Bhikkhu Sujato – Page 4 – Daily Sutta Reading

SN 45.159 Āgantukasutta: A Guest House

“Mendicants, suppose there was a guest house. Lodgers come from the east, west, north, and south. Aristocrats, brahmins, peasants, and menials all stay there. In the same way, a mendicant who develops and cultivates the noble eightfold path completely understands by direct knowledge the things that should be completely understood by direct knowledge. They give up by direct knowledge the things that should be given up by direct knowledge. They realize by direct knowledge the things that should be realized by direct knowledge. They develop by direct knowledge the things that should be developed by direct knowledge.

And what are the things that should be completely understood by direct knowledge? It should be said: the five grasping aggregates. What five? That is: form, feeling, perception, choices, and consciousness. These are the things that should be completely understood by direct knowledge. And what are the things that should be given up by direct knowledge? Ignorance and craving for continued existence. These are the things that should be given up by direct knowledge. And what are the things that should be realized by direct knowledge? Knowledge and freedom. These are the things that should be realized by direct knowledge. And what are the things that should be developed by direct knowledge? Serenity and discernment. These are the things that should be developed by direct knowledge.

And how does a mendicant develop the noble eightfold path in this way? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant develops and cultivates the eightfold path in this way.”

Read this translation of Saṁyutta Nikāya 45.159 Āgantukasutta: A Guest House 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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SN 56.13 Khandhasutta: Aggregates

“Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

And what is the noble truth of suffering? You should say: ‘The five grasping aggregates’. That is: form, feeling, perception, choices, and consciousness. This is called the noble truth of suffering.

And what is the noble truth of the origin of suffering? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. This is called the noble truth of the origin of suffering.

And what is the noble truth of the cessation of suffering? It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. This is called the noble truth of the cessation of suffering.

And what is the noble truth of the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the noble truth of the practice that leads to the cessation of suffering. These are the four noble truths.

That’s why you should practice meditation …”

Read this translation of Saṁyutta Nikāya 56.13 Khandhasutta: Aggregates by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Thag 1.90 Sāmidattattheragāthā: Sāmidatta

The five aggregates are fully understood;
they remain, but their root is cut.
Transmigration through births is finished,
now there’ll be no more future lives.

Read this translation of Theragāthā 1.90 Sāmidattattheragāthā: Sāmidatta by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 41.3 Dutiyaisidattasutta: With Isidatta (2nd)

[Note: Today’s selection is a little long, however it shows the behaviour of one who can deeply understand the Dhamma.]

At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove.

Then Citta the householder went up to them, bowed, sat down to one side, and said to them, “Honorable Seniors, please accept my offering of tomorrow’s meal.”

They consented with silence. Then, knowing that the senior mendicants had consented, Citta got up from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving.

Then when the night had passed, the senior mendicants robed up in the morning and, taking their bowls and robes, went to Citta’s home, and sat down on the seats spread out.

So he went up to them, bowed, sat down to one side, and said to the senior venerable:

“Honorable Senior, there are many different views that arise in the world. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. And also the sixty-two misconceptions spoken of in “The Divine Net”. When what exists do these views come to be? When what doesn’t exist do these views not come to be?”

When he said this, the venerable senior kept silent.

For a second time …

And for a third time, Citta said to him:

“Honorable Senior, there are many different views that arise in the world. … When what exists do these views come to be? When what doesn’t exist do these views not come to be?”

And a second time and a third time the senior venerable kept silent.

Now at that time Venerable Isidatta was the most junior mendicant in that Saṅgha. He said to the venerable senior, “Honorable Senior, may I answer Citta’s question?”

“Answer it, Reverend Isidatta.”

“Householder, is this your question: ‘There are many different views that arise in the world … When what exists do these views come to be? When what doesn’t exist do these views not come to be?’” “Yes, sir.”

“Householder, there are many different views that arise in the world. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. And also the sixty-two misconceptions spoken of in “The Divine Net”.

These views come to be when substantialist view exists. When substantialist view does not exist they do not come to be.”

“But sir, how does substantialist view come about?”

They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

That’s how substantialist view comes about.”

“But sir, how does substantialist view not come about?”

They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

That’s how substantialist view does not come about.”

“Sir, where has Master Isidatta come from?”

“I come from Avanti, householder.”

“Sir, there’s a friend of mine called Isidatta who I’ve never met. He’s gone forth from a good family in Avanti. Have you met him?”

“Yes, householder.”

“Sir, where is that venerable now staying?” When he said this, Isidatta kept silent.

“Sir, are you that Isidatta?”

“Yes, householder.”

“Sir, I hope Master Isidatta is happy here in Macchikāsaṇḍa, for the Wild Mango Grove is lovely. I’ll make sure that Master Isidatta is provided with robes, almsfood, lodgings, and medicines and supplies for the sick.”

“That’s nice of you to say, householder.”

Then Citta, having approved and agreed with what Isidatta said, served and satisfied the senior mendicants with his own hands with delicious fresh and cooked foods. When the senior mendicants had eaten and washed their hands and bowls, they got up from their seats and left.

Then the venerable senior said to Venerable Isidatta, “Isidatta, it’s good that you felt inspired to answer that question, because I didn’t. So when a similar question comes up, you should also answer it as you feel inspired.”

