Bhikkhu Sujato – Page 15 – Daily Sutta Reading

Dhp 302 From… Pakiṇṇakavagga: Miscellaneous

Going forth is hard, it’s hard to be happy;
life at home is hard too, and painful,
it’s painful to stay when you’ve nothing in common.
A traveler is a prey to pain,
so don’t be a traveler,
don’t be prey to pain.

Read the entire translation of Dhammapada 302 Pakiṇṇakavagga: Miscellaneous by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on Or explore the Pali on DigitalPaliReader.online.

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SN 7.10 Bahudhītarasutta: Many Daughters

At one time the Buddha was staying in the land of the Kosalans in a certain forest grove.

Now at that time one of the brahmins of the Bhāradvāja clan had lost fourteen oxen. While looking for them he went to that forest, where he saw the Buddha sitting down cross-legged, his body set straight, and mindfulness established in front of him. He went up to the Buddha, and recited these verses in the Buddha’s presence:

“This ascetic mustn’t have
fourteen oxen
missing for the past six days:
that’s why this ascetic is happy.

This ascetic mustn’t have
a field of sesame ruined,
with just one or two leaves:
that’s why this ascetic is happy.

This ascetic mustn’t have
rats in a vacant barn
dancing merrily:
that’s why this ascetic is happy.

This ascetic mustn’t have
carpets that for seven months
have been infested with fleas:
that’s why this ascetic is happy.

This ascetic mustn’t have
seven widowed daughters
with one or two children each:
that’s why this ascetic is happy.

This ascetic mustn’t have
a wife with sallow, blotchy skin
to wake him with a kick:
that’s why this ascetic is happy.

This ascetic mustn’t have
creditors knocking at dawn,
warning, ‘Pay up! Pay up!’:
that’s why this ascetic is happy.”

“You’re right, brahmin, I don’t have
fourteen oxen
missing for the past six days:
that’s why I’m happy, brahmin.

You’re right, brahmin, I don’t have
a field of sesame ruined,
with just one or two leaves:
that’s why I’m happy, brahmin.

You’re right, brahmin, I don’t have
rats in a vacant barn
dancing merrily:
that’s why I’m happy, brahmin.

You’re right, brahmin, I don’t have
carpets that for seven months
have been infested with fleas:
that’s why I’m happy, brahmin.

You’re right, brahmin, I don’t have
seven widowed daughters
with one or two children each:
that’s why I’m happy, brahmin.

You’re right, brahmin, I don’t have
a wife with blotchy, pockmarked skin
to wake me up with a kick:
that’s why I’m happy, brahmin.

You’re right, brahmin, I don’t have
creditors knocking at dawn,
warning, ‘Pay up! Pay up!’:
that’s why I’m happy, brahmin.”

When he had spoken, the brahmin said to the Buddha, “Excellent, Master Gotama! Excellent! … As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the ascetic Gotama’s presence?”

And the brahmin received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Bhāradvāja became one of the perfected.

Read this translation of Saṁyutta Nikāya 7.10 Bahudhītarasutta: Many Daughters by Bhikkhu Sujato on SuttaCentral.net.

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Snp 2.14 From… Dhammikasutta: With Dhammika

…Now I shall tell you the householder’s duty,
doing which one becomes a good disciple.
For one burdened with possessions does not get to realize
the whole of the mendicant’s practice.

They’d not kill any creature, nor have them killed,
nor grant permission for others to kill.
They’ve laid aside violence towards all creatures
frail or firm that there are in the world.

Next, a disciple would avoid knowingly
taking anything not given at all,
they’d not get others to do it, nor grant them permission to steal;
they’d avoid all theft.

A sensible person would avoid the unchaste life,
like a burning pit of coals.
But if unable to remain chaste,
they’d not transgress with another’s partner.

In a council or assembly,
or one on one, they would not lie.
They’d not get others to lie, nor grant them permission to lie;
they’d avoid all untruths.

A householder espousing this teaching
would not consume liquor or drink.
They’d not get others to drink, nor grant them permission to drink;
knowing that ends in intoxication.

For drunken fools do bad things,
and encourage other heedless folk.
Reject this field of demerit,
the maddening, deluding frolic of fools.

You shouldn’t kill living creatures, or steal,
or lie, or drink alcohol.
Be celibate, refraining from sex,
and don’t eat at night, the wrong time.

Not wearing garlands or applying perfumes,
you should sleep on a low bed, or a mat on the ground.
This is the eight-factored sabbath, they say,
explained by the Buddha, who has gone to suffering’s end.

