Samyutta Nikāya – Page 10 – Daily Sutta Reading

SN 48.54 Padasutta: Footprints

“The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all. In the same way, the faculty of wisdom is said to be the best of the steps that lead to awakening in terms of becoming awakened.

And what are the steps that lead to awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are steps that lead to awakening, in that they lead to becoming awakened.

The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all. In the same way, the faculty of wisdom is said to be the best of the steps that lead to awakening in terms of becoming awakened.”

Read this translation of Saṁyutta Nikāya 48.54 Padasutta: Footprints by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Bengali, Indonesian, 日本語, မြန်မာဘာသာ, Norsk, Português, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 10.12 Āḷavakasutta: With Āḷavaka

So I have heard. At one time the Buddha was staying near Āḷavī in the haunt of the native spirit Āḷavaka.

Then the native spirit Āḷavaka went up to the Buddha, and said to him: “Get out, ascetic!”

Saying, “All right, sir,” the Buddha went out.

“Get in, ascetic!”

Saying, “All right, sir,” the Buddha went in.

And for a second time the native spirit Āḷavaka said to the Buddha, “Get out, ascetic!”

Saying, “All right, sir,” the Buddha went out.

“Get in, ascetic!”

Saying, “All right, sir,” the Buddha went in.

And for a third time the native spirit Āḷavaka said to the Buddha, “Get out, ascetic!”

Saying, “All right, sir,” the Buddha went out.

“Get in, ascetic!”

Saying, “All right, sir,” the Buddha went in.

And for a fourth time the native spirit Āḷavaka said to the Buddha,

“Get out, ascetic!”

“No, sir, I won’t get out. Do what you must.”

“I will ask you a question, ascetic. If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”

“I don’t see anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.”

“What’s a person’s best wealth?
What brings happiness when practiced well?
What’s the sweetest taste of all?
The one they say has the best life: how do they live?”

“Faith here is a person’s best wealth.
The teaching brings happiness when practiced well.
Truth is the sweetest taste of all.
The one they say has the best life lives by wisdom.”

“How do you cross the flood?
How do you cross the deluge?
How do you get over suffering?
How do you get purified?”

“By faith you cross the flood,
and by diligence the deluge.
By energy you get past suffering,
and you’re purified by wisdom.”

“How do you get wisdom?
How do you earn wealth?
How do you get a good reputation?
How do you hold on to friends?
How do the departed not grieve
when passing from this world to the next?”

“One who is diligent and discerning
gains wisdom by wanting to learn,
having faith in the perfected ones,
and the teaching for becoming extinguished.

Being responsible, acting appropriately,
and working hard you earn wealth.
Truthfulness wins you a good reputation.
You hold on to friends by giving.
That’s how the departed do not grieve
when passing from this world to the next.

A faithful householder
who has these four qualities
does not grieve after passing away:
truth, principle, steadfastness, and generosity.

Go ahead, ask others as well,
there are many ascetics and brahmins.
See whether anything better is found
than truth, self-control, generosity, and patience.”

“Why now would I question
the many ascetics and brahmins?
Today I understand
what’s good for the next life.

It was truly for my benefit
that the Buddha came to stay at Āḷavī.
Today I understand
where a gift is very fruitful.

I myself will journey
village to village, town to town,
paying homage to the Buddha,
and the natural excellence of the teaching!”

Read this translation of Saṁyutta Nikāya 10.12 Āḷavakasutta: With Āḷavaka by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Bengali, Español, Français, Indonesian, Italiano, 日本語, မြန်မာဘာသာ, Norsk, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 22.27 Dutiyaassādasutta: Gratification (2)

At Savatthi. “Bhikkhus, I set out seeking the gratification in form. Whatever gratification there is in form—that I discovered. I have clearly seen with wisdom just how far the gratification in form extends.

“Bhikkhus, I set out seeking the danger in form. Whatever danger there is in form—that I discovered. I have clearly seen with wisdom just how far the danger in form extends.