But Isidatta set his lodgings in order and, taking his bowl and robe, left Macchikāsaṇḍa, never to return.

Read this translation of Saṁyutta Nikāya 41.3 Dutiyaisidattasutta: With Isidatta (2nd) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation onDhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 18.21 Anusayasutta: Tendency

At Sāvatthī.

Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?”

“Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ One truly sees any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli.”

Read this translation of Saṁyutta Nikāya 18.21 Anusayasutta: Tendency 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 35 From… Cūḷasaccakasutta: The Shorter Discourse With Saccaka

[Note: This is just part of a much longer sutta that i swell worth reading if you have the time.]

… Then Saccaka said to the Buddha, “I’d like to ask the worthy Gotama about a certain point, if you’d take the time to answer.”

“Ask what you wish, Aggivessana.”

“How does the worthy Gotama guide his disciples? And on what topics does instruction to his disciples generally proceed?”

“This is how I guide my disciples, and my instructions to disciples generally proceed on these topics: ‘Form, feeling, perception, choices, and consciousness are impermanent. Form, feeling, perception, choices, and consciousness are not-self. All conditions are impermanent. All things are not-self.’ This is how I guide my disciples, and how instruction to my disciples generally proceeds.”

“A simile strikes me, worthy Gotama.”

“Then speak as you feel inspired,” said the Buddha.

“All the plants and seeds that achieve growth, increase, and maturity do so depending on the earth and grounded on the earth. All the hard work that gets done depends on the earth and is grounded on the earth.

In the same way, an individual’s self is form. Grounded on form they create merit and wickedness. An individual’s self is feeling … perception … choices … consciousness. Grounded on consciousness they create merit and wickedness.”

“Aggivessana, are you not saying this: ‘Form is my self, feeling is my self, perception is my self, choices are my self, consciousness is my self’?”

“Indeed, worthy Gotama, that is what I am saying. And this big crowd agrees with me!”

“What has this big crowd to do with you? Please just unpack your own statement.”

“Then, worthy Gotama, what I am saying is this: ‘Form is my self, feeling is my self, perception is my self, choices are my self, consciousness is my self’.”

“Well then, Aggivessana, I’ll ask you about this in return, and you can answer as you like. What do you think, Aggivessana? Consider an anointed aristocratic king such as Pasenadi of Kosala or Ajātasattu of Magadha, son of the princess of Videha. Would they have the power in their own realm to execute those who have incurred execution, fine those who have incurred fines, or banish those who have incurred banishment?”

“An anointed king would have such power, worthy Gotama. Even federations such as the Vajjis and Mallas have such power in their own realm. So of course an anointed king such as Pasenadi or Ajātasattu would wield such power, as is their right.”

“What do you think, Aggivessana? When you say, ‘Form is my self,’ do you have power over that form to say: ‘May my form be like this! May it not be like that’?” When he said this, Saccaka kept silent. The Buddha asked the question a second time, but Saccaka still kept silent. So the Buddha said to Saccaka, “Answer now, Aggivessana. Now is not the time for silence. If someone fails to answer a legitimate question when asked three times by the Buddha, their head explodes into seven pieces there and then.”

Now at that time the spirit Vajirapāṇī, taking up a burning iron thunderbolt, blazing and glowing, stood in the air above Saccaka, thinking, “If this Saccaka doesn’t answer when asked a third time, I’ll blow his head into seven pieces there and then!” And both the Buddha and Saccaka could see Vajirapāṇī.

Saccaka was terrified, shocked, and awestruck. Looking to the Buddha for shelter, protection, and refuge, he said, “Ask me, worthy Gotama. I will answer.”

“What do you think, Aggivessana? When you say, ‘Form is my self,’ do you have power over that form to say: ‘May my form be like this! May it not be like that’?”

“No, worthy Gotama.”

“Think about it, Aggivessana! You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? When you say, ‘Feeling is my self,’ do you have power over that feeling to say: ‘May my feeling be like this! May it not be like that’?”

“No, worthy Gotama.”

“Think about it, Aggivessana! You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? When you say, ‘Perception is my self,’ do you have power over that perception to say: ‘May my perception be like this! May it not be like that’?”

“No, worthy Gotama.”

“Think about it, Aggivessana! You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? When you say, ‘Choices are my self,’ do you have power over those choices to say: ‘May my choices be like this! May they not be like that’?”

“No, worthy Gotama.”

“Think about it, Aggivessana! You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? When you say, ‘Consciousness is my self,’ do you have power over that consciousness to say: ‘May my consciousness be like this! May it not be like that’?”

“No, worthy Gotama.”

“Think about it, Aggivessana! You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? Is form permanent or impermanent?”

“Impermanent.”

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

“Suffering.”

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

“No, worthy Gotama.”

“What do you think, Aggivessana? Is feeling … perception … choices … consciousness permanent or impermanent?”

“Impermanent.”

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

“Suffering.”

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

“No, worthy Gotama.”

“What do you think, Aggivessana? Consider someone who resorts, draws near, and clings to suffering, regarding it thus: ‘This is mine, I am this, this is my self.’ Would such a person be able to completely understand suffering themselves, or live having wiped out suffering?”

“How could they? No, worthy Gotama.”

“What do you think, Aggivessana? This being so, aren’t you someone who resorts, draws near, and clings to suffering, regarding it thus: ‘This is mine, I am this, this is my self’?”