Then having rightly undertaken the sabbath
complete in all its eight factors
on the fourteenth, fifteenth, and eighth of the fortnight,
as well as on the fortnightly special displays,

on the morning after the sabbath
a clever person, rejoicing with confident heart,
would distribute food and drink
to the mendicant Saṅgha as is fitting.

One should rightfully support one’s parents,
and undertake a legitimate business.
A diligent layperson observing these duties
ascends to the gods called Self-luminous.”

Read the entire translation of Snp 2.14 Dhammikasutta: With Dhammika by Bhikkhu Sujato on SuttaCentral.net.

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AN 1.248-257 Foremost Laymen

“The foremost of my laymen in first going for refuge are the merchants Tapussa and Bhallika.

… as a donor is the householder Sudatta Anāthapiṇḍika.

… who speak on the teaching is the householder Citta Macchikāsaṇḍika.

… who attract a congregation by the four ways of being inclusive is Hatthaka of Āḷavī.

… who donate fine things is Mahānāma Sakka.

… who donate nice things is the householder Ugga of Vesālī.

… who attend on the Saṅgha is the householder Uggata of Elephant Village.

… who have experiential confidence is Sūrambaṭṭha.

… who have confidence in a person is Jīvaka Komārabhacca.

… who are intimate is the householder Nakula’s father.”

Read this translation of Aṅguttara Nikāya 1.248–257 Chaṭṭhavagga by Bhikkhu Sujato on SuttaCentral.net.

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SN 17.24 Ekadhītusutta: An Only Daughter

At Sāvatthī.

“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary from the yoke.

A faithful laywoman with a dear and beloved only daughter would rightly appeal to her, ‘My darling, please be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.’

These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.

‘But my darling, if you go forth from the lay life to homelessness, please be like the nuns Khemā and Uppalavaṇṇā.’

These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.

‘And my darling, may you not come into possessions, honor, and popularity while you’re still a trainee and haven’t achieved your heart’s desire.’ If a trainee who hasn’t achieved their heart’s desire comes into possessions, honor, and popularity it’s an obstacle for them.

So brutal are possessions, honor, and popularity. …”

Read this translation of Saṁyutta Nikāya 17.24 Ekadhītusutta: An Only Daughter by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 71 From… Tevijjavacchasutta: To Vacchagotta on the Three Knowledges

… When he said this, the wanderer Vacchagotta said to the Buddha, “Master Gotama, are there any laypeople who, without giving up the fetter of lay life, make an end of suffering when the body breaks up?”

“No, Vaccha.”

“But are there any laypeople who, without giving up the fetter of lay life, go to heaven when the body breaks up?”

“There’s not just one hundred laypeople, Vaccha, or two or three or four or five hundred, but many more than that who, without giving up the fetter of lay life, go to heaven when the body breaks up.…”

Read the entire translation of Majjhima Nikāya 71 Tevijjavacchasutta: To Vacchagotta on the Three Knowledges by Bhikkhu Sujato on SuttaCentral.net.

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SN 7.19 Mātuposakasutta: The Brahmin Who Provided for His Mother

At Sāvatthī.

Then a brahmin who provided for his mother went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Master Gotama, I seek alms by legitimate means, which I use to provide for my mother and father. In doing so, am I doing my duty?”

“Indeed, brahmin, in so doing you are doing your duty. Whoever seeks alms by legitimate means, and uses them to provide for their mother and father makes much merit.

A mortal provides for their mother
and father by legitimate means;
because they look after
their parents like this,
they’re praised in this life by the astute,
and they depart to rejoice in heaven.”

When he said this, the brahmin who provided for his mother said to the Buddha, “Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

Read this translation of Saṁyutta Nikāya 7.19 Mātuposakasutta: The Brahmin Who Provided for His Mother by Bhikkhu Sujato on SuttaCentral.net.

AN 8.54 Dīghajāṇusutta: With Dīghajāṇu

At one time the Buddha was staying in the land of the Koliyans, where they have a town named Kakkarapatta. Then Dīghajāṇu the Koliyan went up to the Buddha, bowed, sat down to one side, and said to the Buddha:

“Sir, we are laypeople who enjoy sensual pleasures and living at home with our children. We use sandalwood imported from Kāsi, we wear garlands, perfumes, and makeup, and we accept gold and money. May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.”

“Byagghapajja, these four things lead to the welfare and happiness of a gentleman in this life. What four? Accomplishment in initiative, protection, good friendship, and balanced finances.