“Bhikkhus, I set out seeking the escape from form. Whatever escape there is from form—that I discovered. I have clearly seen with wisdom just how far the escape from form extends.

“Bhikkhus, I set out seeking the gratification in … the danger in … the escape from feeling … from perception … from volitional formations … from consciousness. Whatever escape there is from consciousness—that I discovered. I have clearly seen with wisdom just how far the escape from consciousness extends.

“So long, bhikkhus, as I did not directly know as they really are the gratification, the danger, and the escape in the case of these five aggregates subject to clinging, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans. But when I directly knew all this as it really is, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with … its devas and humans.

“The knowledge and vision arose in me: ‘Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.’”

Read this translation of Saṁyutta Nikāya 22.27 Dutiyaassādasutta: Gratification (2) by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Bengali, Español, Magyar, Indonesian, 日本語, မြန်မာဘာသာ, Norsk, Português, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 37.34 Vaḍḍhīsutta: Growth

“Mendicants, a female noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life. What five? She grows in faith, ethics, learning, generosity, and wisdom. A female noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.

When she grows in faith and ethics,
wisdom, and both generosity and learning—
a virtuous laywoman such as she
takes on what is essential for herself in this life.”

Read this translation of Saṁyutta Nikāya 37.34 Vaḍḍhīsutta: Growth by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Bengali, Indonesian, 日本語, မြန်မာဘာသာ, Norsk, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 1.23 Jaṭāsutta: Tangle

Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park. Then, when the night had advanced, a certain devatā of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One and stood to one side. Standing to one side, that devatā recited this verse in the presence of the Blessed One:

“A tangle inside, a tangle outside,
This generation is entangled in a tangle.
I ask you this, O Gotama,
Who can disentangle this tangle?”

The Blessed One:

“A man established on virtue, wise,
Developing the mind and wisdom,
A bhikkhu ardent and discreet:
He can disentangle this tangle.

“Those for whom lust and hatred
Along with ignorance have been expunged,
The arahants with taints destroyed:
For them the tangle is disentangled.

“Where name-and-form ceases,
Stops without remainder,
And also impingement and perception of form:
It is here this tangle is cut.”

Read this translation of Saṁyutta Nikāya 1.23 Jaṭāsutta: Tangle by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Srpski, Bengali, Català, Español, Indonesian, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 1.13 Natthiputtasamasutta: None Equal to That for a Son

“There is no affection like that for a son,
No wealth equal to cattle,
There is no light like the sun,
Among the waters the ocean is supreme.”

The Blessed One:

“There is no affection like that for oneself,
No wealth equal to grain,
There is no light like wisdom,
Among the waters the rain is supreme.”

Read this translation of Saṁyutta Nikāya 1.13 Natthiputtasamasutta: None Equal to That for a Son by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Português, Srpski, Bengali, Català, Español, Français, Indonesian, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Polski, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 46.45 Paññavantasutta: Wise

“Sir they speak of a person who is ‘wise, no idiot’. How is a person who is wise, no idiot defined?”

“Mendicant, they’re called wise, no idiot because they’ve developed and cultivated the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. They’re called wise, no idiot because they’ve developed and cultivated these seven awakening factors.”

Read this translation of Saṁyutta Nikāya 46.45 Paññavantasutta: Wise by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Bengali, Español, Indonesian, 日本語, မြန်မာဘာသာ, Norsk, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 48.9 Paṭhamavibhaṅgasutta: Analysis (1st)

“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

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

And what is the faculty of energy? It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is called the faculty of energy.

And what is the faculty of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is called the faculty of mindfulness.

And what is the faculty of immersion? It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind. This is called the faculty of immersion.

And what is the faculty of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the faculty of wisdom.

These are the five faculties.”

Read this translation of Saṁyutta Nikāya 48.9 Paṭhamavibhaṅgasutta: Analysis (1st) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Bengali, Español, Indonesian, 日本語, မြန်မာဘာသာ, Norsk, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 55.14 Duggatibhayasutta: Fear of the Bad Place

“Mendicants, a noble disciple who has four things has gone beyond all fear of being reborn in a bad place.

