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MN 129 From… Bālapaṇḍitasutta: The Foolish and the Astute—Animal World

…There are, mendicants, animals that feed on grass. They eat by cropping fresh or dried grass with their teeth. And what animals feed on grass? Elephants, horses, cattle, donkeys, goats, deer, and various others. A fool who used to be a glutton here and did bad deeds here, when their body breaks up, after death, is reborn in the company of those sentient beings who feed on grass.

There are animals that feed on dung. When they catch a whiff of dung they run to it, thinking, ‘There we’ll eat! There we’ll eat!’ It’s like when brahmins smell a burnt offering, they run to it, thinking, ‘There we’ll eat! There we’ll eat!’ In the same way, there are animals that feed on dung. When they catch a whiff of dung they run to it, thinking, ‘There we’ll eat! There we’ll eat!’ And what animals feed on dung? Chickens, pigs, dogs, jackals, and various others. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who feed on dung.

There are animals who are born, live, and die in darkness. And what animals are born, live, and die in darkness? Moths, maggots, earthworms, and various others. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in darkness.

There are animals who are born, live, and die in water. And what animals are born, live, and die in water? Fish, turtles, crocodiles, and various others. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in water.

There are animals who are born, live, and die in filth. And what animals are born, live, and die in filth? Those animals that are born, live, and die in a rotten fish, a rotten carcass, rotten porridge, or a sewer. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in filth.

I could tell you many different things about the animal realm. So much so that it’s not easy to completely describe the suffering in the animal realm.…


Read the entire translation of Majjhima Nikāya 129 Bālapaṇḍitasutta: The Foolish and the Astute by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

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MN 65 From… Bhaddālisutta: With Bhaddāli

…When he said this, Venerable Bhaddāli said to the Buddha, “What is the cause, sir, what is the reason why they punish some monk, repeatedly pressuring him? And what is the cause, what is the reason why they don’t similarly punish another monk, repeatedly pressuring him?”

“Take a monk who is a frequent offender with many offenses. When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays annoyance, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, he doesn’t proceed to get past it, and he doesn’t say: ‘I’ll do what pleases the Saṅgha.’ In such a case, the monks say: ‘Reverends, this monk is a frequent offender, with many offenses. When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays annoyance, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, he doesn’t proceed to get past it, and he doesn’t say: “I’ll do what pleases the Saṅgha.” It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’ And that’s what they do.

Take some other monk who is a frequent offender with many offenses. When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display annoyance, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’ In such a case, the monks say: ‘Reverends, this monk is a frequent offender, with many offenses. When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display annoyance, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’ It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’ And that’s what they do.

Take some other monk who is an occasional offender without many offenses. When admonished by the monks, he dodges the issue … In such a case, the monks say: ‘Reverends, this monk is an occasional offender without many offenses. When admonished by the monks, he dodges the issue … It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’ And that’s what they do.

Take some other monk who is an occasional offender without many offenses. When admonished by the monks, he doesn’t dodge the issue … In such a case, the monks say: ‘Reverends, this monk is an occasional offender without many offenses. When admonished by the monks, he doesn’t dodge the issue … It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’ And that’s what they do.

Take some other monk who gets by with mere faith and love. In such a case, the monks say: ‘Reverends, this monk gets by with mere faith and love. If we punish him, repeatedly pressuring him—no, let him not lose what little faith and love he has!’

Suppose there was a person with one eye. Their friends and colleagues, relatives and kin would protect that one eye: ‘Let them not lose the one eye that they have!’ In the same way, some monk gets by with mere faith and love. In such a case, the monks say: ‘Reverends, this monk gets by with mere faith and love. If we punish him, repeatedly pressuring him—no, let him not lose what little faith and love he has!’ This is the cause, this is the reason why they punish some monk, repeatedly pressuring him. And this is the cause, this is the reason why they don’t similarly punish another monk, repeatedly pressuring him.”

What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened mendicants? And what is the cause, what is the reason why these days there are more training rules and fewer enlightened mendicants?”