And what is accomplishment in initiative? It’s when a gentleman earns a living by means such as farming, trade, raising cattle, archery, government service, or one of the professions. He understands how to go about these things in order to complete and organize the work. This is called accomplishment in initiative.

And what is accomplishment in protection? It’s when a gentleman owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. He ensures it is guarded and protected, thinking: ‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’ This is called accomplishment in protection.

And what is accomplishment in good friendship? It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom. This is called accomplishment in good friendship.

And what is accomplishment in balanced finances? It’s when a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’ It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much. In the same way, a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’ If a gentleman has little income but an opulent life, people will say: ‘This gentleman eats their wealth like a fig-eater!’ If a gentleman has a large income but a spartan life, people will say: ‘This gentleman is starving themselves to death!’ But a gentleman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking, ‘In this way my income will exceed my expenditure, not the reverse.’ This is called accomplishment in balanced finances.

There are four drains on wealth that has been gathered in this way. Womanizing, drinking, gambling, and having bad friends, companions, and associates. Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand. In the same way, there are four drains on wealth that has been gathered in this way. Womanizing, drinking, gambling, and having bad friends, companions, and associates.

There are four inlets for wealth that has been gathered in this way. Not womanizing, drinking, or gambling, and having good friends, companions, and associates. Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle. In the same way, there are four inlets for wealth that has been gathered in this way. Not womanizing, drinking, or gambling, and having good friends, companions, and associates.

These are the four things that lead to the welfare and happiness of a gentleman in this life.

These four things lead to the welfare and happiness of a gentleman in future lives. What four? Accomplishment in faith, ethics, generosity, and wisdom.

And what is accomplishment in faith? It’s when a gentleman has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called accomplishment in faith.

And what is accomplishment in ethics? It’s when a gentleman doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence. This is called accomplishment in ethics.

And what is accomplishment in generosity? It’s when a gentleman lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called accomplishment in generosity.

And what is accomplishment in wisdom? It’s when a gentleman is wise. He has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called accomplishment in wisdom.

These are the four things that lead to the welfare and happiness of a gentleman in future lives.

They’re enterprising in the workplace,
diligent in managing things,
they balance their finances,
and preserve their wealth.

Faithful, accomplished in ethics,
bountiful, rid of stinginess,
they always purify the path
to well-being in lives to come.

And so these eight qualities
of a faithful householder
are declared by the one who is truly named
to lead to happiness in both spheres,

welfare and benefit in this life,
and happiness in the future lives.
This is how, for a householder,
merit grows by generosity.”

Read this translation of Aṅguttara Nikāya 8.54 Dīghajāṇusutta: With Dīghajāṇu by Bhikkhu Sujato on SuttaCentral.net.

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AN 8.25 Mahānāmasutta: With Mahānāma

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, how is a lay follower defined?”

“Mahānāma, when you’ve gone for refuge to the Buddha, the teaching, and the Saṅgha, you’re considered to be a lay follower.”

“But how is an ethical lay follower defined?”

“When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence, they’re considered to be an ethical lay follower.”

“But how do we define a lay follower who is practicing to benefit themselves, not others?”

“A lay follower is accomplished in faith, but doesn’t encourage others to do the same. They’re accomplished in ethical conduct, but don’t encourage others to do the same. They’re accomplished in generosity, but don’t encourage others to do the same. They like to see the mendicants, but don’t encourage others to do the same. They like to hear the true teaching, but don’t encourage others to do the same. They readily memorize the teachings they’ve heard, but don’t encourage others to do the same. They examine the meaning of the teachings they’ve memorized, but don’t encourage others to do the same. Understanding the meaning and the teaching, they practice accordingly, but they don’t encourage others to do the same. That’s how we define a lay follower who is practicing to benefit themselves, not others.”

“But how do we define a lay follower who is practicing to benefit both themselves and others?”

“A lay follower is accomplished in faith and encourages others to do the same. They’re accomplished in ethical conduct and encourage others to do the same. They’re accomplished in generosity and encourage others to do the same. They like to see the mendicants and encourage others to do the same. They like to hear the true teaching and encourage others to do the same. They readily memorize the teachings they’ve heard and encourage others to do the same. They examine the meaning of the teachings they’ve memorized and encourage others to do the same. Understanding the meaning and the teaching, they practice accordingly and they encourage others to do the same. That’s how we define a lay follower who is practicing to benefit both themselves and others.”