What four? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’

Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

A noble disciple who has these four things has gone beyond all fear of being reborn in a bad place.”

Read this translation of Saṁyutta Nikāya 55.14 Duggatibhayasutta: Fear of the Bad Place by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Bengali, Indonesian, မြန်မာဘာသာ, Norsk, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 56.102–113 Paṁsu Suttas: Dust

Then the Blessed One, picking up a little bit of dust with the tip of his fingernail, said to the monks, “What do you think, monks? Which is greater: the little bit of dust I have picked up with the tip of my fingernail, or the great earth?”

“The great earth is far greater, lord. The little bit of dust the Blessed One has picked up with the tip of his fingernail is next to nothing. It doesn’t even count. It’s no comparison. It’s not even a fraction, this little bit of dust the Blessed One has picked up with the tip of his fingernail, when compared with the great earth.

“In the same way, monks, few are the beings who, on passing away from the human realm, are reborn among human beings. Far more are the beings who, on passing away from the human realm, are reborn in hell.

“Therefore your duty is the contemplation, ‘This is stress… This is the origination of stress… This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

… “In the same way, monks, few are the beings who, on passing away from the human realm, are reborn among devas. Far more are the beings who, on passing away from the human realm, are reborn in hell… in the animal womb… in the domain of the hungry ghosts.

… “In the same way, monks, few are the beings who, on passing away from the deva realm, are reborn among devas. Far more are the beings who, on passing away from the deva realm, are reborn in hell… in the animal womb… in the domain of the hungry ghosts.

… “In the same way, monks, few are the beings who, on passing away from the deva realm, are reborn among human beings. Far more are the beings who, on passing away from the deva realm, are reborn in hell… in the animal womb… in the domain of the hungry ghosts.

Read this translation of Saṁyutta Nikāya 56.102–113 Paṁsu Suttas. Dust by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Bengali, Indonesian, မြန်မာဘာသာ, Norsk, Português, ру́сский язы́к, සිංහල, Tiếng Việt, or 汉语. Learn how to find your language.

SN 19.1 Aṭṭhisutta: A Skeleton

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

Now at that time Venerable Lakkhaṇa and Venerable Mahāmoggallāna were staying on the Vulture’s Peak Mountain. Then Mahāmoggallāna robed up in the morning and, taking his bowl and robe, went to Lakkhaṇa and said to him, “Come, Reverend Lakkhaṇa, let’s enter Rājagaha for alms.”

“Yes, reverend,” Lakkhaṇa replied.

As Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot. So Lakkhaṇa said to Mahāmoggallāna, “What is the cause, Reverend Moggallāna, what is the reason you smiled?”

“Reverend Lakkhaṇa, it’s the wrong time for this question. Ask me when we’re in the Buddha’s presence.”

Then Lakkhaṇa and Mahāmoggallāna wandered for alms in Rājagaha. After the meal, on their return from almsround, they went to the Buddha, bowed, and sat down to one side. Lakkhaṇa said to Mahāmoggallāna:

“Just now, as Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot. What is the cause, Reverend Moggallāna, what is the reason you smiled?”

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a skeleton flying through the air. Vultures, crows, and hawks kept chasing it, pecking, clawing, and stabbing it in the ribs as it screeched in pain. It occurred to me: ‘Oh, how incredible, how amazing! That there can be such a sentient being, such an entity, such an incarnation!’”

Then the Buddha said to the mendicants:

“Mendicants, there are disciples who live full of vision and knowledge, since a disciple knows, sees, and witnesses such a thing.

Formerly, I too saw that being, but I did not speak of it. For if I had spoken of it others would not have believed me, which would be for their lasting harm and suffering.

