that person to experience even more pain and distress.

In the same way, some mendicant goes to a village or a wilderness and gets scolded, ‘This venerable, acting like this, behaving like this, is a filthy village thorn.’ Understanding that they’re a thorn, they should understand restraint and lack of restraint.

And how is someone unrestrained?

Take a mendicant who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

When they hear a sound with their ears …

When they smell an odor with their nose …

When they taste a flavor with their tongue …

When they feel a touch with their body …

When they know an idea with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and a limited heart. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope. They’d catch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, tie each up with a strong rope, then tie a knot in the middle and let them loose.

Then those six animals with diverse territories and feeding grounds would each pull towards their own domain and territory. The snake would pull one way, thinking ‘I’m going into a termite mound!’ The crocodile would pull another way, thinking ‘I’m going into the water!’ The bird would pull another way, thinking ‘I’m flying into the atmosphere!’ The dog would pull another way, thinking ‘I’m going into the village!’ The jackal would pull another way, thinking ‘I’m going into the charnel ground!’ The monkey would pull another way, thinking ‘I’m going into the jungle!’ When those six animals became exhausted and worn out, the strongest of them would get their way, and they’d all have to submit to their control.

In the same way, when a mendicant has not developed or cultivated mindfulness of the body, their eye pulls towards pleasant sights, but is put off by unpleasant sights. Their ear … nose … tongue … body … mind pulls towards pleasant ideas, but is put off by unpleasant ideas.

This is how someone is unrestrained.

And how is someone restrained?

Take a mendicant who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

They hear a sound … smell an odor … taste a flavor … feel a touch … know an idea with their mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

Then those six animals with diverse territories and feeding grounds would each pull towards their own domain and territory. The snake would pull one way, thinking ‘I’m going into a termite mound!’ The crocodile would pull another way, thinking ‘I’m going into the water!’ The bird would pull another way, thinking ‘I’m flying into the atmosphere!’ The dog would pull another way, thinking ‘I’m going into the village!’ The jackal would pull another way, thinking ‘I’m going into the charnel ground!’ The monkey would pull another way, thinking ‘I’m going into the jungle!’ When those six animals became exhausted and worn out, they’d stand or sit or lie down right by that post or pillar.

In the same way, when a mendicant has developed and cultivated mindfulness of the body, their eye doesn’t pull towards pleasant sights, and isn’t put off by unpleasant sights. Their ear … nose … tongue … body … mind doesn’t pull towards pleasant ideas, and isn’t put off by unpleasant ideas. This is how someone is restrained.

‘A strong post or pillar’ is a term for mindfulness of the body.

So you should train like this: ‘We will develop mindfulness of the body. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

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AN 8.79 Parihānasutta: Decline

“These eight things lead to the decline of a mendicant trainee. What eight? They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. They relish closeness and proliferation. These eight things lead to the decline of a mendicant trainee.

These eight things don’t lead to the decline of a mendicant trainee. What eight? They don’t relish work, talk, and sleep. They guard the sense doors, and they don’t eat too much. They don’t relish closeness and proliferation. These eight things don’t lead to the decline of a mendicant trainee.”

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AN 10.60 From… Girimānandasutta: With Girimānanda

…And what is the perception of not-self? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘The eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches, and mind and ideas are not-self.’ And so they meditate observing not-self in the six interior and exterior sense fields. This is called the perception of not-self.…

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SN 35.7 Ajjhattāniccātītānāgatasutta: The Interior as Impermanent in the Three Times

“Mendicants, the eye of the past and future is impermanent, let alone the present.

Seeing this, a learned noble disciple doesn’t worry about the eye of the past, they don’t look forward to enjoying the eye in the future, and they practice for disillusionment, dispassion, and cessation regarding the eye in the present.

The ear … nose … tongue … body … mind of the past and future is impermanent, let alone the present.

Seeing this, a learned noble disciple doesn’t worry about the mind of the past, they don’t look forward to enjoying the mind in the future, and they practice for disillusionment, dispassion, and cessation regarding the mind in the present.”

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MN 112 Chabbisodhanasutta: The Sixfold Purification

[Note: Today’s sutta is unusually long (they will be back to the normal length tomorrow). The two parts in bold relate directly to the sense bases so you could pay most attention to them. If you are able to read the whole thing, you may want to read directly on SuttaCentral.]