“How could I not? Yes, worthy Gotama.”…

Read the entire translation of Majjhima Nikāya 35 Cūḷasaccakasutta: The Shorter Discourse With Saccaka 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 22.29 Abhinandanasutta: Taking Pleasure

At Sāvatthī.

“Mendicants, if you take pleasure in form, you take pleasure in suffering. If you take pleasure in suffering, I say you’re not exempt from suffering.

If you take pleasure in feeling … perception … choices … consciousness, you take pleasure in suffering. If you take pleasure in suffering, I say you’re not exempt from suffering.

If you don’t take pleasure in form, you don’t take pleasure in suffering. If you don’t take pleasure in suffering, I say you’re exempt from suffering.

If you don’t take pleasure in feeling … perception … choices … consciousness, you don’t take pleasure in suffering. If you don’t take pleasure in suffering, I say you’re exempt from suffering.”

Read this translation of Saṁyutta Nikāya 22.29 Abhinandanasutta: Taking Pleasure by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 23.4 Pariññeyyasutta: Should Be Completely Understood

At Sāvatthī.

Then Venerable Rādha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Rādha, I will teach you the things that should be completely understood, complete understanding, and the person who has completely understood. Listen and apply your mind well, I will speak.”

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

“And what things should be completely understood? Form, feeling, perception, choices, and consciousness. These are called the things that should be completely understood.

And what is complete understanding? The ending of greed, hate, and delusion. This is called complete understanding.

And what is the person who has completely understood? It should be said: a perfected one, the venerable of such and such name and clan. This is called the person who has completely understood.”

Read this translation of Saṁyutta Nikāya 23.4 Pariññeyyasutta: Should Be Completely Understood by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 22.82 Puṇṇamasutta: A Full Moon Night

[Note: Because the teachings on the aggregates are so central to the Dhamma, this month we will have some long suttas. Today’s is one of them.]

At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery, together with a large Saṅgha of mendicants. Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks.

Then one of the mendicants got up from their seat, arranged their robe over one shoulder, raised their joined palms toward the Buddha, and said:

“Sir, I’d like to ask the Buddha about a certain point, if you’d take the time to answer.”

“Well then, mendicant, take your own seat and ask what you wish.”

“Yes, sir,” replied that mendicant. He took his seat and said to the Buddha:

“Sir, are these the five grasping aggregates, that is: form, feeling, perception, choices, and consciousness?”

“Yes, they are,” replied the Buddha.

Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question:

“But sir, what is the root of these five grasping aggregates?”

“These five grasping aggregates are rooted in desire.” … “But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”

“Neither. Rather, the desire and greed for them is the grasping there.”

Saying “Good, sir”, that mendicant asked another question:

“But sir, can there be different kinds of desire and greed for the five grasping aggregates?”

“There can,” said the Buddha.

“It’s when someone thinks: ‘In the future, may I be of such form, such feeling, such perception, such choices, or such consciousness!’ That’s how there can be different kinds of desire and greed for the five grasping aggregates.”

Saying “Good, sir”, that mendicant asked another question:

“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?”

“Any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of form. Any kind of feeling at all … Any kind of perception at all … Any kind of choices at all … Any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of consciousness. That’s the scope of the term ‘aggregates’ as applied to the aggregates.”

Saying “Good, sir”, that mendicant asked another question:

“What is the cause, sir, what is the reason why the aggregate of form is found? What is the cause, what is the reason why the aggregate of feeling … perception … choices … consciousness is found?”

“The four principal states are the reason why the aggregate of form is found. Contact is the reason why the aggregates of feeling, perception, and choices are found. Name and form are the reasons why the aggregate of consciousness is found.”

Saying “Good, sir”, that mendicant asked another question:

“Sir, how does substantialist view come about?”

“It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view comes about.”

Saying “Good, sir”, that mendicant … asked another question:

“But sir, how does substantialist view not come about?”

“It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view does not come about.”

Saying “Good, sir”, that mendicant … asked another question:

“Sir, what’s the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness?”

“The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape. The pleasure and happiness that arise from feeling … perception … choices … consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.”

Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question:

“Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?”

“One truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli.”

Now at that time one of the mendicants had the thought:

“So it seems, good fellow, that form, feeling, perception, choices, and consciousness are not-self. Then what self will the deeds done by not-self affect?”

Then the Buddha, knowing that monk’s train of thought, addressed the mendicants:

“It’s possible that some futile person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think: ‘So it seems, good fellow, that form, feeling, perception, choices, and consciousness are not-self. Then what self will the deeds done by not-self affect?’ Now, mendicants, you have been educated by me in questioning with regards to all these things in all such cases.

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

“Impermanent, sir.”

“Is feeling … perception … choices … consciousness permanent or impermanent?”

“Impermanent, sir.”

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

“Suffering, sir.”

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

“No, sir.”

“So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”

“Two on the aggregates; exactly the same;
and can there be;
on the term; and on the cause;
two questions on substantial reality;
gratification; and that with consciousness:
these are the ten questions
the mendicant came to ask.”

Read this translation of Saṁyutta Nikāya 22.82 Puṇṇamasutta: A Full Moon Night 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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SN 22.37 Ānandasutta: With Ānanda

At Sāvatthī.

