Samyutta Nikāya – Page 10 – Daily Sutta Reading

SN 7.12 UdayaSutta: Udaya

Near Sāvatthī. Then early in the morning, the Blessed One, having adjusted his under robe and carrying his bowl & outer robe, went to the home of the brahman Udaya. The brahman Udaya filled the Blessed One’s bowl with rice.

Then a second time, [on the next day,] the Blessed One, having adjusted his under robe and carrying his bowl & outer robe, went to the home of the brahman Udaya. And a second time, the brahman Udaya filled the Blessed One’s bowl with rice.

Then a third time, [on the following day,] the Blessed One, having adjusted his under robe and carrying his bowl & outer robe, went to the home of the brahman Udaya. And a third time, the brahman Udaya, having filled the Blessed One’s bowl with rice, said to him, “This pesky Gotama contemplative keeps coming again & again.”

The Buddha:

“Again & again    they sow the seed.
Again & again     the deva-kings rain.
Again & again     farmers plow the fields.
Again & again     grain comes to the kingdom.
Again & again     beggars wander.
Again & again     lords of giving give.
Again & again     having given, the lords of giving
Again & again     go to a heavenly place.
Again & again     dairy farmers draw milk.
Again & again     the calf goes to its mother.
Again & again     one wearies & trembles.
Again & again     the dullard goes to the womb.
Again & again     you take birth & die.
Again & again     they carry you to the charnel ground.

But on gaining the path
to no again-becoming,
you, deep in discernment,
don’t take birth
again & again.”

When this was said, the brahman Udaya said to the Blessed One, “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life.”

Read this translation of Saṁyutta Nikāya 7.12 UdānaayaSutta. Udaya by Bhikkhu Ṭhanissaro on DhammaTalks.org.

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SN 7.10 Bahudhītarasutta: Many Daughters

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Or read a different translation on SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 17.24 Ekadhītusutta: An Only Daughter

At Sāvatthī.

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

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

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

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

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

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

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

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

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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.

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SN 7.19 Mātuposakasutta: The Brahmin Who Provided for His Mother

At Sāvatthī.

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

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

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

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

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

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

SN 46.39 Rukkhasutta: Trees

“Bhikkhus, there are huge trees with tiny seeds and huge bodies, encirclers of other trees, and the trees which they encircle become bent, twisted, and split. And what are those huge trees with tiny seeds and huge bodies? The assattha, the banyan, the pilakkha, the udumbara, the kacchaka, and the kapitthana: these are those huge trees with tiny seeds and huge bodies, encirclers of other trees, and the trees which they encircle become bent, twisted, and split. So too, bhikkhus, when some clansman here has left behind sensual pleasures and gone forth from the household life into homelessness, he becomes bent, twisted, and split because of those same sensual pleasures, or because of others worse than them.

“These five, bhikkhus, are obstructions, hindrances, encirclers of the mind, weakeners of wisdom. What five? Sensual desire is an obstruction, a hindrance encircling the mind, a weakener of wisdom. Ill will … Sloth and torpor … Restlessness and remorse … Doubt is an obstruction … a weakener of wisdom. These are the five obstructions, hindrances, encirclers of the mind, weakeners of wisdom.

“These seven factors of enlightenment, bhikkhus, are nonobstructions, nonhindrances, nonencirclers of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation. What seven? The enlightenment factor of mindfulness is a nonobstruction … The enlightenment factor of discrimination of states … The enlightenment factor of energy … The enlightenment factor of rapture … The enlightenment factor of tranquillity … The enlightenment factor of concentration … The enlightenment factor of equanimity is a nonobstruction.… These seven factors of enlightenment are nonobstructions, nonhindrances, nonencirclers of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation.”

Read this translation of Saṁyutta Nikāya 46.39 Rukkhasutta: Trees by Bhikkhu Bodhi on SuttaCentral.net.

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SN 46.51 From… Āhārasutta: Nourishing

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

At Sāvatthī.

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

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

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

Read the entire translation of Saṁyutta Nikāya 46.51 Āhārasutta: Nourishing by Bhikkhu Sujato on SuttaCentral.net.

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SN 47.7 Makkaṭasutta: A Monkey

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

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

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

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

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

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

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

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

Read this translation of Saṁyutta Nikāya 47.7 Makkaṭasutta: A Monkey by Bhikkhu Sujato on SuttaCentral.net.

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SN 46.55 From… Saṅgāravasutta: With Saṅgārava—Sensual Desire

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

At Sāvatthī.

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

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

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

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

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

Read the entire translation of Saṁyutta Nikāya 46.55 Saṅgāravasutta: With Saṅgārava by Bhikkhu Sujato on SuttaCentral.net.

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SN 45.14 Paṭhamauppādasutta: Arising (1st)

At Sāvatthī.