Read this translation of Aṅguttara Nikāya 8.25 Mahānāmasutta: With Mahānāma by Bhikkhu Sujato on SuttaCentral.net.

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AN 10.26 Kāḷīsutta: With Kāḷī

[Note: We met the laywoman Kāḷī of Kuraraghara in yesterdays selection declaring her foremost of laywomen whose confidence is based on oral transmission. In this sutta, she is asking about a statement found in SN 4.25 Māradhītu Sutta. The meditations on universals mentioned below are the kasina meditations. The answer that Arahant Mahākaccāna gives shows that deep Dhamma was taught to lay people as well as monastics.]

At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.

Then the laywoman Kāḷī of Kurughara went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him, “Sir, this was said by the Buddha in ‘The Maidens’ Questions’:

‘I’ve reached the goal, peace of heart.
Having conquered the army
of the likable and pleasant,
alone, practicing absorption, I awakened to bliss.
That’s why I don’t get too close to people,
and no-one gets too close to me.’

How should we see the detailed meaning of the Buddha’s brief statement?”

“Sister, some ascetics and brahmins regard the attainment of the meditation on universal earth to be the ultimate. Thinking ‘this is the goal’, they are reborn. The Buddha directly knew the extent to which the attainment of the meditation on universal earth was the ultimate. Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of the variety of paths. Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of the variety of paths, he knew that he had reached the goal, peace of heart.

Some ascetics and brahmins regard the attainment of the meditation on universal water to be the ultimate. Thinking ‘this is the goal’, they are reborn. … Some ascetics and brahmins regard the attainment of the meditation on universal fire … universal air … universal blue … universal yellow … universal red … universal white … universal space … universal consciousness to be the ultimate. Thinking ‘this is the goal’, they are reborn. The Buddha directly knew the extent to which the attainment of the meditation on universal consciousness was the ultimate. Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of the variety of paths. Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of the variety of paths, he knew that he had reached the goal, peace of heart.

So, sister, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Maiden’s Questions’:

‘I’ve reached the goal, peace of heart.
Having conquered the army
of the likable and pleasant,
alone, practicing absorption, I awakened to bliss.
That’s why I don’t get too close to people,
and no-one gets too close to me.’”

Read this translation of Aṅguttara Nikāya 10.26 Kāḷīsutta: With Kāḷī by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 1.258-267 Foremost Laywomen

“The foremost of my laywomen in first going for refuge is Sujātā the general’s daughter.

… as a donor is Visākhā, Migāra’s mother.

… who are very learned is Khujjuttarā.

… who dwell in love is Sāmāvatī.

… who practice absorption is Uttarānanda’s mother.

… who give fine things is Suppavāsā the Koliyan.

… who care for the sick is the laywoman Suppiyā.

… who have experiential confidence is Kātiyānī.

… who are intimate is the householder Nakula’s mother.

… whose confidence is based on oral transmission is the laywoman Kāḷī of Kuraraghara.”

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Ud 2.5 Upāsakasutta: A Lay Follower

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain lay follower from Icchānaṅgalaka arrived at Sāvatthī on some business. Having concluded his business in Sāvatthī he went to see the Buddha, bowed, and sat down to one side. The Buddha said this to him: “It’s been a long time, lay follower, since you took the opportunity to come here.”

“For a long time I’ve wanted to come and see the Buddha, but I wasn’t able, being prevented by my many duties and responsibilities.”

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

“One who has nothing is happy indeed,
a learned person who has assessed the teaching.
See how troubled are those with attachments,
a person bound tight to people.”

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AN 5.76 From… Dutiyayodhājīvasutta: Warriors (2nd)

[Note: This is just one of the five similies for different kinds of warriors and the corresponding different kinds of monastics. If you are interested you may want to read the entire sutta.]

…Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes wound him. He’s carried off and taken to his relatives, who nurse him and care for him. And while in their care, he recovers from his injuries. Some warriors are like that. This is the fourth warrior found in the world.…

…Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a female scantily clad, with revealing clothes. Lust infects his mind, and his body and mind burn with it. He thinks: ‘Why don’t I go to the monastery and tell the monks:

“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.”’ He goes to the monastery and tells the monks: ‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.’

His spiritual companions advise and instruct him: ‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the simile of a skeleton … a lump of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping block … a staking sword … a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. Be happy with the spiritual life. Venerable, please don’t declare your inability to continue training, reject it and return to a lesser life.’