And then Venerable Ānanda … sitting to one side, the Buddha said to him:

“Ānanda, suppose they were to ask you: ‘Reverend Ānanda, what are the things for which arising is evident, vanishing is evident, and change while persisting is evident?’ How would you answer?”

“Sir, suppose they were to ask me: ‘What are the things for which arising is evident, vanishing is evident, and change while persisting is evident?’ I’d answer like this:

‘Reverend, the arising of form is evident, its vanishing is evident, and change while persisting is evident. The arising of feeling … perception … choices … consciousness is evident, its vanishing is evident, and change while persisting is evident. These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.’

That’s how I’d answer such a question.”

“Good, good, Ānanda. The arising of form is evident, its vanishing is evident, and change while persisting is evident. The arising of feeling … perception … choices … consciousness is evident, its vanishing is evident, and change while persisting is evident. These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.

That’s how you should answer such a question.”

SN 23.5 Samaṇasutta: Ascetics and Brahmins

At Sāvatthī.

When Venerable Rādha was seated to one side, the Buddha said to him:

“Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness.

There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

There are ascetics and brahmins who do truly understand these five grasping aggregates’ gratification, drawback, and escape. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

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MN 138 From… Uddesavibhaṅgasutta: A Summary Recital and its Analysis

And how is [consciousness] anxious because of grasping? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. But that form decays and perishes, and consciousness latches on to the perishing of form. Anxieties occupy the mind, born of latching on to the perishing of form, and originating in accordance with natural principles. So it becomes frightened, worried, concerned, and anxious because of grasping. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. But that consciousness decays and perishes, and consciousness latches on to the perishing of consciousness. Anxieties occupy the mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles. So it becomes frightened, worried, concerned, and anxious because of grasping. That’s how it is anxious because of grasping.

And how is it not anxious because of grasping? It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. When that form decays and perishes, consciousness doesn’t latch on to the perishing of form. Anxieties—born of latching on to the perishing of form and originating in accordance with natural principles—don’t occupy the mind. So it does not become frightened, worried, concerned, or anxious because of grasping. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. When that consciousness decays and perishes, consciousness doesn’t latch on to the perishing of consciousness. Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural principles—don’t occupy the mind. So it does not become frightened, worried, concerned, or anxious because of grasping. That’s how it is not anxious because of grasping.

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Thig 6.3 Khemātherīgāthā: Khemā

[Note: These verses recount a conversation Arahant Khemā had with Māra.]

“You’re so young and beautiful!
I too am young, just a youth.
Come, Khemā, let us enjoy
the music of a five-piece band.”

“This body is rotting,
ailing and frail,
I’m horrified and repelled by it,
and I’ve eradicated sensual craving.

Sensual pleasures are like swords and spears;
the aggregates are their chopping block.
What you call erotic 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!”

“Worshiping the stars,
serving the sacred flame in a grove;
failing to grasp the true nature of things,
foolish me, I thought this was purity.

But now I worship the Awakened One,
supreme among men.
Doing the teacher’s bidding,
I am released from all suffering.”

Note: you can read the story of Arahant Khemā’s conversion in the commentary to Dhammapada verse 347.

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SN 26.10 Khandhasutta: The Aggregates

At Sāvatthī.

“Mendicants, the arising, continuation, rebirth, and manifestation of form is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

The arising, continuation, rebirth, and manifestation of feeling, perception, choices, and consciousness is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

The cessation, settling, and ending of form is the cessation of suffering, the settling of diseases, and the ending of old age and death.

The cessation, settling, and ending of feeling, perception, choices, and consciousness is the cessation of suffering, the settling of diseases, and the ending of old age and death.”

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MN 128 From… Upakkilesasutta: Corruptions: The Bodhisatta’s Meditation

[The text below is the second half of the sutta. You can read the first half here (which, by the way is delightful), or the entire sutta on SuttaCentral.net.]

“…Good, good, Anuruddha and friends! But as you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?”

“Well, sir, while meditating diligent, keen, and resolute, we perceive both light and vision of forms. But before long the light and the vision of forms vanish. We haven’t worked out the basis of that.”

“Well, you should work out the basis of that. Before my awakening—when I was still unawakened but intent on awakening—I too perceived light and vision of forms. But before long my light and vision of forms vanished. It occurred to me: ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ It occurred to me: ‘Doubt arose in me, and because of that my immersion fell away. When immersion falls away, the light and vision of forms vanish. I’ll make sure that doubt will not arise in me again.’

While meditating diligent, keen, and resolute, I perceived light and vision of forms. But before long my light and vision of forms vanished. It occurred to me: ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ It occurred to me: ‘Loss of focus arose in me, and because of that my immersion fell away. When immersion falls away, the light and vision of forms vanish. I’ll make sure that neither doubt nor loss of focus will arise in me again.’

While meditating … ‘Dullness and drowsiness arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness will arise in me again.’

While meditating … ‘Terror arose in me, and because of that my immersion fell away. When immersion falls away, the light and vision of forms vanish. Suppose a person was traveling along a road, and killers were to spring out at them from both sides. They’d feel terrified because of that. In the same way, terror arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror will arise in me again.’

While meditating … ‘Elation arose in me, and because of that my immersion fell away. When immersion falls away, the light and vision of forms vanish. Suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across five entrances! They’d feel excited because of that. In the same way, elation arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation will arise in me again.’

While meditating … ‘Discomfort arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation nor discomfort will arise in me again.’

