Aṅguttara Nikāya – Page 11 – Daily Sutta Reading

AN 5.26 Vimuttāyatanasutta: Opportunities for Freedom

“Mendicants, there are these five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary. What five?

Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the first opportunity for freedom. If a mendicant stays diligent, keen, and resolute at this time, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.

Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the second opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant recites the teaching in detail as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they recite it in detail as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the third opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching. But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fourth opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching … or think about it. But a meditation subject as a foundation of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a foundation of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fifth opportunity for freedom. …

These are the five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.”

Read this translation of Aṅguttara Nikāya 5.26 Vimuttāyatanasutta: Opportunities for Freedom by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net.

AN 10.83 Puṇṇiyasutta: With Puṇṇiya

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

“Sir, what is the cause, what is the reason why sometimes the Realized One feels inspired to teach, and other times not?”

“Puṇṇiya, when a mendicant has faith but doesn’t approach, the Realized One doesn’t feel inspired to teach. But when a mendicant has faith and approaches, the Realized One feels inspired to teach.

When a mendicant has faith and approaches, but doesn’t pay homage … they pay homage, but don’t ask questions … they ask questions, but don’t lend an ear … they lend an ear, but don’t remember the teaching they’ve heard … they remember the teaching they’ve heard, but don’t reflect on the meaning of the teachings they’ve remembered … they reflect on the meaning of the teachings they’ve remembered, but, having understood the meaning and the teaching, they don’t practice accordingly … they practice accordingly, but they’re not a good speaker. Their voice is not polished, clear, articulate, and doesn’t express the meaning … They’re a good speaker, but they don’t educate, encourage, fire up, and inspire their spiritual companions. The Realized One doesn’t feel inspired to teach.

But when a mendicant

has faith,
approaches,
pays homage,
asks questions,
lends an ear,
remembers the teachings,
reflects on the meaning,
practices accordingly,
has a good voice, and
encourages their spiritual companions,

the Realized One feels inspired to teach. When someone has these ten qualities, the Realized One feels totally inspired to teach.”

Read this translation of Aṅguttara Nikāya 10.83 Puṇṇiyasutta: With Puṇṇiya by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net.

AN 4.6 Appassutasutta: One of Little Learning

“Bhikkhus, there are these four kinds of persons found existing in the world. What four? One of little learning who is not intent on what he has learned; one of little learning who is intent on what he has learned; one of much learning who is not intent on what he has learned; and one of much learning who is intent on what he has learned.

(1) “And how is a person one of little learning who is not intent on what he has learned? Here, someone has learned little—that is, of the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and-answers—but he does not understand the meaning of what he has learned; he does not understand the Dhamma; and he does not practice in accordance with the Dhamma. In such a way, a person is one of little learning who is not intent on what he has learned.

(2) “And how is a person one of little learning who is intent on what he has learned? Here, someone has learned little—that is, of the discourses … questions-and-answers—but having understood the meaning of what he has learned, and having understood the Dhamma, he practices in accordance with the Dhamma. In such a way, a person is one of little learning who is intent on what he has learned.

(3) “And how is a person one of much learning who is not intent on what he has learned? Here, someone has learned much—that is, of the discourses … questions-and-answers—but he does not understand the meaning of what he has learned; he does not understand the Dhamma; and he does not practice in accordance with the Dhamma. In such a way, a person is one of much learning who is not intent on what he has learned.

(4) “And how is a person one of much learning who is intent on what he has learned? Here, someone has learned much—that is, of the discourses … questions-and-answers—and having understood the meaning of what he has learned, and having understood the Dhamma, he practices in accordance with the Dhamma. In such a way, a person is one of much learning who is intent on what he has learned.

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

If one has little learning
and is not settled in the virtues,
they criticize him on both counts,
virtuous behavior and learning.
If one has little learning
but is well settled in the virtues,
they praise him for his virtuous behavior;
his learning has succeeded.
If one is highly learned
but is not settled in the virtues,
they criticize him for his lack of virtue;
his learning has not succeeded.
If one is highly learned
and is settled in the virtues,
they praise him on both counts,
virtuous behavior and learning.
When a disciple of the Buddha is highly learned,
an expert on the Dhamma, endowed with wisdom,
like a coin of refined mountain gold,
who is fit to blame him?
Even the devas praise such a one;
by Brahmā too he is praised.

Read this translation of Aṅguttara Nikāya 4.6 Appassutasutta: One of Little Learning by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net.