“That’s how it is, Bhaddāli. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants. The Teacher doesn’t lay down training rules for disciples as long as certain defiling influences have not appeared in the Saṅgha. But when such defiling influences appear in the Saṅgha, the Teacher lays down training rules for disciples to protect against them.

And they don’t appear until the Saṅgha has attained a great size, an abundance of material support and fame, learning, and seniority. But when the Saṅgha has attained these things, then such defiling influences appear in the Saṅgha, and the Teacher lays down training rules for disciples to protect against them.…



Read the entire translation of Majjhima Nikāya 65 Bhaddālisutta: With Bhaddāli by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

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MN 107 Gaṇakamoggallānasutta: With Moggallāna the Accountant

[Note: Today’s selection is unusually long, but it gives an example of the Buddha’s technique of gradual training for monastics as well as addresses the question of why some people achieve success and some do not. Finally it concludes with a reminder that not everyone ordains with the same good qualities and good intentions.]

So I have heard. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Then the brahmin Moggallāna the Accountant went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Master Gotama, in this stilt longhouse we can see gradual progress down to the last step of the staircase. Among the brahmins we can see gradual progress in learning the chants. Among archers we can see gradual progress in archery. Among us accountants, who earn a living by accounting, we can see gradual progress in mathematics. For when we get an apprentice we first make them count: ‘One one, two twos, three threes, four fours, five fives, six sixes, seven sevens, eight eights, nine nines, ten tens.’ We even make them count up to a hundred. Is it possible to similarly describe a gradual training, gradual progress, and gradual practice in this teaching and training?”

“It is possible, brahmin. Suppose a deft horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit. In the same way, when the Realized One gets a person for training they first guide them like this: ‘Come, mendicant, be ethical and restrained in the monastic code, conducting yourself well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’

When they have ethical conduct, the Realized One guides them further: ‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of sight, and achieve restraint over it. When you hear a sound with your ears … When you smell an odor with your nose … When you taste a flavor with your tongue … When you feel a touch with your body … When you know a thought with your mind, don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.’

When they guard their sense doors, the Realized One guides them further: ‘Come, mendicant, eat in moderation. Reflect rationally on the food that you eat: ‘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 live blamelessly and at ease.’

When they eat in moderation, the Realized One guides them further: ‘Come, mendicant, be committed to wakefulness. Practice walking and sitting meditation by day, purifying your mind from obstacles. In the evening, continue to practice walking and sitting meditation. In the middle of the night, lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last part of the night, get up and continue to practice walking and sitting meditation, purifying your mind from obstacles.’

When they are committed to wakefulness, the Realized One guides them further: ‘Come, mendicant, have mindfulness and situational awareness. Act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.’

When they have mindfulness and situational awareness, the Realized One guides them further: ‘Come, mendicant, frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.’ And they do so.

After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

That’s how I instruct the mendicants who are trainees—who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. But for those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment—these things lead to blissful meditation in the present life, and to mindfulness and awareness.”

When he had spoken, Moggallāna the Accountant said to the Buddha, “When his disciples are instructed and advised like this by Master Gotama, do all of them achieve the ultimate goal, extinguishment, or do some of them fail?

“Some succeed, while others fail.”

“What is the cause, Master Gotama, what is the reason why, though extinguishment is present, the path leading to extinguishment is present, and Master Gotama is present to encourage them, still some succeed while others fail?”

“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? Are you skilled in the road to Rājagaha?”

“Yes, I am.”

“What do you think, brahmin? Suppose a person was to come along who wanted to go to Rājagaha. He’d approach you and say: ‘Sir, I wish to go to Rājagaha. Please point out the road to Rājagaha.’ Then you’d say to them: ‘Here, mister, this road goes to Rājagaha. Go along it for a while, and you’ll see a certain village. Go along a while further, and you’ll see a certain town. Go along a while further and you’ll see Rājagaha with its delightful parks, woods, meadows, and lotus ponds.’ Instructed like this by you, they might still take the wrong road, heading west. But a second person might come with the same question and receive the same instructions. Instructed by you, they might safely arrive at Rājagaha. What is the cause, brahmin, what is the reason why, though Rājagaha is present, the path leading to Rājagaha is present, and you are there to encourage them, one person takes the wrong path and heads west, while another arrives safely at Rājagaha?”