That being used to be a cattle butcher right here in Rājagaha. As a result of that deed he burned in hell for many years, many hundreds, many thousands, many hundreds of thousands of years. Now he experiences the residual result of that deed in such an incarnation.”

Read this translation of Saṁyutta Nikāya 19.1 Aṭṭhisutta: A Skeleton by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Bengali, Español, Indonesian, မြန်မာဘာသာ, Norsk, Português, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 20.8 Kaliṅgarasutta: Wood Blocks

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. There the Buddha addressed the mendicants, “Mendicants!”

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

“Mendicants, these days the Licchavis live using wood blocks as pillows, and they exercise diligently and keenly. King Ajātasattu of Magadha, son of the princess of Videha, finds no vulnerability, he’s got no foothold. But in the future the Licchavis will become delicate, with soft and tender hands and feet. They’ll sleep on soft beds with down pillows until the sun comes up. King Ajātasattu of Magadha, son of the princess of Videha, will find a vulnerability, he’ll get his foothold.

These days the mendicants live using wood blocks as pillows, and they meditate diligently and keenly. Māra the Wicked finds no vulnerability, he’s got no foothold. But in the future the mendicants will become delicate, with soft and tender hands and feet. They’ll sleep on soft beds with down pillows until the sun comes up. Māra the Wicked will find a vulnerability and will get a foothold.

So you should train like this: ‘We will live using wood blocks as pillows, and we will meditate diligently and keenly.’ That’s how you should train.”

Read this translation of Saṁyutta Nikāya 20.8 Kaliṅgarasutta: Wood Blocks by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Bengali, Indonesian, မြန်မာဘာသာ, Norsk, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 45.24 Dutiyapaṭipadāsutta: The Way (2)

At Savatthī. “Bhikkhus, whether for a layperson or one gone forth, I do not praise the wrong way. Whether it is a layperson or one gone forth who is practising wrongly, because of undertaking the wrong way of practice he does not attain the method, the Dhamma that is wholesome. And what, bhikkhus, is the wrong way? It is: wrong view … wrong concentration. This is called the wrong way. Whether it is a layperson or one gone forth who is practising wrongly, because of undertaking the wrong way of practice he does not attain the method, the Dhamma that is wholesome.

“Bhikkhus, whether for a layperson or one gone forth, I praise the right way. Whether it is a layperson or one gone forth who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is wholesome. And what, bhikkhus, is the right way? It is: right view … right concentration. This is called the right way. Whether it is a layperson or one gone forth who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is wholesome.”

Read this translation of Saṁyutta Nikāya 45.24 Dutiyapaṭipadāsutta: The Way (2) by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Bengali, Español, Indonesian, မြန်မာဘာသာ, Norsk, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 46.51 From… Āhārasutta: Nutriment

At Savatthī. “Bhikkhus, I will teach you the nutriment and the denourishment in regard to the five hindrances and the seven factors of enlightenment. Listen to that.…

“And what, bhikkhus, is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will? There is, bhikkhus, the sign of the repulsive: frequently giving careless attention to it is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will.

…

“And what, bhikkhus, is the denourishment that prevents unarisen ill will from arising and arisen ill will from increasing and expanding? There is, bhikkhus, the liberation of mind through lovingkindness: frequently giving careful attention to it is the denourishment that prevents unarisen ill will from arising and arisen ill will from increasing and expanding.
…

Read the entire translation of Saṁyutta Nikāya 46.51 Āhārasutta: Nutriment by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 55.22 Mahānāma Sutta: To Mahānāma (2)

I have heard that on one occasion the Blessed One was staying among the Sakyans near Kapilavatthu in the Banyan Park. Then Mahānāma the Sakyan went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Lord, this Kapilavatthu is rich & prosperous, populous & crowded, its alleys congested. Sometimes, when I enter Kapilavatthu in the evening after visiting with the Blessed One or with the monks who inspire the mind, I meet up with a runaway elephant, a runaway horse, a runaway chariot, a runaway cart, or a runaway person. At times like that my mindfulness with regard to the Blessed One gets muddled, my mindfulness with regard to the Dhamma… the Saṅgha gets muddled. The thought occurs to me, ‘If I were to die at this moment, what would be my destination? What would be my future course?”