AN 2.42–51 Parisavagga: 47—An assembly educated in fancy talk

“There are, mendicants, these two assemblies. What two? An assembly educated in fancy talk, not in questioning, and an assembly educated in questioning, not in fancy talk. And what is an assembly educated in fancy talk, not in questioning? It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those teachings are worth learning and memorizing. But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They pay attention and apply their minds to understand them, and they think those teachings are worth learning and memorizing. But when they’ve learned those teachings they don’t question or examine each other, saying: ‘Why does it say this? What does that mean?’ So they don’t clarify what is unclear, or reveal what is obscure, or dispel doubt regarding the many doubtful matters. This is called an assembly educated in fancy talk, not in questioning.

And what is an assembly educated in questioning, not in fancy talk? It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those teachings are worth learning and memorizing. But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do want to listen. They pay attention and apply their minds to understand them, and they think those teachings are worth learning and memorizing. And when they’ve learned those teachings they question and examine each other, saying: ‘Why does it say this? What does that mean?’ So they clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is called an assembly educated in questioning, not in fancy talk. These are the two assemblies. The better of these two assemblies is the assembly educated in questioning, not in fancy talk.”

Read this translation of Aṅguttara Nikāya 2.47 by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net.

AN 4.191 Sotānugata Sutta: Followed by Ear

“Monks, when the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, four rewards can be expected. Which four?

“There is the case where a monk has mastered the Dhamma: dialogues, narratives of mixed prose & verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions (i.e. the earliest classifications of the Buddha’s teachings). In him, these teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view. Passing away when his mindfulness is muddled, he arises in a certain group of devas. To him, happy there, they recite verses of Dhamma. Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction. When the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, this is the first reward that can be expected.

“Further, there is the case where a monk has mastered the Dhamma: dialogues… question & answer sessions. In him, these teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view. Passing away when his mindfulness is muddled, he arises in a certain group of devas. It doesn’t happen that they recite verses of Dhamma to him, happy there. But a monk with psychic power, attained to mastery of awareness, teaches the Dhamma to the assembly of devas. The thought occurs to the new deva: ‘This is the Dhamma & Vinaya under which I used to live the holy life.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction.

“Suppose a man skilled in the sound of a war drum were to hear the sound of a war drum while traveling along a highway. He would have no doubt or perplexity, ‘Is that the sound of a war drum or not the sound of a war drum?’ He would come to the conclusion, ‘That’s the sound of a war drum for sure.’ In the same way, there is the case where a monk has mastered the Dhamma.… Passing away when his mindfulness is muddled, he arises in a certain group of devas.… A monk with psychic power, attained to mastery of awareness, teaches the Dhamma to the assembly of devas. The thought occurs [to the new deva]: ‘This is the Dhamma & Vinaya under which I used to live the holy life.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction. When the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, this is the second reward that can be expected.

“Further, there is the case where a monk has mastered the Dhamma: dialogues… question & answer sessions. In him, these teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view. Passing away when his mindfulness is muddled, he arises in a certain group of devas. It doesn’t happen that they recite verses of Dhamma to him, happy there. Nor does a monk with psychic power, attained to mastery of awareness, teach the Dhamma to the assembly of devas. But a deva teaches the Dhamma to the assembly of devas. The thought occurs to the new deva: ‘This is the Dhamma & Vinaya under which I used to live the holy life.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction.

“Suppose a man skilled in the sound of a conch were to hear the sound of a conch while traveling along a highway. He would have no doubt or perplexity, ‘Is that the sound of a conch or not the sound of a conch?’ He would come to the conclusion, ‘That’s the sound of a conch for sure.’ In the same way, there is the case where a monk has mastered the Dhamma.… Passing away when his mindfulness is muddled, he arises in a certain group of devas.… A deva teaches the Dhamma to the assembly of devas. The thought occurs to the new deva: ‘This is the Dhamma & Vinaya under which I used to live the holy life.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction. When the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, this is the third reward that can be expected.

“Further, there is the case where a monk has mastered the Dhamma: dialogues… question & answer sessions. In him, these teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view. Passing away when his mindfulness is muddled, he arises in a certain group of devas. It doesn’t happen that they recite verses of Dhamma to him, happy there. Nor does a monk with psychic power, attained to mastery of awareness, teach the Dhamma to the assembly of devas. Nor does a deva teach the Dhamma to the assembly of devas. But another spontaneously-arisen being reminds this spontaneously-arisen being, ‘Do you remember, my dear? Do you remember where we practiced the holy life together?’ He says, ‘I remember, my dear. I remember.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction.