“What can I do about that, Master Gotama? I am the one who shows the way.”

In the same way, though extinguishment is present, the path leading to extinguishment is present, and I am present to encourage them, still some of my disciples, instructed and advised like this, achieve the ultimate goal, extinguishment, while some of them fail. What can I do about that, brahmin? The Realized One is the one who shows the way.”

When he had spoken, Moggallāna the Accountant said to the Buddha, “Master Gotama, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not committed to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. Master Gotama doesn’t live together with these.

But there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are committed to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise, not stupid. Master Gotama does live together with these.

Of all kinds of fragrant root, spikenard is said to be the best. Of all kinds of fragrant heartwood, red sandalwood is said to be the best. Of all kinds of fragrant flower, jasmine is said to be the best. In the same way, Master Gotama’s advice is the best of contemporary teachings.

Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”


Read this translation of Majjhima Nikāya 107 Gaṇakamoggallānasutta: With Moggallāna the Accountant by Bhikkhu Sujato on SuttaCentral.net.

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MN 99 From… Subhasutta: With Subha

“…Master Gotama, the brahmins say: ‘Laypeople succeed in the system of the skillful teaching, not renunciates.’ What do you say about this?”

“On this point, student, I speak after analyzing the question, not definitively. I don’t praise wrong practice for either laypeople or renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching. I praise right practice for both laypeople and renunciates. Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching.”

“Master Gotama, the brahmins say: ‘Since the work of the lay life has many requirements, duties, issues, and undertakings it is very fruitful. But since the work of the renunciate has few requirements, duties, issues, and undertakings it is not very fruitful.’ What do you say about this?”

“On this point, too, I speak after analyzing the question, not definitively. Some work has many requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful. Some work has many requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful. Some work has few requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful. Some work has few requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful.

And what work has many requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful? Farming. And what work has many requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful? Again, it is farming. And what work has few requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful? Trade. And what work has few requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful? Again, it’s trade.

The lay life is like farming in that it’s work with many requirements and when it fails it’s not very fruitful; but when it succeeds it is very fruitful. The renunciate life is like trade in that it’s work with few requirements and when it fails it’s not very fruitful; but when it succeeds it is very fruitful.”…


Read the entire translation of Majjhima Nikāya 99 Subhasutta: With Subha by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

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MN 97 From… Dhanañjānisutta: With Dhanañjāni

…When Dhanañjāni had finished breakfast he went to Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him, “I hope you’re diligent, Dhanañjāni?”

“How can I possibly be diligent, Master Sāriputta? I have to provide for my mother and father, my wives and children, and my bondservants and workers. And I have to make the proper offerings to friends and colleagues, relatives and kin, guests, ancestors, deities, and king. And then this body must also be fattened and built up.”

“What do you think, Dhanañjāni? Suppose someone was to behave in an unprincipled and unjust way for the sake of their parents. Because of this the wardens of hell would drag them to hell. Could they get out of being dragged to hell by pleading that they had acted for the sake of their parents? Or could their parents save them by pleading that the acts had been done for their sake?”

“No, Master Sāriputta. Rather, even as they were wailing the wardens of hell would cast them down into hell.”

“What do you think, Dhanañjāni? Suppose someone was to behave in an unprincipled and unjust way for the sake of their wives and children … bondservants and workers … friends and colleagues … relatives and kin … guests … ancestors … deities … king … fattening and building up their body. Because of this the wardens of hell would drag them to hell. Could they get out of being dragged to hell by pleading that they had acted for the sake of fattening and building up their body? Or could anyone else save them by pleading that the acts had been done for that reason?”

“No, Master Sāriputta. Rather, even as they were wailing the wardens of hell would cast them down into hell.”