“Have no fear, Mahānāma! Have no fear! Your death will not be a bad one, your demise will not be bad. A disciple of the noble ones, when endowed with four qualities, leans toward unbinding, slants toward unbinding, inclines toward unbinding. Which four?

“There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’

“He/she is endowed with verified confidence in the Dhamma: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’

“He/she is endowed with verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types—they are the Saṅgha of the Blessed One’s disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.’

“He/she is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration.

“Suppose a tree were leaning toward the east, slanting toward the east, inclining toward the east. When its root is cut, which way would it fall?”

“In whichever way it was leaning, slanting, and inclining, lord.”

“In the same way, Mahānāma, a disciple of the noble ones, when endowed with four qualities, leans toward unbinding, slants toward unbinding, inclines toward unbinding.”

Read this translation of Saṁyutta Nikāya 55.22 Mahānāma Sutta. To Mahānāma (2) by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, or SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 55.17 Dutiya Mittāmacca Sutta: Friends 2

“Monks, you have friends, relatives and family members who you have sympathy for. If they listen to your advice, you should establish them in the four factors of stream-entry. You should encourage them to have the four factors of stream-entry. What four?

“You should establish them and encourage them to have unshakable confidence in the Buddha…

“Monks, there might be change in the four primary elements—earth, water, fire, and air—but a noble disciple with unshakable confidence in the Buddha would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal world, or the ghost world: this is not possible.

“You should establish them and encourage them to have the unshakable confidence in the Dhamma…

“You should establish them and encourage them to have the unshakable confidence in the Saṅgha…

“You should establish them and encourage them to have virtue loved by the noble ones… leading to concentration.

“Monks, there might be change in the four primary elements—earth, water, fire, and air—but a noble disciple with the ethical conduct loved by the noble ones would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal world, or the ghost world: this is not possible.

“Monks, you should establish your friends, relatives and family members who you have sympathy for, in these four factors of stream-entry. If they listen to your advice, you should encourage them to have these four factors of stream-entry.”

Read this translation of Saṁyutta Nikāya 55.17 Dutiya Mittāmacca Sutta: Friends 2 by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 3.2 Purisasutta: A Person

At Sāvatthī.

Then King Pasenadi of Kosala went up to the Buddha, bowed, sat down to one side, and said to the Buddha, “Sir, how many things arise inside a person for their harm, suffering, and discomfort?”

“Great king, three things arise inside a person for their harm, suffering, and discomfort. What three? Greed, hate, and delusion. These three things arise inside a person for their harm, suffering, and discomfort.”

That is what the Buddha said. …

“When greed, hate, and delusion,
have arisen inside oneself,
they harm a person of wicked heart,
as a reed is destroyed by its own fruit.”

Read this translation of SN 3.2 Purisasutta: A Person by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net.

SN 7.1 Dhanañjānī Sutta: Husband of Dhanañjānī

This is as I heard. At one time, the Buddha was living in the city of Rājagaha, in the Bamboo Garden, in the squirrels’ feeding ground.

Now at that time, there was a person named Bhāradvāja of the brahmin caste. His wife was named Dhanañjānī and was devoted to the Buddha, the Dhamma, and the Saṅgha. Once, while she was bringing her husband his meal, she tripped and remembered the Buddha, saying three times:

“Homage to the Blessed One, the liberated one, the fully enlightened Buddha!
“Homage to the Blessed One, the liberated one, the fully enlightened Buddha!
“Homage to the Blessed One, the liberated one, the fully enlightened Buddha!”

When she said this, her husband said, “Are you crazy? Wretched woman, while living in my house, are you praising that bald headed monk? You know what? I’m going to go right now and argue against your master’s teaching!”