“Suppose that there were two comrades who played together in the mud. They would happen to meet later at some time, at some place, and there one companion would say to the other, ‘Do you remember this, my friend? And do you remember this?’ And the other would say, ‘I remember, my friend. I remember.’ In the same way, there is the case where a monk has mastered the Dhamma: dialogues… question & answer sessions. In him, these teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view. Passing away when his mindfulness is muddled, he arises in a certain group of devas.… A spontaneously-arisen being reminds this spontaneously-arisen being, ‘Do you remember, my dear? Do you remember where we practiced the holy life together?’ He says, ‘I remember, my dear. I remember.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction. When the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, this is the fourth reward that can be expected.

“Monks, when the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, these four rewards can be expected.”

Read this translation of Aṅguttara Nikāya 4.191 Sotānugata Sutta. Followed by Ear by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net.

AN 10.55 From… Parihānasutta: Decline

“…In what way, friends, has the Blessed One said that a person is subject to decline? Here,

1. a bhikkhu does not get to hear a teaching he has not heard before,
2. forgets those teachings he has already heard,
3. does not bring to mind those teachings with which he is already familiar, and
4. does not understand what he has not understood.

It is in this way that the Blessed One has said a person is subject to decline.

“And in what way, friends, has the Blessed One said that a person is not subject to decline? Here,

a bhikkhu gets to hear a teaching he has not heard before,
does not forget those teachings he has already heard,
brings to mind those teachings with which he is already familiar,
and understands what he has not understood. It is in this way that the Blessed One has said a person is not subject to decline….

Read the entire translation of Aṅguttara Nikāya 10.55 Parihānasutta: Decline by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net.

AN 5.153 Tatiyasammattaniyāmasutta: Inevitability Regarding the Right Path (3rd)

“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What five?

They listen to the teaching bent only on putting it down.
They listen to the teaching with a hostile, fault-finding mind.
They’re antagonistic to the teacher, planning to attack them.
They’re witless, dull, and stupid.
And they think they know what they don’t know.

Someone with these five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching.

Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What five?

They don’t listen to the teaching bent only on putting it down.
They don’t listen to the teaching with a hostile, fault-finding mind.
They’re not antagonistic to the teacher, and not planning to attack them.
They’re wise, bright, and clever.
And they don’t think they know what they don’t know.

Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”

Read this translation of Aṅguttara Nikāya 5.153 Tatiyasammattaniyāmasutta: Inevitability Regarding the Right Path (3rd) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net.

AN 4.133 Ugghaṭitaññūsutta: One Who Understands Immediately

“Mendicants, these four people are found in the world. What four?

One who understands immediately,
one who understands after detailed explanation,
one who needs education,
and one who merely learns by rote.

These are the four people found in the world.”

Read this translation of Aṅguttara Nikāya 4.133 Ugghaṭitaññūsutta: One Who Understands Immediately by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net.

AN 1.338–345 Catutthavagga: Few and Many

338

“Just as, mendicants, in India the delightful parks, woods, meadows, and lotus ponds are few, while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; so too the sentient beings who get to see a Realized One are few, while those who don’t get to see a Realized One are many.

339

… so too the sentient beings who get to hear the teaching and training proclaimed by a Realized One are few, while those sentient beings who don’t get to hear the teaching and training proclaimed by a Realized One are many.

340

… so too the sentient beings who remember the teachings they hear are few, while those who don’t remember the teachings are many.

341

… so too the sentient beings who examine the meaning of the teachings they have memorized are few, while those who don’t examine the meaning of the teachings are many.

342

… so too the sentient beings who understand the meaning and the teaching and practice accordingly are few, while those who understand the meaning and the teaching but don’t practice accordingly are many.

343

… so too the sentient beings inspired by inspiring places are few, while those who are uninspired are many.

344

… so too the sentient beings who, being inspired, strive effectively are few, while those who, even though inspired, don’t strive effectively are many.

345

… so too the sentient beings who, relying on letting go, gain immersion, gain unification of mind are few, while those who don’t gain immersion, don’t gain unification of mind relying on letting go are many.

Read this translation of Aṅguttara Nikāya 1.333–377 Catutthavagga by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net.

AN 3.30 Avakujja Sutta: Upside Down

“Monks, there are these three types of persons to be found existing in the world. Which three? The person of upside down discernment, the person of lap discernment, and the person of wide-open discernment.

“And which is the person of upside-down discernment? There is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. Having gotten up from that seat, he doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. Just as when a pot is turned upside down, water poured there runs off and doesn’t stay; in the same way, there is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. Having gotten up from that seat, he doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. This is called a person of upside down discernment.