This sutta outlines the questions one should ask someone who is claiming enlightenment and the answers they are expected to give. The second half specifically explains the gradual path from deciding to go forth all the way to enlightenment. Note the importance of the sense bases in this process.]

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Take a mendicant who declares enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’

You should neither approve nor dismiss that mendicant’s statement. Rather, you should question them: ‘Reverend, these four kinds of expression have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. What four? One speaks of the seen as seen, the heard as heard, the thought as thought, and the known as known. These are the four kinds of expression rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. How does the venerable know and see regarding these four kinds of expression so that your mind is freed from defilements by not grasping?’

For a mendicant with defilements ended—who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—it is in line with the teaching to answer: ‘Regarding what is seen, reverends, I live without going near or going away, independent, untied, liberated, detached, my mind free of limits. Regarding what is heard … thought … or known, I live without going near or going away, independent, untied, liberated, detached, my mind free of limits. That is how I know and see regarding these four kinds of expression so that my mind is freed from defilements by not grasping.’

Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, then ask a further question:

‘Reverend, these five grasping aggregates have been rightly explained by the Buddha. What five? That is: the grasping aggregates of form, feeling, perception, choices, and consciousness. These are the five grasping aggregates that have been rightly explained by the Buddha. How does the venerable know and see regarding these five grasping aggregates so that your mind is freed from defilements by not grasping?’

For a mendicant with defilements ended it is in line with the teaching to answer: ‘Reverends, knowing that form is powerless, faded, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for form. Knowing that feeling … perception … choices … consciousness is powerless, faded, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for consciousness. That is how I know and see regarding these five grasping aggregates so that my mind is freed from defilements by not grasping.’

Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, then ask a further question:

‘Reverend, these six elements have been rightly explained by the Buddha. What six? The elements of earth, water, fire, air, space, and consciousness. These are the six elements that have been rightly explained by the Buddha. How does the venerable know and see regarding these six elements so that your mind is freed from defilements by not grasping?’

For a mendicant with defilements ended it is in line with the teaching to answer: ‘Reverends, I’ve not taken the earth element as self, nor is there a self based on the earth element. And I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency based on the earth element. I’ve not taken the water element … fire element … air element … space element … consciousness element as self, nor is there a self based on the consciousness element. And I understand that my mind is freed through the ending of attraction based on the consciousness element. That is how I know and see regarding these six elements so that my mind is freed from defilements by not grasping.’

Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, then ask a further question:

‘Reverend, these six interior and exterior sense fields have been rightly explained by the Buddha. What six? The eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas. These are the six interior and exterior sense fields that have been rightly explained by the Buddha. How does the venerable know and see regarding these six interior and exterior sense fields so that your mind is freed from defilements by not grasping?’

For a mendicant with defilements ended it is in line with the teaching to answer: ‘I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of desire and greed and relishing and craving; attraction, grasping, mental fixation, insistence, and underlying tendency for the eye, sights, eye consciousness, and things knowable by eye consciousness. I understand that my mind is freed through the ending of desire for the ear … nose … tongue … body … mind, ideas, mind consciousness, and things knowable by mind consciousness. That is how I know and see regarding these six interior and exterior sense fields so that my mind is freed from defilements by not grasping.’

Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, then ask a further question:

‘Sir, how does the venerable know and see so that he has eradicated I-making, mine-making, and the underlying tendency to conceit for this conscious body and all external stimuli?’

The gradual path

For a mendicant with defilements ended it is in line with the teaching to answer: ‘Formerly, reverends, when I was still a layperson, I was ignorant. Then the Realized One or one of his disciples taught me the Dhamma. I gained faith in the Realized One, and reflected:

“Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?”

After some time I gave up a large or small fortune, and a large or small family circle. I shaved off hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. Once I had gone forth, I took up the training and livelihood of the mendicants. I gave up killing living creatures, renouncing the rod and the sword. I was scrupulous and kind, living full of sympathy for all living beings. I gave up stealing. I took only what’s given, and expected only what’s given. I kept myself clean by not thieving. I gave up unchastity. I became celibate, set apart, avoiding the vulgar act of sex. I gave up lying. I spoke the truth and stuck to the truth. I was honest and dependable, not tricking the world with my words. I gave up divisive speech. I didn’t repeat in one place what I heard in another so as to divide people against each other. Instead, I reconciled those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. I gave up harsh speech. I spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. I gave up talking nonsense. My words were timely, true, and meaningful, in line with the teaching and training. I said things at the right time which are valuable, reasonable, succinct, and beneficial.