When thus advised and instructed by his spiritual companions, he says: ‘I’ll try, reverends, I’ll struggle, I’ll be happy. I won’t now declare my inability to continue training, reject it and return to a lesser life.’

I say that this person is like the warrior who recovers from his injuries while in the care of his relatives. Some people are like that. This is the fourth person similar to a warrior found among the monks.…

You can find many of the similes for the danger of sense pleasures in MN 54 Potaliyasutta: With Potaliya the Householder

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MN 106 From… Āneñjasappāyasutta: Conducive to the Imperturbable

“…Mendicants, sensual pleasures are impermanent, hollow, false, and deceptive, made by illusion, cooed over by fools. Sensual pleasures in this life and in lives to come, sensual perceptions in this life and in lives to come; both of these are Māra’s domain, Māra’s realm, and Māra’s territory. They conduce to bad, unskillful qualities such as desire, ill will, and aggression. And they create an obstacle for a noble disciple training here.

A noble disciple reflects on this: ‘Sensual pleasures in this life and in lives to come, sensual perceptions in this life and in lives to come; both of these are Māra’s domain, Māra’s realm, and Māra’s territory. They conduce to bad, unskillful qualities such as desire, ill will, and aggression. And they create an obstacle for a noble disciple training here. Why don’t I meditate with an abundant, expansive heart, having mastered the world and stabilized the mind? Then I will have no more bad, unskillful qualities such as desire, ill will, and aggression. And by giving them up my mind, no longer limited, will become limitless and well developed.’

Practicing in this way and meditating on it often their mind becomes confident in this dimension. Being confident, they either attain the imperturbable now, or are freed by wisdom. When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the imperturbable. This is said to be the first way of practice suitable for attaining the imperturbable.…

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AN 9.23 Taṇhāmūlakasutta: Rooted in Craving

“Mendicants, I will teach you about nine things rooted in craving. And what are the nine things rooted in craving? Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of assessing. Assessing is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies. These are the nine things rooted in craving.”

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Iti 58 Taṇhāsutta: Craving

This was said by the Buddha, the Perfected One: that is what I heard.

“Mendicants, there are these three cravings. What three? Craving for sensual pleasures, craving to continue existence, and craving to end existence. These are the three cravings.”

The Buddha spoke this matter. On this it is said:

“Bound by craving, minds full of desire
for rebirth in this or that state,
yoked by Māra’s yoke, these people
find no sanctuary from the yoke.
Sentient beings continue to transmigrate,
with ongoing birth and death.

Those who have given up craving,
rid of craving for rebirth in this or that state,
they in this world have truly crossed over,
having reached the ending of defilements.”

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

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Thig 3.7 Selātherīgāthā: Selā

Māra:

“There’s no escape in the world,
so what will seclusion do for you?
Enjoy the delights of sensual pleasure;
don’t regret it later.”

Arahant Selā:

“Sensual pleasures are like swords and stakes
the aggregates are their chopping block.
What you call sensual delight
is now no delight for me.

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

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AN 6.50 Indriyasaṁvarasutta: Sense Restraint

“Mendicants,

when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion.
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.

In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.

Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness.

In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

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MN 145 From… Puṇṇovādasutta: Advice to Puṇṇa

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

Then in the late afternoon, Venerable Puṇṇa came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to the Buddha, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

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

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

“Puṇṇa, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say.

There are sounds known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body … thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say.

There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say.

There are sounds known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body … thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say.…

Note: “Relishing is the origin of suffering” is the translation of “Nandīsamudayā dukkhasamudayo.” The sutta continues with Ven. Puṇṇa explaining how he will deal with harsh treatment by the locals in the place he is traveling to.

Read the entire translation of Majjhima Nikāya 145 Puṇṇovādasutta: Advice to Puṇṇa by Bhikkhu Sujato on SuttaCentral.net.

Snp 4.1 Kāmasutta: Sensual Pleasures

If a mortal desires sensual pleasure
and their desire succeeds,
they definitely become elated,
having got what they want.

But for that person in the throes of pleasure,
aroused by desire,
if those pleasures fade,
it hurts like an arrow’s strike.

One who, being mindful,
avoids sensual pleasures
like side-stepping a snake’s head,
transcends attachment to the world.

There are many objects of sensual desire:
fields, lands, and gold; cattle and horses;
slaves and servants; women and relatives.
When a man lusts over these,

the weak overpower him
and adversities crush him.
Suffering follows him
like water in a leaky boat.

That’s why a person, ever mindful,
should avoid sensual pleasures.
Give them up and cross the flood,
as a bailed-out boat reaches the far shore.