“And which is the person of lap discernment? There is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, attends to the beginning of that talk, attends to the middle, attends to the end. But having gotten up from that seat, he doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. Just as when a person has various foods strewn over his lap—sesame seeds, husked rice, cakes, & jujubes—and when getting up, his mindfulness lapsed, he would scatter them; in the same way, there is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, attends to the beginning of that talk, attends to the middle, attends to the end. But having gotten up from that seat, he doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. This is called a person of lap discernment.

“And which is the person of wide open discernment? There is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, attends to the beginning of that talk, attends to the middle, attends to the end. And having gotten up from that seat, attends to the beginning of that talk, attends to the middle, attends to the end. Just as when a pot is set right side up, water poured there stays and doesn’t run off; in the same way, there is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, attends to the beginning of that talk, attends to the middle, attends to the end. And having gotten up from that seat, attends to the beginning of that talk, attends to the middle, attends to the end. This is called a person of wide open discernment.”

A man of upside down discernment—
stupid, injudicious,
even if he often goes in the presence of the monks,
can’t grasp anything
like the beginning, middle, or end of a talk,
for discernment isn’t found in him.

A man of lap discernment
is said to be better than that one.
If he often goes in the presence of the monks,
while sitting in that seat, grasps the words
of the beginning, middle, & end of the talk,
but getting up, he doesn’t discern anything like that,
for he forgets what he had grasped.

But a man of wide open discernment
is said to be better than those ones.
If he often goes in the presence of the monks,
while sitting in that seat, he grasps the words
of the beginning, middle, & end of the talk.
He remembers—the person of undivided mind,
with the best of resolves.
Practicing the Dhamma in line with the Dhamma,
he’ll put an end
to suffering & stress.

Read this translation of Aṅguttara Nikāya 3.30 Avakujja Sutta. Upside Down by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net by Bhikkhu Sujato or Bhikkhu Bodhi. Or listen on PaliAudio.com or SC-Voice.net.

AN 3.67 From Kathāvatthusutta: Topics of Discussion

Those who converse with hostility,
too sure of themselves, arrogant,
ignoble, attacking virtues,
they look for flaws in each other.

They rejoice together when their opponent
speaks poorly and makes a mistake,
becoming confused and defeated—
but the noble ones don’t discuss like this.

If an astute person wants to hold a discussion
connected with the teaching and its meaning—
the kind of discussion that noble ones hold—
then that wise one should start the discussion,

knowing when the time is right,
neither hostile nor arrogant.
Not over-excited,
contemptuous, or aggressive,

or with a mind full of jealousy,
they’d speak from what they rightly know.
They agree with what was well spoken,
without criticizing what was poorly said.

They’d not persist in finding faults,
nor seize on trivial mistakes,
neither intimidating nor crushing the other,
nor would they speak suggestively.

Good people consult
for the sake of knowledge and clarity.
That’s how the noble ones consult,
this is a noble consultation.
Knowing this, an intelligent person
would consult without arrogance.”

Read the entire translation of Aṅguttara Nikāya 3.67 Kathāvatthusutta: Topics of Discussion by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net.

AN 5.202 Dhammassavanasutta: Listening to the Teaching

“Mendicants, there are these five benefits of listening to the teaching. What five?

You learn new things,
clarify what you’ve learned,
get over uncertainty,
correct your views,
and inspire confidence in your mind.

These are the five benefits of listening to the teaching.”

Read this translation of Aṅguttara Nikāya 5.202 Dhammassavanasutta: Listening to the Teaching by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net.

AN 3.22 Gilānasutta: Patients

“These three patients are found in the world. What three?

In some cases a patient won’t recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

In some cases a patient will recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

In some cases a patient can recover from an illness, but only if they get suitable food and medicines, and a capable carer, and not if they don’t get these things.

Now, it’s for the sake of the last patient—who will recover only if they get suitable food and medicines, and a capable carer—that food, medicines, and a carer are prescribed. But also, for the sake of this patient, the other patients should be looked after.

These are the three kinds of patients found in the world.

In the same way, these three people similar to patients are found in the world. What three? Some people don’t enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people do enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims, and not when they don’t get those things.

Now, it’s for the sake of this last person that teaching the Dhamma is prescribed, that is, the one who can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims. But also, for the sake of this person, the other people should be taught Dhamma.

These are the three people similar to patients found in the world.”

Read this translation of Aṅguttara Nikāya 3.22 Gilānasutta: Patients by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net.