I refrained from injuring plants and seeds. I ate in one part of the day, abstaining from eating at night and food at the wrong time. I refrained from seeing shows of dancing, singing, and music . I refrained from beautifying and adorning myself with garlands, fragrance, and makeup. I refrained from high and luxurious beds. I refrained from receiving gold and currency, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chicken and pigs, elephants, cows, horses, and mares, and fields and land. I refrained from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.

I became content with robes to look after the body and almsfood to look after the belly. Wherever I went, I set out taking only these things. Like a bird: wherever it flies, wings are its only burden. In the same way, I became content with robes to look after the body and almsfood to look after the belly. Wherever I went, I set out taking only these things. When I had this entire spectrum of noble ethics, I experienced a blameless happiness inside myself.

When I saw a sight with my eyes, I didn’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, I practiced restraint, protecting the faculty of sight, and achieving its restraint. When I heard a sound with my ears … When I smelled an odor with my nose … When I tasted a flavor with my tongue … When I felt a touch with my body … When I knew an idea with my mind, I didn’t get caught up in the features and details. If the faculty of the mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, I practiced restraint, protecting the faculty of the mind, and achieving its restraint. When I had this noble sense restraint, I experienced an unsullied bliss inside myself.

I acted with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

When I had this entire spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness, I frequented a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, I returned from almsround, sat down cross-legged, set my body straight, and established mindfulness in his presence.

Giving up covetousness for the world, I meditated with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, I meditated with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, I meditated with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, I meditated without restlessness, my mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, I meditated having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

I gave up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption … third absorption … fourth absorption.

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements. I truly understood: “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”. I truly understood: “These are defilements”… “This is the origin of defilements” … “This is the cessation of defilements” … “This is the practice that leads to the cessation of defilements”.

Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. When it was freed, I knew it was freed. I understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” That is how I know and see so that I have eradicated I-making, mine-making, and the underlying tendency to conceit for this conscious body and all external stimuli.’

Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, and then say to them: ‘We are fortunate, reverend, so very fortunate to see a venerable such as yourself as one of our spiritual companions!’”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

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SN 35.232 Koṭṭhikasutta: Koṭṭhita

On one occasion the Venerable Sāriputta and the Venerable Mahakoṭṭhita were dwelling at Baraṇasī in the Deer Park at Isipatana. Then, in the evening, the Venerable Mahakoṭṭhita emerged from seclusion and approached the Venerable Sāriputta. He exchanged greetings with the Venerable Sāriputta and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

“How is it, friend Sāriputta, is the eye the fetter of forms or are forms the fetter of the eye? Is the ear the fetter of sounds or are sounds the fetter of the ear?… Is the mind the fetter of mental phenomena or are mental phenomena the fetter of the mind?”

“Friend Koṭṭhita, the eye is not the fetter of forms nor are forms the fetter of the eye, but rather the desire and lust that arise there in dependence on both: that is the fetter there. The ear is not the fetter of sounds nor are sounds the fetter of the ear, but rather the desire and lust that arise there in dependence on both: that is the fetter there…. The mind is not the fetter of mental phenomena nor are mental phenomena the fetter of the mind, but rather the desire and lust that arise there in dependence on both: that is the fetter there.

“Suppose, friend, a black ox and a white ox were yoked together by a single harness or yoke. Would one be speaking rightly if one were to say: ‘The black ox is the fetter of the white ox; the white ox is the fetter of the black ox’?”

“No, friend. The black ox is not the fetter of the white ox nor is the white ox the fetter of the black ox, but rather the single harness or yoke by which the two are yoked together: that is the fetter there.”

“So too, friend, the eye is not the fetter of forms … nor are mental phenomena the fetter of the mind, but rather the desire and lust that arise there in dependence on both: that is the fetter there.