While meditating … ‘Excessive energy arose in me, and because of that my immersion fell away. When immersion falls away, the light and vision of forms vanish. Suppose a person was to grip a quail too tightly in their hands—it would die right there. I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation nor discomfort nor excessive energy will arise in me again.’

While meditating … ‘Overly lax energy arose in me, and because of that my immersion fell away. When immersion falls away, the light and vision of forms vanish. Suppose a person was to grip a quail too loosely—it would fly out of their hands. I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation nor discomfort nor excessive energy nor overly lax energy will arise in me again.’

While meditating … ‘Longing arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation nor discomfort nor excessive energy nor overly lax energy nor longing will arise in me again.’

While meditating … ‘Perceptions of diversity arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity will arise in me again.’

While meditating diligent, keen, and resolute, I perceived light and vision of forms. But before long my light and vision of forms vanished. It occurred to me: ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ It occurred to me: ‘Excessive concentration on forms arose in me, and because of that my immersion fell away. When immersion falls away, the light and vision of forms vanish. I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity nor excessive concentration on forms will arise in me again.’

When I understood that doubt is a corruption of the mind, I gave it up. When I understood that loss of focus, dullness and drowsiness, terror, elation, discomfort, excessive energy, overly lax energy, longing, perception of diversity, and excessive concentration on forms are corruptions of the mind, I gave them up.

While meditating diligent, keen, and resolute, I perceived light but did not see forms, or I saw forms, but did not see light. And this went on for a whole night, a whole day, even a whole night and day. I thought: ‘What is the cause, what is the reason for this?’ It occurred to me: ‘When I don’t focus on the basis of the forms, but focus on the basis of the light, then I perceive light and do not see forms. But when I don’t focus on the basis of the light, but focus on the basis of the forms, then I see forms and do not perceive light. And this goes on for a whole night, a whole day, even a whole night and day.’

While meditating diligent, keen, and resolute, I perceived limited light and saw limited forms, or I perceived limitless light and saw limitless forms. And this went on for a whole night, a whole day, even a whole night and day. I thought: ‘What is the cause, what is the reason for this?’ It occurred to me: ‘When my immersion is limited, then my vision is limited, and with limited vision I perceive limited light and see limited forms. But when my immersion is limitless, then my vision is limitless, and with limitless vision I perceive limitless light and see limitless forms. And this goes on for a whole night, a whole day, even a whole night and day.’

After understanding that doubt, loss of focus, dullness and drowsiness, terror, excitement, discomfort, excessive energy, overly lax energy, longing, perception of diversity, and excessive concentration on forms are corruptions of the mind, I had given them up.

I thought: ‘I’ve given up my mental corruptions. Now let me develop immersion in three ways.’ I developed immersion while placing the mind and keeping it connected; without placing the mind, merely keeping it connected; without placing the mind or keeping it connected; with rapture; without rapture; with pleasure; with equanimity.

When I had developed immersion in these ways, the knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

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

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Ud 7.3 Paṭhamasattasutta: Clinging (1st)

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time most of the people in Sāvatthī overly clung to sensual pleasures. Lustful, greedy, tied, infatuated, they lived completely addicted to sensual pleasures.

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.

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

“Clinging to sensual pleasures,
to the chains of the senses,
blind to the faults of the fetters,
clinging to the chain of the fetters,
they’ll never cross the flood so vast.”

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AN 4.189 Sacchikaraṇīyasutta: Things to be Realized

“Mendicants, these four things should be realized. What four?

There are things to be realized with direct meditative experience. There are things to be realized with recollection. There are things to be realized with vision. There are things to be realized with wisdom.

What things are to be realized with direct meditative experience? The eight liberations.

What things are to be realized with recollection? Past lives.

What things are to be realized with vision? The passing away and rebirth of sentient beings.

What things are to be realized with wisdom? The ending of defilements.

These are the four things to be realized.”

For a definition of the eight liberations, see Mahāsakuludāyi MN77

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MN 68 From… Naḷakapānasutta: At Naḷakapāna

…“Is this what you think of me? ‘The Realized One has not given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why, after appraisal, he uses some things, endures some things, avoids some things, and dispels some things.’”

“No sir, we don’t think of you that way. We think of you this way: ‘The Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why, after appraisal, he uses some things, endures some things, avoids some things, and dispels some things.’”

“Good, good, Anuruddha and friends! The Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future. Just as a palm tree with its crown cut off is incapable of further growth, in the same way, the Realized One has given up the defilements so they are unable to arise in the future. That’s why, after appraisal, he uses some things, endures some things, avoids some things, and dispels some things.…

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AN 6.58 Āsavasutta: Defilements

“Mendicants, a mendicant with six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What six?

It’s a mendicant who, by restraint, has given up the defilements that should be given up by restraint. By using, they’ve given up the defilements that should be given up by using. By enduring, they’ve given up the defilements that should be given up by enduring. By avoiding, they’ve given up the defilements that should be given up by avoiding. By getting rid, they’ve given up the defilements that should be given up by getting rid. By developing, they’ve given up the defilements that should be given up by developing.

And what are the defilements that should be given up by restraint? Take a mendicant who, reflecting rationally, lives restraining the eye faculty. For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint. Reflecting rationally, they live restraining the ear faculty … the nose faculty … the tongue faculty … the body faculty … the mind faculty. For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint. These are called the defilements that should be given up by restraint.