AN 9.19 Devatāsutta: A Deity

“Mendicants, tonight, several glorious deities, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, but we didn’t bow. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them and bowed, but we didn’t offer a seat. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, bowed, and offered a seat, but we didn’t share as best we could. …’

Then several other deities came to me and said: ‘… we didn’t sit nearby to listen to the teachings. …’

Then several other deities came to me and said: ‘… we didn’t lend an ear to the teachings. …’

Then several other deities came to me and said: ‘… we didn’t memorize the teachings. …’

Then several other deities came to me and said: ‘… we didn’t examine the meaning of teachings we’d memorized. …’

Then several other deities came to me and said: ‘… having understood the meaning and the teaching, we didn’t practice accordingly. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose, bowed, and offered them a seat. We shared as best we could. We sat nearby to listen to the teachings, lent an ear, memorized them, and examined their meaning. Understanding the teaching and the meaning we practiced accordingly. And so, having fulfilled our duty, free of remorse and regret, we were reborn in a superior realm.’

Here, mendicants, are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later, like those former deities.”

Read this translation of Aṅguttara Nikāya 9.19 Devatāsutta: A Deity by Bhikkhu Sujato on SuttaCentral.net.

AN 7.29 Dutiyaparihānisutta: Non-decline for a Lay Follower

“These seven things lead to the decline of a lay follower. What seven?

1. They miss out on seeing the mendicants.
2. They neglect listening to the true teaching.
3. They don’t train in higher ethical conduct.
4. They’re very suspicious about mendicants, whether senior, junior, or middle.
5. They listen to the teaching with a hostile, fault-finding mind.
6. They seek outside of the Buddhist community for those worthy of religious donations.
7. And they serve them first.

These seven things lead to the decline of a lay follower.

These seven things don’t lead to the decline of a lay follower. What seven?

1. They don’t miss out on seeing the mendicants.
2. They don’t neglect listening to the true teaching.
3. They train in higher ethical conduct.
4. They’re very confident about mendicants, whether senior, junior, or middle.
5. They don’t listen to the teaching with a hostile, fault-finding mind.
6. They don’t seek outside of the Buddhist community for those worthy of religious donations.
7. And they serve the Buddhist community first.

These seven things don’t lead to the decline of a lay follower.”

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

“A lay follower misses out on seeing
those who are evolved
and listening to the teachings of the Noble One.
They don’t train in higher ethical conduct,
and their suspicion about mendicants
just grows and grows.
They want to listen to the true teaching
with a fault-finding mind.
They seek outside the Buddhist community
for someone else worthy of religious donations,
and that lay follower
serves them first.
These seven principles leading to decline
have been well taught.
A lay follower who practices them
falls away from the true teaching.
A lay follower doesn’t miss out on seeing
those who are evolved
and listening to the teachings of the Noble One.
They train in higher ethical conduct,
and their confidence in mendicants
just grows and grows.
They want to listen to the true teaching
without a fault-finding mind.
They don’t seek outside the Buddhist community
for someone else worthy of religious donations,
and that lay follower
serves the Buddhist community first.
These seven principles that prevent decline
have been well taught.
A lay follower who practices them
doesn’t fall away from the true teaching.”

Read this translation of Aṅguttara Nikāya 7.29 Dutiyaparihānisutta: Non-decline for a Lay Follower by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net.

AN 5.181 Āraññikasutta: Wilderness Dwellers

“Mendicants, there are these five kinds of wilderness dwellers. What five? A person may be wilderness dweller because of stupidity and folly. Or because of wicked desires, being naturally full of desires. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity. These are the five kinds of wilderness dwellers. But the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.

From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”

Read this translation of Aṅguttara Nikāya 5.181 Āraññikasutta: Wilderness Dwellers by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net.

AN 4.95 Chavālātasutta: A Firebrand

“Mendicants, these four people are found in the world. What four?

One who practices to benefit neither themselves nor others;
one who practices to benefit others, but not themselves;
one who practices to benefit themselves, but not others; and
one who practices to benefit both themselves and others.

Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. The person who practices to benefit neither themselves nor others is like this, I say.

The person who practices to benefit others, but not themselves, is better than that. The person who practices to benefit themselves, but not others, is better than both of those. But the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.

From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.

These are the four people found in the world.”

Read this translation of Aṅguttara Nikāya 4.95 Chavālātasutta: A Firebrand by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net.