“If, friend, the eye were the fetter of forms or if forms were the fetter of the eye, this living of the holy life could not be discerned for the complete destruction of suffering. But since the eye is not the fetter of forms nor are forms the fetter of the eye —but rather the desire and lust that arise there in dependence on both is the fetter there—the living of the holy life is discerned for the complete destruction of suffering.

“If, friend, the ear were the fetter of sounds or if sounds were the fetter of the ear … If the mind were the fetter of mental phenomena or if mental phenomena were the fetter of the mind, this living of the holy life could not be discerned for the complete destruction of suffering. But since the mind is not the fetter of mental phenomena nor are mental phenomena the fetter of the mind—but rather the desire and lust that arise there in dependence on both is the fetter there—the living of the holy life is discerned for the complete destruction of suffering.

“In this way too, friend, it may be understood how that is so: There exists in the Blessed One the eye, the Blessed One sees a form with the eye, yet there is no desire and lust in the Blessed One; the Blessed One is well liberated in mind. There exists in the Blessed One the ear, the Blessed One hears a sound with the ear … There exists in the Blessed One the nose, the Blessed One smells an odour with the nose … There exists in the Blessed One the tongue, the Blessed One savours a taste with the tongue … There exists in the Blessed One the body, the Blessed One feels a tactile object with the body … There exists in the Blessed One the mind, the Blessed One cognizes a mental phenomenon with the mind, yet there is no desire and lust in the Blessed One; the Blessed One is well liberated in mind.

“In this way, friend, it can be understood how the eye is not the fetter of forms nor forms the fetter of the eye, but rather the desire and lust that arise there in dependence on both is the fetter there; how the ear is not the fetter of sounds nor sounds the fetter of the ear…; how the mind is not the fetter of mental phenomena nor mental phenomena the fetter of the mind, but rather the desire and lust that arise there in dependence on both is the fetter there.”

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SN 35.21 Paṭhamadukkhuppādasutta: The Arising of Suffering (Interior)

“Mendicants, the arising, continuation, rebirth, and manifestation of the eye is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The arising, continuation, rebirth, and manifestation of the ear … nose … tongue … body … and mind is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

The cessation, settling, and ending of the eye is the cessation of suffering, the settling of diseases, and the ending of old age and death. The cessation, settling, and ending of the ear, nose, tongue, body, and mind is the cessation of suffering, the settling of diseases, and the ending of old age and death.”

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SN 35.28 Ādittasutta: Burning

[Note: This is said to be the third major sermon given by the Buddha. The listeners were 1,000 monks who were formerly fire-worshiping disciples of the three Kassapa brothers. If you like to read a version where all of the repetitions have been completed, please see the one on SuttaFrieends.org.]

At one time the Buddha was staying near Gayā on Gayā Head together with a thousand mendicants. There the Buddha addressed the mendicants:

“Mendicants, all is burning. And what is the all that is burning?

The eye is burning. Sights are burning. Eye consciousness is burning. Eye contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also burning. Burning with what? Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress.

The ear … nose … tongue … body …

The mind is burning. Ideas are burning. Mind consciousness is burning. Mind contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also burning. Burning with what? Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress, I say.

Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.

They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.

Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. And while this discourse was being spoken, the minds of the thousand mendicants were freed from defilements by not grasping.

Read this translation of Saṁyutta Nikāya 35.28 Ādittasutta: Burning by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 137 Saḷāyatanavibhaṅgasutta: The Analysis of the Six Sense Fields

[Note: Today’s selection is unusually long, but it is a good starting point for a month learning about the sense bases. If you have time, it’s great to read the whole thing. If you cannot, read at least parts 1 and 2. Don’t be overly concerned about memorizing all the lists. By the end of the month the patterns will be quite familiar.]

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, I shall teach you the analysis of the six sense fields. Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied. The Buddha said this:

“‘The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The eighteen mental preoccupations should be understood. The thirty-six positions of sentient beings should be understood. Therein, relying on this, give up that. The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group. Of all meditation tutors, it is he that is called the supreme guide for those who wish to train.’ This is the summary recital for the analysis of the six sense fields.

Part 1

‘The six interior sense fields should be understood.’ That’s what I said, but why did I say it? There are the sense fields of the eye, ear, nose, tongue, body, and mind. ‘The six interior sense fields should be understood.’ That’s what I said, and this is why I said it.