“Mendicants, these eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What eight? They are: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

Read this translation of Saṁyutta Nikāya 45.14 Paṭhamauppādasutta: Arising (1st) 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.

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SN 48.41 Jarā Sutta: Old Age

I have heard that on one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother. Now on that occasion the Blessed One, on emerging from his seclusion in the evening, sat warming his back in the western sun.

Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to the Blessed One, massaged the Blessed One’s limbs with his hand and said, “It’s amazing, lord. It’s astounding, how the Blessed One’s complexion is no longer so clear & bright; his limbs are flabby & wrinkled; his back, bent forward; there’s a discernible change in his faculties—the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body.”

“That’s the way it is, Ānanda. When young, one is subject to aging; when healthy, subject to illness; when alive, subject to death. The complexion is no longer so clear & bright; the limbs are flabby & wrinkled; the back, bent forward; there’s a discernible change in the faculties—the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body.”

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

“I spit on you, wretched old age—
old age that makes for ugliness.
The bodily image, so charming,
      is trampled by old age.
Even those who live to a hundred
are headed—all—to an end in death,
      which spares no one,
      which tramples all.”

Read this translation of Saṁyutta Nikāya 48.41 Jarā Sutta. Old Age 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.

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SN 3.1 Daharasutta: Young

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

Then King Pasenadi of Kosala 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, “Does Master Gotama claim to have awakened to the supreme perfect awakening?”

“If anyone should rightly be said to have awakened to the supreme perfect awakening, it’s me. For, great king, I have awakened to the supreme perfect awakening.”

“Well, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, deemed holy by many people. That is, Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, the Jain ascetic of the Ñātika clan, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita of the hair blanket. I also asked them whether they claimed to have awakened to the supreme perfect awakening, but they made no such claim. So why do you, given that you’re so young in age and newly gone forth?”

“Great king, these four things should not be looked down upon or disparaged because they are young. What four? An aristocrat, a serpent, a fire, and a mendicant. These four things should not be looked down upon or disparaged because they are young.”

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

“A man should not despise
an aristocrat of impeccable lineage,
high-born and famous,
just because they’re young.

For it’s possible that that lord of men,
as aristocrat, will gain the throne.
And in his anger he’ll execute a royal punishment,
and have you violently beaten.
Hence you should avoid him
for the sake of your own life.

Whether in village or wilderness,
wherever a serpent is seen,
a man should not look down on it
or despise it for its youth.

With its rainbow of colors,
the serpent of fiery breath glides along.
It lashes out and bites the fool,
both men and women alike.
Hence you should avoid it
for the sake of your own life.

A fire devours a huge amount,
a conflagration with a blackened trail.
A man should not look down on it
just because it’s young.

For once it gets fuel
it’ll become a huge conflagration.
It’ll lash out and burn the fool,
both men and women alike.
Hence you should avoid it
for the sake of your own life.

When a forest is burned by fire,
a conflagration with a blackened trail,
the shoots will spring up there again,
with the passing of the days and nights.

But if a mendicant endowed with ethics
burns you with their power,
you’ll have no sons or cattle,
nor will your heirs find wealth.
Childless and heirless you become,
like a palm-tree stump.

That’s why an astute person,
seeing what’s good for themselves,
would always treat these properly:
a snake, a conflagration,
a famous aristocrat,
and a mendicant endowed with ethics.”

When this was said, King Pasenadi of Kosala said to the Buddha, “Excellent, sir! 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 good eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Read this translation of Saṁyutta Nikāya 3.1 Daharasutta: Young by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 46.42 Cakkavattisutta: Wheel-Turning Monarch

“Bhikkhus, with the manifestation of a wheel-turning monarch comes the manifestation of seven gems. What seven? There comes the manifestation of the wheel-gem, the elephant-gem, the horse-gem, the jewel-gem, the woman-gem, the steward-gem, and the commander-gem.

“With the manifestation of a Tathagata, bhikkhus, an Arahant, a Perfectly Enlightened One, comes the manifestation of the seven gems of the factors of enlightenment. What seven? There comes the manifestation of

the gem of the enlightenment factor of mindfulness
the gem of the enlightenment factor of discrimination of states,
the gem of the enlightenment factor of energy,
the gem of the enlightenment factor of rapture,
the gem of the enlightenment factor of tranquillity,
the gem of the enlightenment factor of concentration
the gem of the enlightenment factor of equanimity.

With the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One, comes the manifestation of these seven gems of the factors of enlightenment.”

Note: You can learn about the nutriment for each of the enlightenment factors in SN 46.2 Kāya. You can learn about the seven gems of a wheel turning monarch in MN 129 Bālapaṇḍita.

Read this translation of Saṁyutta Nikāya 46.42 Cakkavattisutta: Wheel-Turning Monarch 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.

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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.

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