“Dear husband, I don’t see anyone in this world with its gods, Māras, Brahmās, monks, and humans who can argue against the teaching of the Blessed One, the Worthy One, the fully enlightened Buddha. But anyway, you can go and see for yourself.”

Then Bhāradvāja, angry and upset, went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and asked the Buddha in verse:

“What should you kill to sleep at ease?
What should you kill so that there is no sadness?
What is the one thing whose killing you approve?”

The Buddha:

“When anger is killed, you sleep at ease.
When anger is killed, there is no sadness.
Bhāradvāja, anger has a poisonous root
and a sweet tip.
The noble ones praise the killing of anger,
for when it is killed, there is no sadness.”

When the Buddha taught this Dhamma, Bhāradvāja said to him, “Excellent, Master Gotama! Excellent! Just as if someone turned upright, what was upside down, revealed what was hidden, pointed out the path to whoever was lost, or lit a lamp in the dark so people with good eyes could see what’s there, Master Gotama taught me the Dhamma, which is clear in many ways. I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha. Bhante, may I become a monk under you?”

And he became a monk under the Buddha. Not long after his ordination, Bhante Bhāradvāja, living alone, withdrawn, diligent, passionate, and firm, soon realized the supreme goal of the spiritual path in this very life. He achieved with his own wisdom the goal for which a son would leave the lay life to become a monk.

He realized: “Rebirth has ended. The spiritual journey has been completed. What had to be done to end suffering has been done. There will be no rebirth.” Therefore, Bhante Bhāradvāja became one of the enlightened monks.

Read this translation of Saṁyutta Nikāya 7.1 Dhanañjānī Sutta: Husband of Dhanañjānī by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net.

SN 22.5 Samādhisutta: Concentration

Thus have I heard. At Savatthi…. There the Blessed One said this:

“Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are.

“And what does he understand as it really is? The origin and passing away of form; the origin and passing away of feeling; the origin and passing away of perception; the origin and passing away of volitional formations; the origin and passing away of consciousness.

“And what, bhikkhus, is the origin of form? What is the origin of feeling? What is the origin of perception? What is the origin of volitional formations? What is the origin of consciousness?

“Here, bhikkhus, one seeks delight, one welcomes, one remains holding. And what is it that one seeks delight in, what does one welcome, to what does one remain holding? One seeks delight in form, welcomes it, and remains holding to it.

As a consequence of this, delight arises.
Delight in form is clinging.
With one’s clinging as condition, existence comes to be;
with existence as condition, birth;
with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.
Such is the origin of this whole mass of suffering.

“One seeks delight in feeling … in perception … in volitional formations … in consciousness, welcomes it, and remains holding to it. As a consequence of this, delight arises…. Such is the origin of this whole mass of suffering.

“This, bhikkhus, is the origin of form; this is the origin of feeling; this is the origin of perception; this is the origin of volitional formations; this is the origin of consciousness.

“And what, bhikkhus, is the passing away of form? What is the passing away of feeling? What is the passing away of perception? What is the passing away of volitional formations? What is the passing away of consciousness?

“Here, bhikkhus, one does not seek delight, one does not welcome, one does not remain holding. And what is it that one does not seek delight in? What doesn’t one welcome? To what doesn’t one remain holding? One does not seek delight in form, does not welcome it, does not remain holding to it. As a consequence of this, delight in form ceases. With the cessation of delight comes cessation of clinging; with cessation of clinging, cessation of existence…. Such is the cessation of this whole mass of suffering.

“One does not seek delight in feeling … … in perception … in volitional formations … in consciousness, does not welcome it, does not remain holding to it. As a consequence of this, delight in consciousness ceases…. Such is the cessation of this whole mass of suffering.

“This, bhikkhus, is the passing away of form; this is the passing away of feeling; this is the passing away of perception; this is the passing away of volitional formations; this is the passing away of consciousness.”

Read this translation of Saṁyutta Nikāya 22.5 Samādhisutta: Concentration 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.

Sign up for free daily suttas by email