‘The six exterior sense fields should be understood.’ That’s what I said, but why did I say it? There are the sense fields of sights, sounds, smells, tastes, touches, and ideas. ‘The six exterior sense fields should be understood.’ That’s what I said, and this is why I said it.

‘The six classes of consciousness should be understood.’ That’s what I said, but why did I say it? There are eye, ear, nose, tongue, body, and mind consciousness. ‘The six classes of consciousness should be understood.’ That’s what I said, and this is why I said it.

‘The six classes of contact should be understood.’ That’s what I said, but why did I say it? There is contact through the eye, ear, nose, tongue, body, and mind. ‘The six classes of contact should be understood.’ That’s what I said, and this is why I said it.

‘The eighteen mental preoccupations should be understood.’ That’s what I said, but why did I say it? Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity. Hearing a sound with the ear … Smelling an odor with the nose … Tasting a flavor with the tongue … Feeling a touch with the body … Becoming conscious of an idea with the mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity. So there are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity. ‘The eighteen mental preoccupations should be understood.’ That’s what I said, and this is why I said it.

Part 2

‘The thirty-six positions of sentient beings should be understood.’ That’s what I said, but why did I say it? There are six kinds of domestic happiness and six kinds of renunciate happiness. There are six kinds of domestic sadness and six kinds of renunciate sadness. There are six kinds of domestic equanimity and six kinds of renunciate equanimity.

And in this context what are the six kinds of domestic happiness? There are sights known by the eye, which are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Happiness arises when you regard it as a gain to obtain such sights, or when you recollect sights you formerly obtained that have passed, ceased, and perished. Such happiness is called domestic happiness. There are sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body … Ideas known by the mind, which are likable, desirable, agreeable, pleasing, connected with the world’s material delights. Happiness arises when you regard it as a gain to obtain such ideas, or when you recollect ideas you formerly obtained that have passed, ceased, and perished. Such happiness is called domestic happiness. These are the six kinds of domestic happiness.

And in this context what are the six kinds of renunciate happiness? When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. Such happiness is called renunciate happiness. When you’ve understood the impermanence of sounds … smells … tastes … touches … ideas—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable. Such happiness is called renunciate happiness. These are the six kinds of renunciate happiness.

And in this context what are the six kinds of domestic sadness? There are sights known by the eye, which are likable, desirable, agreeable, pleasing, connected with the world’s material delights. Sadness arises when you regard it as a loss to lose such sights, or when you recollect sights you formerly lost that have passed, ceased, and perished. Such sadness is called lay sadness. There are sounds known by the ear … There are smells known by the nose … There are tastes known by the tongue … There are touches known by the body … There are ideas known by the mind, which are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Sadness arises when you regard it as a loss to lose such ideas, or when you recollect ideas you formerly lost that have passed, ceased, and perished. Such sadness is called domestic sadness. These are the six kinds of domestic sadness.

And in this context what are the six kinds of renunciate sadness? When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations: ‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ When you give rise to yearning for the supreme liberations like this, sadness arises because of the yearning. Such sadness is called renunciate sadness. When you’ve understood the impermanence of sounds … smells … tastes … touches … ideas—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations: ‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ When you give rise to yearning for the supreme liberations like this, sadness arises because of the yearning. Such sadness is called renunciate sadness. These are the six kinds of renunciate sadness.

And in this context what are the six kinds of domestic equanimity? When seeing a sight with the eye, equanimity arises for the unlearned ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks. Such equanimity does not transcend the sight. That’s why it’s called domestic equanimity. When hearing a sound with the ear … When smelling an odor with the nose … When tasting a flavor with the tongue … When feeling a touch with the body … When knowing an idea with the mind, equanimity arises for the unlearned ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks. Such equanimity does not transcend the idea. That’s why it’s called domestic equanimity. These are the six kinds of domestic equanimity.

And in this context what are the six kinds of renunciate equanimity? When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. Such equanimity transcends the sight. That’s why it’s called renunciate equanimity. When you’ve understood the impermanence of sounds … smells … tastes … touches … ideas—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable. Such equanimity transcends the idea. That’s why it’s called renunciate equanimity. These are the six kinds of renunciate equanimity. ‘The thirty-six positions of sentient beings should be understood.’ That’s what I said, and this is why I said it.