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AN 5.200 From… Nissāraṇīyasutta: Elements of Escape

“Mendicants, there are these five elements of escape. What five?

Take a case where a mendicant focuses on sensual pleasures, but their mind isn’t eager, confident, settled, and decided about them. But when they focus on renunciation, their mind is eager, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling. This is how the escape from sensual pleasures is explained.…

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MN 54 From… Potaliyasutta: With Potaliya the Householder—Sense Pleasures

[Note: These are very famous similes that are frequently mentioned in brief throughout the suttas. This is just part of a longer sutta.]

…“Householder, suppose a dog weak with hunger was hanging around a butcher’s shop. Then a deft butcher or their apprentice would toss them a skeleton scraped clean of flesh and smeared in blood. What do you think, householder? Gnawing on such a fleshless skeleton, would that dog still get rid of its hunger?”

“No, sir. Why not? Because that skeleton is scraped clean of flesh and smeared in blood. That dog will eventually get weary and frustrated.”

“In the same way, a noble disciple reflects: ‘With the simile of a skeleton the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ Having truly seen this with right understanding, they reject equanimity based on diversity and develop only the equanimity based on unity, where all kinds of grasping to the world’s material delights cease without anything left over.

Suppose a vulture or a crow or a hawk was to grab a lump of meat and fly away. Other vultures, crows, and hawks would keep chasing it, pecking and clawing. What do you think, householder? If that vulture, crow, or hawk doesn’t quickly let go of that lump of meat, wouldn’t that result in death or deadly suffering for them?”

“Yes, sir.” …

“Suppose a person carrying a blazing grass torch was to walk against the wind. What do you think, householder? If that person doesn’t quickly let go of that blazing grass torch, wouldn’t they burn their hands or arm or other limb, resulting in death or deadly suffering for them?”

“Yes, sir.” …

“Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Then two strong men would grab them by the arms and drag them towards the pit of glowing coals. What do you think, householder? Wouldn’t that person writhe and struggle to and fro?”

“Yes, sir. Why is that? For that person knows: ‘If I fall in that pit of glowing coals, that’d result in my death or deadly pain.’” …

“Suppose a person was to see delightful parks, woods, meadows, and lotus ponds in a dream. But when they woke they couldn’t see them at all. …

Suppose a man had borrowed some goods—a gentleman’s carriage and fine jewelled earrings—and preceded and surrounded by these he proceeded through the middle of Āpaṇa. When people saw him they’d say: ‘This must be a wealthy man! For that’s how the wealthy enjoy their wealth.’ But when the owners saw him, they’d take back what was theirs. What do you think? Would that be enough for that man to get upset?”

“Yes, sir. Why is that? Because the owners took back what was theirs.” …

“Suppose there was a dark forest grove not far from a town or village. And there was a tree laden with fruit, yet none of the fruit had fallen to the ground. And along came a person in need of fruit, wandering in search of fruit. Having plunged deep into that forest grove, they’d see that tree laden with fruit. They’d think: ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. But I know how to climb a tree. Why don’t I climb the tree, eat as much as I like, then fill my pouch?’ And that’s what they’d do. And along would come a second person in need of fruit, wandering in search of fruit, carrying a sharp axe. Having plunged deep into that forest grove, they’d see that tree laden with fruit. They’d think: ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. But I don’t know how to climb a tree. Why don’t I chop this tree down at the root, eat as much as I like, then fill my pouch?’ And so they’d chop the tree down at the root. What do you think, householder? If the first person, who climbed the tree, doesn’t quickly come down, when that tree fell wouldn’t they break their hand or arm or other limb, resulting in death or deadly suffering for them?”

“Yes, sir.”

“In the same way, a noble disciple reflects: ‘With the simile of the fruit tree the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ Having truly seen this with right understanding, they reject equanimity based on diversity and develop only the equanimity based on unity, where all kinds of grasping to the world’s material delights cease without anything left over.…

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MN 75 From… Māgaṇḍiyasutta: With Māgaṇḍiya

[Note: This is from a longer that gives even more wonderful similes about sense pleasures. Please read the whole sutta if you are able.]

[The Buddha:] “…Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’d cauterize their body over a pit of glowing coals. Their friends and colleagues, relatives and kin would get a field surgeon to treat them. The field surgeon would make medicine for them, and by using that they’d be cured of leprosy. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted. Then they’d see another person affected by leprosy, with sores and blisters on their limbs, being devoured by worms, scratching with their nails at the opening of their wounds, cauterizing their body over a pit of glowing coals.