Who do you think is better, Dhanañjāni? Someone who, for the sake of their parents, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?”

“Someone who behaves in a principled and just manner for the sake of their parents. For principled and moral conduct is better than unprincipled and immoral conduct.”

“Dhanañjāni, there are other livelihoods that are both profitable and legitimate. By means of these it’s possible to provide for your parents, avoid bad deeds, and practice the path of goodness.

Who do you think is better, Dhanañjāni? Someone who, for the sake of their wives and children … bondservants and workers … friends and colleagues … relatives and kin … guests … ancestors … deities … king … fattening and building up their body, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?”

“Someone who behaves in a principled and just manner. For principled and moral conduct is better than unprincipled and immoral conduct.”

“Dhanañjāni, there are other livelihoods that are both profitable and legitimate. By means of these it’s possible to fatten and build up your body, avoid bad deeds, and practice the path of goodness.”

Then Dhanañjāni the brahmin, having approved and agreed with what Venerable Sāriputta said, got up from his seat and left.…


Read the entire translation of Majjhima Nikāya 97 Dhanañjānisutta: With Dhanañjāni by Bhikkhu Sujato on SuttaCentral.net.

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MN 137 From… Saḷāyatanavibhaṅgasutta: The Analysis of the Six Sense Fields

[Please read the entire sutta to see the forms of renunciate happiness, sadness, and equanimity]

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

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

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

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


Read the entire translation of Majjhima Nikāya 137 Saḷāyatanavibhaṅgasutta: The Analysis of the Six Sense Fields by Bhikkhu Sujato on SuttaCentral.net.

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

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

“No, Vaccha.”

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

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


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

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MN 66 From… Laḍukikopama Sutta: The Quail Simile

[Note: This is part of a larger sutta that begins with a discussion on the Buddha’s rule for the monastics to only eat in the morning time.]

“Suppose a quail were snared by a rotting creeper, by which it could expect injury, captivity, or death, and someone were to say, ‘This rotting creeper by which this quail is snared, and by which she could expect injury, captivity, or death, is for her a weak snare, a feeble snare, a rotting snare, an insubstantial snare.’ Would the person speaking that way be speaking rightly?”

“No, lord. That rotting creeper… is for her a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.

“In the same way, Udāyin, there are some worthless men who, when I tell them, ‘Abandon this,’ say: ‘What? This little, trifling thing? He’s too much of a stickler, this contemplative.’ They don’t abandon it. They’re rude to me and to the monks keen on training. For them that’s a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.

“Now there are some clansmen who, when I tell them, ‘Abandon this,’ say: ‘What? The Blessed One has us abandon, the One Well-Gone has us relinquish this little, trifling thing?’ But they abandon it and are not rude to me or to the monks keen on training. Having abandoned it, they live unconcerned, unruffled, their wants satisfied, with their mind like a wild deer. For them that’s a weak snare, a feeble snare, a rotting snare, an insubstantial snare.

“Suppose a royal elephant—immense, pedigreed, accustomed to battles, its tusks like chariot poles—were snared with thick leather snares, but by twisting its body a bit it could break & burst those snares and go off wherever it liked. And suppose someone were to say, ‘Those thick leather snares by which the royal elephant… was snared, but which—by twisting its body a bit— it could break & burst and go off wherever it liked: for him they were a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.’ Would the person speaking that way be speaking rightly?’

“No, lord. Those thick leather snares… were for him a weak snare, a feeble snare, a rotting snare, an insubstantial snare.”

“In the same way, Udāyin, there are some clansmen who, when I tell them, ‘Abandon this,’ say: ‘What? The Blessed One has us abandon, the One Well-Gone has us relinquish this little, trifling thing?’ But they abandon it and are not rude to me or to the monks keen on training. Having abandoned it, they live unconcerned, unruffled, their wants satisfied, with their mind like a wild deer. For them that’s a weak snare, a feeble snare, a rotting snare, an insubstantial snare.