Part 3

‘Therein, relying on this, give up that.’ That’s what I said, but why did I say it?

Therein, by relying and depending on the six kinds of renunciate happiness, give up and go beyond the six kinds of domestic happiness. That’s how they are given up.

Therein, by relying on the six kinds of renunciate sadness, give up the six kinds of domestic sadness. That’s how they are given up.

Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of domestic equanimity. That’s how they are given up.

Therein, by relying on the six kinds of renunciate happiness, give up the six kinds of renunciate sadness. That’s how they are given up.

Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of renunciate happiness. That’s how they are given up.

There is equanimity that is diversified, based on diversity, and equanimity that is unified, based on unity.

And what is equanimity based on diversity? There is equanimity towards sights, sounds, smells, tastes, and touches. This is equanimity based on diversity.

And what is equanimity based on unity? There is equanimity based on the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception. This is equanimity based on unity.

Therein, relying on equanimity based on unity, give up equanimity based on diversity. That’s how it is given up.

Relying on not being determined by that, give up equanimity based on unity. That’s how it is given up. ‘Therein, relying on this, give up that.’ That’s what I said, and this is why I said it.

‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’ That’s what I said, but why did I say it?

The first case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: ‘This is for your welfare. This is for your happiness.’ But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction. In this case the Realized One is not unhappy, he does not feel unhappiness. He remains unfestering, mindful and aware. This is the first case in which the Noble One cultivates the establishment of mindfulness.

The next case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: ‘This is for your welfare. This is for your happiness.’ And some of their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction. But some of their disciples do want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction. In this case the Realized One is not unhappy, nor is he happy. Rejecting both unhappiness and happiness, he remains equanimous, mindful and aware. This is the second case in which the Noble One cultivates the establishment of mindfulness.

The next case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: ‘This is for your welfare. This is for your happiness.’ And their disciples want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction. In this case the Realized One is happy, he does feel happiness. He remains unfestering, mindful and aware. This is the third case in which the Noble One cultivates the establishment of mindfulness. ‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’ That’s what I said, and this is why I said it.

‘Of all meditation tutors, it is he that is called the supreme guide for those who wish to train.’ That’s what I said, but why did I say it? Driven by an elephant trainer, an elephant in training proceeds in just one direction: east, west, north, or south.

Driven by a horse trainer, a horse in training proceeds in just one direction: east, west, north, or south. Driven by an ox trainer, an ox in training proceeds in just one direction: east, west, north, or south. But driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in eight directions:

Having physical form, they see forms. This is the first direction. Not perceiving physical form internally, they see forms externally. This is the second direction. They’re focused only on beauty. This is the third direction. Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. This is the fourth direction. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. This is the fifth direction. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. This is the sixth direction. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh direction. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth direction. Driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in these eight directions.

‘Of all meditation tutors, it is he that is called the supreme guide for those who wish to train.’ That’s what I said, and this is why I said it.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

Read this translation of Majjhima Nikāya 137 Saḷāyatanavibhaṅgasutta: The Analysis of the Six Sense Fields by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 151 Piṇḍapātapārisuddhisutta: The Purification of Alms

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Then in the late afternoon, Sāriputta came out of retreat and went to the Buddha. He bowed and sat down to one side. The Buddha said to him, “Sāriputta, your faculties are so very clear, and your complexion is pure and bright. What kind of meditation are you usually practicing these days?”

“Sir, these days I usually practice the meditation on emptiness.”

“Good, good, Sāriputta! It seems you usually practice the meditation of a great man. For emptiness is the meditation of a great man.

Now, a mendicant might wish: ‘May I usually practice the meditation on emptiness.’ So they should reflect: ‘Along the path that I went for alms, or in the place I wandered for alms, or along the path that I returned from alms, was there any desire or greed or hate or delusion or repulsion in my heart for sights known by the eye?’ Suppose that, upon checking, a mendicant knows that there was such desire or greed or hate or delusion or repulsion in their heart, they should make an effort to give up those unskillful qualities. But suppose that, upon checking, a mendicant knows that there was no such desire or greed or hate or delusion or repulsion in their heart, they should meditate with rapture and joy, training day and night in skillful qualities.