What do you think, Māgaṇḍiya? Would that person envy that other person affected by leprosy for their pit of glowing coals or for taking medicine?”

“No, Master Gotama. Why is that? Because you need to take medicine only when there’s a disease. When there’s no disease, there’s no need for medicine.”

“In the same way, Māgaṇḍiya, when I was still a layperson I used to entertain myself with sights … sounds … smells … tastes … touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside. I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures. I don’t envy them, nor do I hope to enjoy that. Why is that? Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities, which even achieves the level of heavenly pleasure. Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.

Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’d cauterize their body over a pit of glowing coals. Their friends and colleagues, relatives and kin would get a field surgeon to treat them. The field surgeon would make medicine for them, and by using that they’d be cured of leprosy. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted. Then two strong men would grab them by the arms and drag them towards the pit of glowing coals.

What do you think, Māgaṇḍiya? Wouldn’t that person writhe and struggle to and fro?”

“Yes, Master Gotama. Why is that? Because that fire is really painful to touch, fiercely burning and scorching.”

“What do you think, Māgaṇḍiya? Is it only now that the fire is really painful to touch, fiercely burning and scorching, or was it painful previously as well?”

“That fire is painful now and it was also painful previously. That person was affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, their sense faculties were impaired. So even though the fire was actually painful to touch, they had a distorted perception that it was pleasant.”

“In the same way, sensual pleasures of the past, future, and present are painful to touch, fiercely burning and scorching. These sentient beings who are not free from sensual pleasures—being consumed by craving for sensual pleasures, burning with passion for sensual pleasures—have impaired sense faculties. So even though sensual pleasures are actually painful to touch, they have a distorted perception that they are pleasant.…

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Snp 1.9 From… Hemavatasutta: With Hemavata

[This is just a few verses from a much longer sutta. The conversation takes place between the yakkha Hemavata and the Buddha.]

“What has the world arisen in?” said Hemavata,
What does it get close to?
By grasping what
is the world troubled in what?”

“The world’s arisen in six,” said the Buddha to Hemavata.
“It gets close to six.
By grasping at these six,
the world’s troubled in six.”

“What is that grasping
by which the world is troubled?
Tell us the exit when asked:
how is one released from all suffering?”

“The world has five kinds of sensual stimulation,
and the mind is said to be the sixth.
When you’ve discarded desire for these,
you’re released from all suffering.

This is the exit from the world,
explained in accord with the truth.
The way I’ve explained it is how
you’re released from all suffering.”

“Who here crosses the flood,
Who crosses the deluge?
Who, not standing and unsupported,
does not sink in the deep?”

“Someone who is always endowed with ethics,
wise and serene,
inwardly reflective, mindful,
crosses the flood so hard to cross.

Someone who desists from sensual perception,
who has escaped all fetters,
and is finished with relishing of rebirth,
does not sink in the deep.”

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SN 46.51 From… Āhārasutta: Nourishing

[Note: This is just a small excerpt from a longer sutta. It’s worth reading the whole thing if you have the time.]

At Sāvatthī.

“Mendicants, I will teach you what fuels and what starves the five hindrances and the seven awakening factors. Listen …

And what fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow? There is the feature of beauty. Frequent irrational application of mind to that fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow.…

…And what starves the arising of sensual desire, or, when it has arisen, starves its increase and growth? There is the feature of ugliness. Frequent rational application of mind to that starves the arising of sensual desire, or, when it has arisen, starves its increase and growth.…

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MN 146 From… Nandakovādasutta: Advice from Nandaka

…“Suppose a deft butcher or their apprentice was to kill a cow and carve it with a sharp meat cleaver. Without damaging the flesh inside or the hide outside, they’d cut, carve, sever, and slice through the connecting tendons, sinews, and ligaments, and then peel off the outer hide. Then they’d wrap that cow up in that very same hide and say: ‘This cow is joined to its hide just like before.’ Would they be speaking rightly?”

“No, sir. Why is that? Because even if they wrap that cow up in that very same hide and say: ‘This cow is joined to its hide just like before,’ still that cow is not joined to that hide.”

“I’ve made up this simile to make a point. And this is the point. ‘The inner flesh’ is a term for the six interior sense fields. ‘The outer hide’ is a term for the six exterior sense fields. ‘The connecting tendons, sinews, and ligaments’ is a term for greed and relishing. ‘A sharp meat cleaver’ is a term for noble wisdom. And it is that noble wisdom which cuts, carves, severs, and slices the connecting corruption, fetter, and bond.