“Suppose there were a poor person, penniless & indigent, with a single little shack—dilapidated, open to the crows, not the best sort; and a single bed—dilapidated, not the best sort; and a single pot of rice & gourd seeds—not the best sort; and a single wife, not the best sort. He would go to a park and see a monk—his hands & feet washed, after a delightful meal, sitting in the cool shade, committed to the heightened mind. The thought would occur to him: How happy the contemplative state! How free of disease the contemplative state! O that I—shaving off my hair & beard and donning the ochre robe—might go forth from the household life into homelessness!’ But being unable to abandon his single little shack—dilapidated, open to the crows, not the best sort; to abandon his single bed—dilapidated, not the best sort; to abandon his single pot of rice & gourd seeds—not the best sort; and to abandon his single wife, not the best sort, he wouldn’t be able to shave off his hair & beard, to don the ochre robe, or to go forth from the household life into homelessness. And suppose someone were to say, ‘That single little shack—dilapidated, open to the crows, not the best sort; that single bed—dilapidated, not the best sort; that single pot of rice & gourd seeds—not the best sort; and that single wife, not the best sort by which that man was snared, which he was unable to abandon, and because of which he couldn’t shave off his hair & beard, don the ochre robe, and go forth from the household life into homelessness: for him they were a weak snare, a feeble snare, a rotting snare, an insubstantial snare.’ Would the person speaking that way be speaking rightly?”

“No, lord. That single hut… that single bed… that single pot… that single wife… were for that man a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.”

“In the same way, Udāyin, there are some worthless men who, when I tell them, ‘Abandon this,’ say: ‘What? This little, trifling thing? He’s too much of a stickler, this contemplative.’ They don’t abandon it. They’re rude to me and to the monks keen on training. For them that’s a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.

“Now suppose, Udāyin, that there were a householder or householder’s son—rich, prosperous, & wealthy—with vast amounts of gold ingots, vast amounts of grain, a vast number of fields, a vast amount of land, a vast number of wives, and a vast number of male & female slaves. He would go to a park and see a monk—his hands & feet washed, after a delightful meal, sitting in the cool shade, committed to the heightened mind. The thought would occur to him: How happy the contemplative state! How free of disease the contemplative state! O that I—shaving off my hair & beard and donning the ochre robe—might go forth from the household life into homelessness!’ And being able to abandon his vast amounts of gold ingots, his vast amounts of grain, his vast number of fields, his vast amount of land, his vast number of wives, and his vast number of male & female slaves, he would be able to shave off his hair & beard, to don the ochre robe, and to go forth from the household life into homelessness. Now suppose someone were to say, ‘Those vast amounts of gold ingots… and a vast number of male & female slaves by which that householder or householder’s son was snared but which he was able to abandon so that he could shave off his hair & beard, don the ochre robe, and go forth from the household life into homelessness: for him they were a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.’ Would the person speaking that way be speaking rightly?”

“No, lord. Those vast amounts of gold ingots… were for him a weak snare, a feeble snare, a rotting snare, an insubstantial snare.’

“In the same way, Udāyin, there are some clansmen who, when I tell them, ‘Abandon this,’ say: ‘What? The Blessed One has us abandon, the One Well-Gone has us relinquish this little, trifling thing?’ But they abandon it and are not rude to me or to the monks keen on training. Having abandoned it, they live unconcerned, unruffled, their wants satisfied, with their mind like a wild deer. For them that’s a weak snare, a feeble snare, a rotting snare, an insubstantial snare.



Read the entire translation of Majjhima Nikāya 66 Laḍukikopama Sutta. The Quail Simile by Bhikkhu Ṭhanissaro on DhammaTalks.org.

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MN 106 From… Āneñjasappāyasutta: Conducive to the Imperturbable

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

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

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


Read the entire translation of Majjhima Nikāya 106 Āneñjasappāyasutta: Conducive to the Imperturbable by Bhikkhu Sujato on SuttaCentral.net.

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MN 145 From… Puṇṇovādasutta: Advice to Puṇṇa

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

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

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

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

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

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

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

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


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

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