Furthermore, a mendicant should reflect: ‘Along the path that I went for alms, or in the place I wandered for alms, or along the path that I returned from alms, was there any desire or greed or hate or delusion or repulsion in my heart for sounds known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body … ideas known by the mind?’ Suppose that, upon checking, a mendicant knows that there was such desire or greed or hate or delusion or repulsion in their heart, they should make an effort to give up those unskillful qualities. But suppose that, upon checking, a mendicant knows that there was no such desire or greed or hate or delusion or repulsion in their heart, they should meditate with rapture and joy, training day and night in skillful qualities.

Furthermore, a mendicant should reflect: ‘Have I given up the five kinds of sensual stimulation?’ Suppose that, upon checking, a mendicant knows that they have not given them up, they should make an effort to do so. But suppose that, upon checking, a mendicant knows that they have given them up, they should meditate with rapture and joy, training day and night in skillful qualities.

Furthermore, a mendicant should reflect: ‘Have I given up the five hindrances?’ Suppose that, upon checking, a mendicant knows that they have not given them up, they should make an effort to do so. But suppose that, upon checking, a mendicant knows that they have given them up, they should meditate with rapture and joy, training day and night in skillful qualities.

Furthermore, a mendicant should reflect: ‘Have I completely understood the five grasping aggregates?’ Suppose that, upon checking, a mendicant knows that they have not completely understood them, they should make an effort to do so. But suppose that, upon checking, a mendicant knows that they have completely understood them, they should meditate with rapture and joy, training day and night in skillful qualities.

Furthermore, a mendicant should reflect: ‘Have I developed the four kinds of mindfulness meditation?’ Suppose that, upon checking, a mendicant knows that they haven’t developed them, they should make an effort to do so. But suppose that, upon checking, a mendicant knows that they have developed them, they should meditate with rapture and joy, training day and night in skillful qualities.

Furthermore, a mendicant should reflect: ‘Have I developed the four right efforts … the four bases of psychic power … the five faculties … the five powers … the seven awakening factors … the noble eightfold path?’ Suppose that, upon checking, a mendicant knows that they haven’t developed it, they should make an effort to do so. But suppose that, upon checking, a mendicant knows that they have developed it, they should meditate with rapture and joy, training day and night in skillful qualities.

Furthermore, a mendicant should reflect: ‘Have I developed serenity and discernment?’ Suppose that, upon checking, a mendicant knows that they haven’t developed them, they should make an effort to do so. But suppose that, upon checking, a mendicant knows that they have developed them, they should meditate with rapture and joy, training day and night in skillful qualities.

Furthermore, a mendicant should reflect: ‘Have I realized knowledge and freedom?’ Suppose that, upon checking, a mendicant knows that they haven’t realized them, they should make an effort to do so. But suppose that, upon checking, a mendicant knows that they have realized them, they should meditate with rapture and joy, training day and night in skillful qualities.

Whether in the past, future, or present, all those who purify their almsfood do so by continually checking in this way. So, Sāriputta, you should all train like this: ‘We shall purify our almsfood by continually checking.’”

That is what the Buddha said. Satisfied, Venerable Sāriputta approved what the Buddha said.

Read this translation of Majjhima Nikāya 151 Piṇḍapātapārisuddhisutta: The Purification of Alms by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 45.34 Pāraṅgamasutta: Going to the Far Shore

At Sāvatthī.

“Mendicants, when these eight things are developed and cultivated they lead to going from the near shore to the far shore. What eight? They are right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. When these eight things are developed and cultivated they lead to going from the near shore to the far shore.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.

When the teaching is well explained,
those who practice accordingly
are the ones who will cross over
Death’s domain so hard to pass.

Rid of dark qualities,
an astute person should develop the bright.
Leaving home behind
for the seclusion so hard to enjoy,

you should try to find delight there,
having left behind sensual pleasures.
With no possessions, an astute person
should cleanse themselves of mental corruptions.

And those whose minds are rightly developed
in the awakening factors;
letting go of attachments,
they delight in not grasping.
With defilements ended, brilliant,
they are quenched in this world.”