AN 3.42 Tiṭhānasutta: Cases

“Bhikkhus, in three cases one may be understood to have faith and confidence. What three? When one desires to see those of virtuous behavior; when one desires to hear the good Dhamma; and when one dwells at home with a mind devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing. In these three cases, one may be understood to have faith and confidence.”

One who desires to see the virtuous ones,
who wishes to hear the good Dhamma,
who has removed the stain of miserliness,
is called a person endowed with faith.

Read this translation of Aṅguttara Nikāya 3.42 Tiṭhānasutta: Cases by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net.

AN 5.51 Āvaraṇasutta: Obstacles

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

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

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

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

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

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

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

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

AN 5.31 Sumanasutta: Sumanā

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Or listen on SC-Voice.net.

AN 4.33 Sīhasutta: The Lion

“Bhikkhus, in the evening the lion, the king of beasts, comes out from his lair, stretches his body, surveys the four quarters all around, and roars his lion’s roar three times. Then he sets out in search of game.

“Whatever animals hear the lion roaring for the most part are filled with fear, a sense of urgency, and terror. Those who live in holes enter their holes; those who live in the water enter the water; those who live in the woods enter the woods; and the birds resort to the sky. Even those royal bull elephants, bound by strong thongs in the villages, towns, and capital cities, burst and break their bonds asunder; frightened, they urinate and defecate and flee here and there. So powerful among the animals is the lion, the king of beasts, so majestic and mighty.

“So too, bhikkhus, when the Tathāgata arises in the world, an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One, he teaches the Dhamma thus:

1) ‘Such is personal existence,
2) such the origin of personal existence,
3) such the cessation of personal existence,
4) such the way to the cessation of personal existence.’

“When those devas who are long-lived, beautiful, abounding in happiness, dwelling for a long time in lofty palaces, hear the Tathāgata’s teaching of the Dhamma, for the most part they are filled with fear, a sense of urgency, and terror thus: ‘It seems that we are actually impermanent, though we thought ourselves permanent; it seems that we are actually transient, though we thought ourselves everlasting; it seems that we are actually non-eternal, though we thought ourselves eternal. It seems that we are impermanent, transient, non-eternal, included in personal existence.’ So powerful is the Tathāgata, so majestic and mighty is he in this world together with its devas.”

When, through direct knowledge,
the Buddha, the teacher, the peerless person
in this world with its devas,
sets in motion the wheel of Dhamma,
he teaches personal existence, its cessation,
the origin of personal existence,
and the noble eightfold path
that leads to the calming down of suffering.
Then even those devas with long life spans—
beautiful, ablaze with glory—
become fearful and filled with terror,
like beasts who hear the lion’s roar.
“It seems that we are impermanent,
not beyond personal existence,” they say,
when they hear the word of the Arahant,
the Stable One who is fully freed.

Read this translation of Aṅguttara Nikāya 4.33 Sīhasutta: The Lion by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com.

AN 5.196 Supina Sutta: Dreams

“When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, five great dreams appeared to him. Which five?

“When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, this great earth was his great bed. The Himalayas, king of mountains, was his pillow. His left hand rested in the eastern sea, his right hand in the western sea, and both feet in the southern sea. When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, this was the first great dream that appeared to him.

“And further, when the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, a woody vine growing out of his navel stood reaching to the sky. When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, this was the second great dream that appeared to him.

“And further, when the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, white worms with black heads crawling up from his feet covered him as far as his knees. When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, this was the third great dream that appeared to him.

“And further, when the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, four different-colored birds coming from the four directions fell at his feet and turned entirely white. When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, this was the fourth great dream that appeared to him.

“And further, when the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, he walked back & forth on top of a giant mountain of excrement but was not soiled by the excrement. When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, this was the fifth great dream that appeared to him.

“Now, when the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, and this great earth was his great bed, the Himalayas, king of mountains, was his pillow, his left hand rested in the eastern sea, his right hand in the western sea, and both feet in the southern sea: this first great dream appeared to let him know that he would awaken to the unexcelled right self-awakening.

“When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, and a woody vine growing out of his navel stood reaching to the sky: this second great dream appeared to let him know that when he had awakened to the noble eightfold path, he would proclaim it well as far as there are devas & human beings.

“When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, and white worms with black heads crawling up from his feet covered him as far as his knees: this third great dream appeared to let him know that many white-clothed householders would go for life-long refuge to the Tathāgata.

“When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, and four different-colored birds coming from the four directions fell at his feet and turned entirely white: this fourth great dream appeared to let him know that people from the four castes—brahmans, noble-warriors, merchants, and laborers—having gone forth from the home life into homelessness in the Dhamma & Vinaya taught by the Tathāgata, would realize unexcelled release.