And what are the defilements that should be given up by using? Take a mendicant who, reflecting rationally, makes use of robes: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.’ Reflecting rationally, they make use of almsfood: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ Reflecting rationally, they make use of lodgings: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’ Reflecting rationally, they make use of medicines and supplies for the sick: ‘Only for the sake of warding off the pains of illness and to promote good health.’ For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. These are called the defilements that should be given up by using.

And what are the defilements that should be given up by enduring? Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured. These are called the defilements that should be given up by enduring.

And what are the defilements that should be given up by avoiding? Take a mendicant who, reflecting rationally, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting rationally, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting. For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided. These are called the defilements that should be given up by avoiding.

And what are the defilements that should be given up by getting rid? Take a mendicant who, reflecting rationally, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. For the distressing and feverish defilements that might arise in someone who lives without getting rid of these things do not arise when they are gotten rid of. These are called the defilements that should be given up by getting rid.

And what are the defilements that should be given up by developing? Take a mendicant who, reflecting rationally, 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. For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed. These are called the defilements that should be given up by developing.

A mendicant with these six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

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AN 2.114–5: Perceiving Dhamma

114

“For these two, defilements grow. What two? One who perceives what is not the teaching as the teaching, and one who perceives the teaching as not the teaching. These are the two whose defilements grow.”

115

“For these two, defilements don’t grow. What two? One who perceives the teaching as the teaching, and one who perceives what is not the teaching as not the teaching. These are the two whose defilements don’t grow.”

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AN 5.170 Bhaddajisutta: With Bhaddaji

At one time Venerable Ānanda was staying near Kosambī, in Ghosita’s Monastery. Then Venerable Bhaddaji went up to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and Venerable Ānanda said to him:

“Reverend Bhaddaji, what is the best sight, the best sound, the best happiness, the best perception, and the best state of existence?”

“Reverend, there is this Divinity, the vanquisher, the unvanquished, the universal seer, the wielder of power. When you see the Divinity, that’s the best sight. There are the gods called ‘of streaming radiance’, who are drenched and steeped in pleasure. Every so often they feel inspired to exclaim: ‘Oh, what bliss! Oh, what bliss!’ When you hear that, it’s the best sound. There are the gods called ‘of universal beauty’. Since they’re truly content, they experience pleasure. This is the best happiness. There are the gods reborn in the dimension of nothingness. This is the best perception. There are the gods reborn in the dimension of neither perception nor non-perception. This is the best state of existence.”

“So, Venerable Bhaddaji, do you agree with what most people say about this?”

“Well, Venerable Ānanda, you’re very learned. Why don’t you clarify this yourself?”

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

“Yes, reverend,” Bhaddaji replied. Ānanda said this:

“What you see when the defilements end in the present life is the best sight. What you hear when the defilements end in the present life is the best sound. The happiness you feel when the defilements end in the present life is the best happiness. What you perceive when the defilements end in the present life is the best perception. The state of existence in which the defilements end in the present life is the best state of existence.”

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Iti 56 Paṭhamaāsavasutta: Defilements (1st)

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

“Mendicants, there are these three defilements. What three? The defilements of sensuality, desire to be reborn, and ignorance. These are the three defilements.”

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

“Stilled, aware,
a mindful disciple of the Buddha
understands defilements,
the cause of defilements,

where they cease,
and the path that leads to their ending.
With the ending of defilements, a mendicant
is hungerless, quenched.”

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

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SN 38.8 Āsavapañhāsutta: A Question About Defilements

At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka. Then the wanderer Jambukhādaka went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:

“Reverend Sāriputta, they speak of this thing called ‘defilement’. What is defilement?”

“Reverend, there are three defilements. The defilements of sensuality, desire to be reborn, and ignorance. These are the three defilements.”

“But, reverend, is there a path and a practice for completely understanding these three defilements?”

“There is, reverend.”

“Well, what is it?”

“It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice for completely understanding these three defilements.”

“This is a fine path, a fine practice, for completely understanding these three defilements. Just this much is enough to be diligent.”

Note: The above has been reconstructed from SN 38.1 and SN 38.3.

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AN 2.108: Remorseful

“For these two, defilements grow. What two? One who is remorseful over something they shouldn’t be, and one who isn’t remorseful over something they should be. These are the two whose defilements grow.”

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Thag 16.9 Anuruddhattheragāthā: Anuruddha

Leaving my mother and father behind,
as well as sisters, kinsmen, and brothers;
having given up the five sensual titillations,
Anuruddha practices absorption.

Surrounded by song and dance,
awakened by cymbals and gongs,
he did not find purification
while delighting in Māra’s domain.

But he has gone beyond all that,
and delights in the Buddha’s teaching.
Having crossed over the entire flood,
Anuruddha practices absorption.

Sights, sounds, tastes, smells,
and touches so delightful:
having crossed over these as well,
Anuruddha practices absorption.

Returning from almsround,
alone, without companion,
seeking rags from the dust heap,
Anuruddha is without defilements.

The thoughtful sage
selected rags from the dust heap;
he picked them up, washed, dyed, and wore them;
Anuruddha is without defilements.

The principles of someone
who has many wishes and is not content,
who socializes and is conceited,
are wicked and corrupting.