Read this translation of Saṁyutta Nikāya 45.34 Pāraṅgamasutta: Going to the Far Shore by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 35.245 Kiṁsukopamasutta: The Simile of the Parrot Tree

Then one mendicant went up to another mendicant and asked, “Reverend, at what point is a mendicant’s vision well purified?”

“When a mendicant truly understands the origin and ending of the six fields of contact, at that point their vision is well purified.”

Not content with that answer, that mendicant went up to a series of other mendicants and received the following answers:

“When a mendicant truly understands the origin and ending of the five grasping aggregates, at that point their vision is well purified.”

“When a mendicant truly understands the origin and ending of the four principal states, at that point their vision is well purified.”

“When a mendicant truly understands that everything that has a beginning has an end, at that point their vision is well purified.”

Not content with any of those answers, that mendicant went up to the Buddha and told him what had happened. Then he asked, “Sir, at what point is a mendicant’s vision well purified?”

“Mendicant, suppose a person had never seen a parrot tree. They’d go up to someone who had seen a parrot tree and ask them, ‘Mister, what’s a parrot tree like?’

They’d say, ‘A parrot tree is blackish, like a charred stump.’ Now, at that time a parrot tree may well have been just as that person saw it.

Not content with that answer, that person would go up to a series of other people and receive the following answers: ‘A parrot tree is reddish, like a scrap of meat.’ ‘A parrot tree has flaking bark and burst pods, like a sirisa.’ ‘A parrot tree has luxuriant, shady foliage, like a banyan.’ Now, at each of those times a parrot tree may well have been just as those people saw them.

In the same way, those true persons each answered according to what they were focused on when their vision was well purified.

Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and six gates. And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in.

A swift pair of messengers would arrive from the east and say to the gatekeeper, ‘Mister, where is the lord of the city?’

They’d say, ‘There he is, sirs, seated at the central square.’

Then that swift pair of messengers would deliver a message of truth to the lord of the city and depart the way they came.

A swift pair of messengers would come from the west … north … south … deliver a message of truth to the lord of the city and depart the way they came.

I’ve made up this simile to make a point. And this is the point.

‘City’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.

‘Six gates’ is a term for the six interior sense fields.

‘Gatekeeper’ is a term for mindfulness.

‘A swift pair of messengers’ is a term for serenity and discernment.

‘The lord of the city’ is a term for consciousness.

‘The central square’ is a term for the four principal states: the elements of earth, water, fire, and air.

‘A message of truth’ is a term for extinguishment.

‘The way they came’ is a term for the noble eightfold path, that is, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”

Read this translation of Saṁyutta Nikāya 35.245 Kiṁsukopamasutta: The Simile of the Parrot Tree by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 45.16 Paṭhamaparisuddhasutta: Purified (1st)

At Sāvatthī.

“Mendicants, these eight things don’t arise to be purified, bright, flawless, and rid of corruptions except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What eight? They are: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be purified, bright, flawless, and rid of corruptions except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

Read this translation of Saṁyutta Nikāya 45.16 Paṭhamaparisuddhasutta: Purified (1st) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 46.29 Ekadhammasutta: One Thing

“Mendicants, I do not see a single thing that, when it is developed and cultivated like this, leads to giving up the things that are prone to being fettered like the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. And how are the seven awakening factors developed and cultivated so as to lead to giving up the things that are prone to being fettered?

It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion,

and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how the seven awakening factors are developed and cultivated so as to lead to giving up the things that are prone to being fettered.

And what are the things that are prone to being fettered? The eye is something that’s prone to being fettered. This is where these fetters, shackles, and attachments arise. The ear … nose … tongue … body … mind is something that’s prone to being fettered. This is where these fetters, shackles, and attachments arise. These are called the things that are prone to being fettered.”

Read this translation of Saṁyutta Nikāya 46.29 Ekadhammasutta: One Thing by Bhikkhu Sujato 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.

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At the hot springs

The Buddha teaches the verses

Seeking out Ven. Mahākaccāna

Ven. Mahākaccāna explains in detail

The Buddha’s approval

SN 35.140: Interior and Cause Are Impermanent

SN 35.141: Interior and Cause Are Suffering

SN 35.142: Interior and Cause Are Not-Self

The gradual path

Part 1

Part 2

Part 3

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