“When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, and he walked back & forth on top of a giant mountain of excrement but was not soiled by the excrement: this fifth great dream appeared to let him know that the Tathāgata would receive gifts of robes, alms food, lodgings, & medicinal requisites to cure the sick, but he would use them unattached to them, uninfatuated, guiltless, seeing the drawbacks (of attachment to them), and discerning the escape from them.

“When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, these five great dreams appeared to him.”

Read this translation of Aṅguttara Nikāya 5.196 Supina Sutta. Dreams by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net.

AN 4.127 Paṭhamatathāgataacchariyasutta: Incredible Things About the Realized One (1st)

“Mendicants, with the appearance of a Realized One, a perfected one, a fully awakened Buddha, four incredible and amazing things appear. What four?

When the being intent on awakening passes away from the host of Joyful Gods, he’s conceived in his mother’s womb, mindful and aware. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ This is the first incredible and amazing thing that appears with the appearance of a Realized One.

Furthermore, the being intent on awakening emerges from his mother’s womb, mindful and aware. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ This is the second incredible and amazing thing that appears with the appearance of a Realized One.

Furthermore, the Realized One understands the supreme perfect awakening. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ This is the third incredible and amazing thing that appears with the appearance of a Realized One.

Furthermore, the Realized One rolls forth the supreme Wheel of Dhamma. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.

With the appearance of a Realized One, the perfected one, the fully awakened Buddha, these four incredible and amazing things appear.”

Read this translation of Aṅguttara Nikāya 4.127 Paṭhamatathāgataacchariyasutta: Incredible Things About the Realized One (1st) by Bhikkhu Sujato on SuttaCentral.net.

AN 3.103 Pubbevasambodhasutta: Before Awakening

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the gratification in the world? What’s the drawback? What’s the escape?’

Then it occurred to me: ‘The pleasure and happiness that arise from the world: this is its gratification.

That the world is impermanent, suffering, and perishable: this is its drawback.

Removing and giving up desire and greed for the world: this is its escape.’

As long as I didn’t truly understand the world’s gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.

But when I did truly understand the world’s gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.

Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

Read this translation of Aṅguttara Nikāya 3.103 Pubbevasambodhasutta: Before Awakening by Bhikkhu Sujato on SuttaCentral.net.

AN 3.39 Sukhumālasutta: A Delicate Lifestyle

“My lifestyle was delicate, mendicants, most delicate, extremely delicate.

In my father’s home, lotus ponds were made just for me. In some, blue water lilies blossomed, while in others, there were pink or white lotuses, just for my benefit. I only used sandalwood from Kāsī, and my turbans, jackets, sarongs, and upper robes also came from Kāsī. And a white parasol was held over me night and day, with the thought: ‘Don’t let cold, heat, grass, dust, or damp bother him.’

I had three stilt longhouses—one for the winter, one for the summer, and one for the rainy season. I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men.

While the bondservants, workers, and staff in other houses are given rough gruel with pickles to eat, in my father’s home they eat fine rice with meat.

Amid such prosperity and such a delicate lifestyle, I thought: ‘When an uneducated ordinary person—who is liable to grow old, not being exempt from old age—sees someone else who is old, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to grow old, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is old.’ Reflecting like this, I entirely gave up the vanity of youth.

‘When an uneducated ordinary person—who is liable to get sick, not being exempt from sickness—sees someone else who is sick, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to get sick, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is sick.’ Reflecting like this, I entirely gave up the vanity of health.

‘When an uneducated ordinary person—who is liable to die, not being exempt from death—sees someone else who is dead, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to die, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is dead.’ Reflecting like this, I entirely gave up the vanity of life.

There are these three vanities. What three? The vanity of youth, of health, and of life.

Intoxicated with the vanity of youth, an uneducated ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Intoxicated with the vanity of health …

Intoxicated with the vanity of life, an uneducated ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Intoxicated with the vanity of youth, health, or life, a mendicant resigns the training and returns to a lesser life.

For others, sickness is natural,
and so are old age and death.
Though this is how their nature is,
ordinary people feel disgusted.
If I were to be disgusted
with creatures whose nature is such,
it would not be appropriate for me,
since my life is just the same.
Living in such a way,
I understood the reality without attachments.
I mastered all vanities—
of health, of youth,
and even of life—
seeing renunciation as sanctuary.
Zeal sprang up in me
as I looked to extinguishment.
Now I’m unable
to indulge in sensual pleasures;
there’s no turning back,
I’m committed to the spiritual life.”