Sisters, by developing and cultivating these seven awakening factors, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. What seven? 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. It is by developing and cultivating these seven awakening factors that a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”…

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AN 3.113 Āpāyikasutta: Bound for Loss

“Mendicants, three kinds of people are bound for a place of loss, bound for hell, if they don’t give up this fault. What three?

Someone who is unchaste, but claims to be celibate;
someone who makes a groundless accusation of unchastity against a person whose celibacy is pure;
and someone who has the view, ‘There is nothing wrong with sensual pleasures,’ so they throw themselves into sensual pleasures.

These are the three kinds of people bound for a place of loss, bound for hell, if they don’t give up this fault.”

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Snp 4.2 Guhaṭṭhakasutta: Eight on the Cave

Trapped in a cave, thickly overspread,
sunk in delusion they stay.
A person like this is far from seclusion,
for sensual pleasures in the world are not easy to give up.

The chains of desire, the bonds of life’s pleasures
are hard to escape, for one cannot free another.
Looking to the past or the future,
they pray for these pleasures or former ones.

Greedy, fixated, infatuated by sensual pleasures,
they are incorrigible, habitually immoral.
When led to suffering they lament,
“What will become of us when we pass away from here?”

That’s why a person should train in this life:
should you know that anything in the world is wrong,
don’t act wrongly on account of that;
for the wise say this life is short.

I see the world’s population floundering,
given to craving for future lives.
Base men wail in the jaws of death,
not rid of craving for life after life.

See them flounder over belongings,
like fish in puddles of a dried-up stream.
Seeing this, live unselfishly,
forming no attachment to future lives.

Rid of desire for both ends,
having completely understood contact, free of greed,
doing nothing for which they’d blame themselves,
the wise don’t cling to the seen and the heard.

Having completely understood perception and having crossed the flood,
the sage, not clinging to possessions,
with dart plucked out, living diligently,
does not long for this world or the next.

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SN 47.7 Makkaṭasutta: A Monkey

“Mendicants, in the Himalayas there are regions that are rugged and impassable. In some such regions, neither monkeys nor humans can go, while in others, monkeys can go but not humans. There are also level, pleasant places where both monkeys and humans can go. There hunters lay snares of tar on the monkey trails to catch the monkeys.

The monkeys who are not foolhardy and reckless see the tar and avoid it from afar. But a foolish and reckless monkey goes up to the tar and grabs it with a hand. He gets stuck there. Thinking to free his hand, he grabs it with his other hand. He gets stuck there. Thinking to free both hands, he grabs it with a foot. He gets stuck there. Thinking to free both hands and foot, he grabs it with his other foot. He gets stuck there. Thinking to free both hands and feet, he grabs it with his snout. He gets stuck there.

And so the monkey, trapped at five points, just lies there screeching. He’d meet with tragedy and disaster, and the hunter can do what he wants with him. The hunter spears him, pries him off that tarred block of wood, and goes wherever he wants.

That’s what happens when you roam out of your territory into the domain of others.

So, mendicants, don’t roam out of your own territory into the domain of others. If you roam out of your own territory into the domain of others, Māra will find a vulnerability and get hold of you.

And what is not a mendicant’s own territory but the domain of others? It’s the five kinds of sensual stimulation. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. This is not a mendicant’s own territory but the domain of others.

You should roam inside your own territory, the domain of your fathers. If you roam inside your own territory, the domain of your fathers, Māra won’t find a vulnerability or get hold of you.

And what is a mendicant’s own territory, the domain of the fathers? It’s the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is a mendicant’s own territory, the domain of the fathers.”

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SN 46.55 From… Saṅgāravasutta: With Saṅgārava—Sensual Desire

[NOTE: The complete sutta gives similes for the five hindrances as well as a simile of a mind without hindrances. If you have time it is worth reading the whole sutta. We can contemplate these similes not only in regards to memorization but also meditation in general.]

At Sāvatthī.

Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“What is the cause, Master Gotama, what is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced? And why is it that sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced?”

“Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.…

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Thag 1.93 Erakattheragāthā: Eraka

Sensual pleasures are suffering, Eraka!
Sensual pleasures aren’t happiness, Eraka!
One who enjoys sensual pleasures
enjoys suffering, Eraka!
One who doesn’t enjoy sensual pleasures
doesn’t enjoy suffering, Eraka!

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