But someone who is mindful, few of wishes,
content and untroubled,
delighting in seclusion, joyful,
always resolute and energetic;

their principles are skillful,
leading to awakening;
they are without defilements—
so said the great seer.

“Knowing my thoughts,
the supreme Teacher in the world
came to me in a mind-made body,
using his psychic power.

He taught me more
than I had thought of.
The Buddha who loves non-proliferation
taught me non-proliferation.

Understanding that teaching,
I happily did his bidding.
I’ve attained the three knowledges,
and have fulfilled the Buddha’s instructions.

For the last fifty-five years
I have not lain down to sleep.
Twenty-five years have passed
since I eradicated drowsiness.”

“There was no more breathing
for the unaffected one of steady heart.
Imperturbable, committed to peace,
the Clear-eyed One was fully quenched.

He put up with painful feelings
without flinching.
The liberation of his heart
was like the extinguishing of a lamp.”

“Now these touches and the other four
are the last to be experienced by the sage;
nor will there be other phenomena
since the Buddha was fully quenched.

O Penelope, weaver of the web—
there’s no more abodes in the host of gods.
Transmigration through births is finished,
now there’ll be no more future lives.”

“The mendicant by whom the galaxy
with the age of the Divinity are known in an hour—
that master of psychic ability sees the gods
at the time they pass away and are reborn.”

“In the past I was Annabhāra,
a poor carrier of fodder.
I practiced as an ascetic,
the renowned Upariṭṭha.

Then I was reborn in the Sakyan clan,
where I was known as ‘Anuruddha’.
Surrounded by song and dance,
I was awakened by cymbals and gongs.

Then I saw the Buddha,
the Teacher, fearing nothing from any quarter;
filling my mind with confidence in him,
I went forth to homelessness.

I know my past lives,
the places I used to live.
I was born as Sakka,
and stayed among the thirty-three gods.

Seven times I was a king of men
ruling a kingdom,
victorious in the four quarters,
lord of the Black Plum Tree Land.
Without rod or sword,
I governed by principle.

Seven from here, seven from there—
fourteen transmigrations in all.
I shall remember my past lives:
at that time I stayed in the realm of the gods.

I have gained complete tranquility
in immersion with five factors.
Peaceful, serene,
my clairvoyance is purified.

Steady in five-factored absorption,
I know the passing away and rebirth of beings,
their coming and going,
their lives in this state and that.

I’ve served the teacher
and fulfilled the Buddha’s instructions.
The heavy burden is laid down,
the conduit to rebirth is eradicated.

In the Vajjian village of Veḷuva,
my life will come to an end.
Beneath a thicket of bamboos,
being undefiled, I will be fully extinguished.”

Note:
the Clear-eyed One = The Buddha
Divinity = Brahmā
Black Plum Tree Land = Jambudīpa (Indian sub-continent)

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AN 9.36 Jhānasutta: Depending on Absorption

[Note: “Absorption” is the translation of jhāna. These are specific states of meditation, along with the others listed.]

“Mendicants, I say that

the first absorption is a basis for ending the defilements.
The second absorption is also a basis for ending the defilements.
The third absorption is also a basis for ending the defilements.
The fourth absorption is also a basis for ending the defilements.
The dimension of infinite space is also a basis for ending the defilements.
The dimension of infinite consciousness is also a basis for ending the defilements.
The dimension of nothingness is also a basis for ending the defilements.
The dimension of neither perception nor non-perception is also a basis for ending the defilements.
The cessation of perception and feeling is also a basis for ending the defilements.

‘The first absorption is a basis for ending the defilements.’ That’s what I said, but why did I say it? Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to freedom from death: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. In the same way a noble disciple, quite secluded from sensual pleasures, enters and remains in the first absorption. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to freedom from death: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. ‘The first absorption is a basis for ending the defilements.’ That’s what I said, and this is why I said it.

‘The second absorption is also a basis for ending the defilements.’ …

‘The third absorption is also a basis for ending the defilements.’ …

‘The fourth absorption is also a basis for ending the defilements.’ …

‘The dimension of infinite space is also a basis for ending the defilements.’ That’s what I said, but why did I say it? Take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to freedom from death: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. In the same way, take a mendicant who enters and remains in the dimension of infinite space. … ‘The dimension of infinite space is a basis for ending the defilements.’ That’s what I said, and this is why I said it.

‘The dimension of infinite consciousness is a basis for ending the defilements.’ …

‘The dimension of nothingness is a basis for ending the defilements.’ That’s what I said, but why did I say it? Take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to freedom from death: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. In the same way, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to freedom from death: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. ‘The dimension of nothingness is a basis for ending the defilements.’ That’s what I said, and this is why I said it.

And so, mendicants, penetration to enlightenment extends as far as attainments with perception. But the two dimensions that depend on these—the dimension of neither perception nor non-perception, and the cessation of perception and feeling—are properly explained by mendicants who are skilled in these attainments and skilled in emerging from them, after they’ve entered them and emerged from them.”

Read this translation of Aṅguttara Nikāya 9.36 Jhānasutta: Depending on Absorption by Bhikkhu Sujato on SuttaCentral.net.

AN 2.67: Happiness

“There are, mendicants, these two kinds of happiness. What two? Defiled happiness and undefiled happiness. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of no defilements.”