Read this translation of Aṅguttara Nikāya 3.39 Sukhumālasutta: A Delicate Lifestyle by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.

AN 1.170 from Ekapuggalavagga: One Person

“One person, mendicants, arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”

Read this translation of Aṅguttara Nikāya 1.170–187 Ekapuggalavagga: 170 by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org.

AN 5.178 From Rājāsutta: Kings

“…What do you think, mendicants? Have you ever seen or heard of a person who has given up alcoholic drinks that cause negligence, and then the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?”

“No, sir.”

“Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘While under the influence of alcoholic drinks that cause negligence, this person murdered a woman or a man. Or they stole something from a village or wilderness. Or they had sexual relations with women or maidens under someone else’s protection. Or they ruined a householder or householder’s child by lying.’ Then the kings have them arrested for being under the influence of alcoholic drinks that cause negligence, and execute, imprison, or banish them, or do what the case requires. Have you ever seen or heard of such a case?”

“Sir, we have seen it and heard of it, and we will hear of it again.”

Read the entire translation of Aṅguttara Nikāya 5.178 Rājāsutta: Kings by Bhikkhu Sujato on SuttaCentral.net.

AN 8.1 Mettāsutta: Loving-Kindness

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

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

“Bhikkhus, when the liberation of the mind by loving-kindness has been pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, eight benefits are to be expected. What eight?

(1) “One sleeps well;
(2) one awakens happily;
(3) one does not have bad dreams;
(4) one is pleasing to human beings;
(5) one is pleasing to spirits;
(6) deities protect one;
(7) fire, poison, and weapons do not injure one; and
(8) if one does not penetrate further, one moves on to the brahmā world.

“When, bhikkhus, the liberation of the mind by loving-kindness has been pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, these eight benefits are to be expected.”

For one who, ever mindful, develops
measureless loving-kindness,
the fetters thin out as he sees
the destruction of the acquisitions.
If, with a mind free from hate,
one arouses love toward just one being,
one thereby becomes good.
Compassionate in mind toward all beings,
the noble one generates abundant merit.
Those royal sages who conquered the earth
with its multitudes of beings
traveled around performing sacrifices:
the horse sacrifice, the person sacrifice,
sammāpāsa, vājapeyya, niraggaḷa.
All these are not worth a sixteenth part
of a well-developed loving mind,
just as the hosts of stars cannot match
a sixteenth part of the moon’s radiance.
One who does not kill or enjoin killing,
who does not conquer or enjoin conquest,
one who has loving-kindness toward all beings
harbors no enmity toward anyone.

Read this translation of Aṅguttara Nikāya 8.1 Mettāsutta: Loving-Kindness by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net.

AN 3.10 Malasutta: Stains

“Bhikkhus, possessing three qualities and without having abandoned three stains, one is deposited in hell as if brought there. What three? (1) One is immoral and has not abandoned the stain of immorality. (2) One is envious and has not abandoned the stain of envy. (3) One is miserly and has not abandoned the stain of miserliness. Possessing these three qualities and without having abandoned these three stains, one is deposited in hell as if brought there.

“Bhikkhus, possessing three qualities and having abandoned three stains, one is deposited in heaven as if brought there. What three? (1) One is virtuous and has abandoned the stain of immorality. (2) One is not envious and has abandoned the stain of envy. (3) One is not miserly and has abandoned the stain of miserliness. Possessing these three qualities and having abandoned these three stains, one is deposited in heaven as if brought there.”

Read this translation of Aṅguttara Nikāya 3.10 Malasutta: Stains by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.

AN 3.95 Parisāsutta: Assemblies

“Mendicants, these are the three assemblies. What three? An assembly of the best, a divided assembly, and a harmonious assembly.

And what is an assembly of the best? An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And those who come afterwards follow their example. They too are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is called an assembly of the best.

And what is a divided assembly? An assembly where the mendicants argue, quarrel, and dispute, continually wounding each other with barbed words. This is called a divided assembly.

And what is a harmonious assembly? An assembly where the mendicants live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly.

When the mendicants live in harmony like this, they make much merit. At that time the mendicants live in a holy dwelling, that is, the heart’s release by rejoicing. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.

In the same way, when the mendicants are in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes, they make much merit. At that time the mendicants live in a holy dwelling, that is, the heart’s release by rejoicing. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

These are the three assemblies.”

Read this translation of Aṅguttara Nikāya 3.95 Parisāsutta: Assemblies by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org.

338

339

340

341

342

343

344

345

Sign up for free daily suttas by email