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AN 4.50 Upakkilesasutta: Corruptions

“Mendicants, these four corruptions obscure the sun and moon, so they don’t shine and glow and radiate. What four? Clouds … Fog … Smoke … An eclipse of Rāhu, lord of titans … These are four corruptions that obscure the sun and moon, so they don’t shine and glow and radiate.

In the same way, these four things corrupt ascetics and brahmins, so they don’t shine and glow and radiate. What four?

There are some ascetics and brahmins who drink beer and wine, not refraining from drinking beer and wine. This is the first thing that corrupts ascetics and brahmins …

There are some ascetics and brahmins who have sex, not refraining from sex. This is the second thing that corrupts ascetics and brahmins …

There are some ascetics and brahmins who accept gold and currency, not refraining from receiving gold and currency. This is the third thing that corrupts ascetics and brahmins …

There are some ascetics and brahmins who make a living the wrong way, not refraining from wrong livelihood. This is the fourth thing that corrupts ascetics and brahmins …

These are four things that corrupt ascetics and brahmins, so they don’t shine and glow and radiate.

Some ascetics and brahmins
are plagued by greed and hate;
men shrouded by ignorance,
enjoying things that seem pleasant.

Drinking beer and wine,
having sex,
accepting currency and gold:
they’re ignorant.
Some ascetics and brahmins
make a living the wrong way.

These corruptions were spoken of
by the Buddha, kinsman of the Sun.
When corrupted by these,
some ascetics and brahmins
don’t shine or glow.
Impure, dirty creatures,

shrouded in darkness,
bondservants of craving, full of attachments,
swell the horrors of the charnel ground,
taking up future lives.”

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Thig 9.1 Vaḍḍhamātutherīgāthā: Vaḍḍha’s Mother

[Note: Sometimes, as in today’s selection, the verses in the Theri and Theragatha are a conversation.]

“Vaḍḍha, please never ever
get entangled in the world.
My child, do not partake
in suffering again and again.

For happy dwell the sages, Vaḍḍha,
unstirred, their doubts cut off,
cooled and tamed,
and free of defilements.

Vaḍḍha, foster the path
that the seers have walked,
for the attainment of vision,
and for making an end of suffering.”

“Mother, you speak with such assurance
to me on this matter.
My dear mom, I can’t help thinking
that no entanglements are found in you.”

“Vaḍḍha, not a jot or a skerrick
of entanglement is found in me
for any conditions at all,
whether low, high, or middling.

All defilements are ended for me,
meditating and diligent.
I’ve attained the three knowledges
and fulfilled the Buddha’s instructions.”

“Oh so excellent was the goad
my mother spurred me with!
Owing to her compassion, she spoke
verses on the ultimate goal.

On hearing her words,
advised by my mother,
I was struck with righteous urgency
for the sake of sanctuary from the yoke.

Striving, resolute,
tireless all day and night,
urged on by my mother,
I realized supreme peace.

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Iti 111 Sampannasīlasutta: Accomplishment in Ethics

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

“Mendicants, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.

When you’ve done this, what more is there to do?

Suppose a mendicant has got rid of desire and ill will while walking, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when walking.

Suppose a mendicant has got rid of desire and ill will while standing …

sitting …

or when lying down while awake. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when lying down while awake.”

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

“Carefully walking, carefully standing,
carefully sitting, carefully lying;
a mendicant carefully bends their limbs,
and carefully extends them.

Above, below, all round,
as far as the earth extends;
they scrutinize the rise and fall
of phenomena such as the aggregates.

Meditating diligently like this,
peaceful, not restless,
training in what leads to serenity of heart,
always staying mindful;
they call such a mendicant
‘always determined’.”

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

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SN 22.60 Mahālisutta: With Mahāli

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then Mahāli the Licchavi went up to the Buddha … and said to him:

“Sir, Pūraṇa Kassapa says this: ‘There is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason. There’s no cause or reason for the purification of sentient beings. Sentient beings are purified without cause or reason.’ What does the Buddha say about this?”

“Mahāli, there is a cause and reason for the corruption of sentient beings. Sentient beings are corrupted with cause and reason. There is a cause and reason for the purification of sentient beings. Sentient beings are purified with cause and reason.”

“But sir, what is the cause and reason for the corruption of sentient beings? How are sentient beings corrupted with cause and reason?”

“Mahāli, if form were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. But because form is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. Since they are aroused by it, they’re caught up in it, and so they become corrupted. This is a cause and reason for the corruption of sentient beings. This is how sentient beings are corrupted with cause and reason.

If feeling …

perception …

choices …

consciousness were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. But because consciousness is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. Since they are aroused by it, they’re caught up in it, and so they become corrupted. This is a cause and reason for the corruption of sentient beings. This is how sentient beings are corrupted with cause and reason.”

“But sir, what is the cause and reason for the purification of sentient beings? How are sentient beings purified with cause and reason?”

“Mahāli, if form was perfectly pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because form is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. Being disillusioned, desire fades away. When desire fades away they are purified. This is a cause and reason for the purification of sentient beings. This is how sentient beings are purified with cause and reason.

If feeling …

perception …

choices …

consciousness was perfectly pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because consciousness is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. Being disillusioned, desire fades away. When desire fades away they are purified. This is a cause and reason for the purification of sentient beings. This is how sentient beings are purified with cause and reason.”

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