Samyutta Nikāya – Page 2 – Daily Sutta Reading

SN 45.34 Pāraṅgamasutta: Going to the Far Shore

At Sāvatthī.

“Mendicants, when these eight things are developed and cultivated they lead to going from the near shore to the far shore. What eight? They are right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. When these eight things are developed and cultivated they lead to going from the near shore to the far shore.”

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

“Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.

When the teaching is well explained,
those who practice accordingly
are the ones who will cross over
Death’s domain so hard to pass.

Rid of dark qualities,
an astute person should develop the bright.
Leaving home behind
for the seclusion so hard to enjoy,

you should try to find delight there,
having left behind sensual pleasures.
With no possessions, an astute person
should cleanse themselves of mental corruptions.

And those whose minds are rightly developed
in the awakening factors;
letting go of attachments,
they delight in not grasping.
With defilements ended, brilliant,
they are quenched in this world.”

Read this translation of Saṁyutta Nikāya 45.34 Pāraṅgamasutta: Going to the Far Shore 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, বাংলা, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 35.245 Kiṁsukopamasutta: The Simile of the Parrot Tree

Then one mendicant went up to another mendicant and asked, “Reverend, at what point is a mendicant’s vision well purified?”

“When a mendicant truly understands the origin and ending of the six fields of contact, at that point their vision is well purified.”

Not content with that answer, that mendicant went up to a series of other mendicants and received the following answers:

“When a mendicant truly understands the origin and ending of the five grasping aggregates, at that point their vision is well purified.”

“When a mendicant truly understands the origin and ending of the four principal states, at that point their vision is well purified.”

“When a mendicant truly understands that everything that has a beginning has an end, at that point their vision is well purified.”

Not content with any of those answers, that mendicant went up to the Buddha and told him what had happened. Then he asked, “Sir, at what point is a mendicant’s vision well purified?”

“Mendicant, suppose a person had never seen a parrot tree. They’d go up to someone who had seen a parrot tree and ask them, ‘Mister, what’s a parrot tree like?’

They’d say, ‘A parrot tree is blackish, like a charred stump.’ Now, at that time a parrot tree may well have been just as that person saw it.

Not content with that answer, that person would go up to a series of other people and receive the following answers: ‘A parrot tree is reddish, like a scrap of meat.’ ‘A parrot tree has flaking bark and burst pods, like a sirisa.’ ‘A parrot tree has luxuriant, shady foliage, like a banyan.’ Now, at each of those times a parrot tree may well have been just as those people saw them.

In the same way, those true persons each answered according to what they were focused on when their vision was well purified.

Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and six gates. And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in.

A swift pair of messengers would arrive from the east and say to the gatekeeper, ‘Mister, where is the lord of the city?’

They’d say, ‘There he is, sirs, seated at the central square.’

Then that swift pair of messengers would deliver a message of truth to the lord of the city and depart the way they came.

A swift pair of messengers would come from the west … north … south … deliver a message of truth to the lord of the city and depart the way they came.

I’ve made up this simile to make a point. And this is the point.

‘City’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.

‘Six gates’ is a term for the six interior sense fields.

‘Gatekeeper’ is a term for mindfulness.

‘A swift pair of messengers’ is a term for serenity and discernment.

‘The lord of the city’ is a term for consciousness.

‘The central square’ is a term for the four principal states: the elements of earth, water, fire, and air.

‘A message of truth’ is a term for extinguishment.

‘The way they came’ is a term for the noble eightfold path, that is, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”

Read this translation of Saṁyutta Nikāya 35.245 Kiṁsukopamasutta: The Simile of the Parrot Tree 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, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 45.16 Paṭhamaparisuddhasutta: Purified (1st)

At Sāvatthī.

“Mendicants, these eight things don’t arise to be purified, bright, flawless, and rid of corruptions 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 purified, bright, flawless, and rid of corruptions except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

Read this translation of Saṁyutta Nikāya 45.16 Paṭhamaparisuddhasutta: Purified (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.

Or read a translation in Deutsch, বাংলা, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 46.6 Kuṇḍaliyasutta: Kuṇḍaliya

On one occasion the Blessed One was dwelling at Saketa in the Deer Park at the Añjana Grove. Then the wanderer Kuṇḍaliya approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

“Master Gotama, I am one who stays around monastic parks and frequents assemblies. After the meal, when I have finished my breakfast, it is my custom to roam and wander from park to park, from garden to garden. There I see some ascetics and brahmins engaged in discussion for the benefits of rescuing their own theses in debate and condemning the theses of others. But what is the benefit that Master Gotama lives for?”

“Kuṇḍaliya, the Tathagata lives for the benefit and fruit of true knowledge and liberation.”

“But, Master Gotama, what things, when developed and cultivated, fulfil true knowledge and liberation?”

“The seven factors of enlightenment, Kuṇḍaliya, when developed and cultivated, fulfil true knowledge and liberation.”

“But, Master Gotama, what things, when developed and cultivated, fulfil the seven factors of enlightenment?”

“The four establishments of mindfulness, Kuṇḍaliya, when developed and cultivated, fulfil the seven factors of enlightenment.”

“But, Master Gotama, what things, when developed and cultivated, fulfil the four establishments of mindfulness?”

“The three kinds of good conduct, Kuṇḍaliya, when developed and cultivated, fulfil the four establishments of mindfulness.”

“But, Master Gotama, what things, when developed and cultivated, fulfil the three kinds of good conduct?”

“Restraint of the sense faculties, Kuṇḍaliya, when developed and cultivated, fulfils the three kinds of good conduct.

“And how, Kuṇḍaliya, is restraint of the sense faculties developed and cultivated so that it fulfils the three kinds of good conduct? Here, Kuṇḍaliya, having seen an agreeable form with the eye, a bhikkhu does not long for it, or become excited by it, or generate lust for it. His body is steady and his mind is steady, inwardly well composed and well liberated. But having seen a disagreeable form with the eye, he is not dismayed by it, not daunted, not dejected, without ill will. His body is steady and his mind is steady, inwardly well composed and well liberated.

“Further, Kuṇḍaliya, having heard an agreeable sound with the ear … having smelt an agreeable odour with the nose … having savoured an agreeable taste with the tongue … having felt an agreeable tactile object with the body … having cognized an agreeable mental phenomenon with the mind, a bhikkhu does not long for it, or become excited by it, or generate lust for it. But having cognized a disagreeable mental phenomenon with the mind, he is not dismayed by it, not daunted, not dejected, without ill will. His body is steady and his mind is steady, inwardly well composed and well liberated.

“When, Kuṇḍaliya, after he has seen a form with the eye, a bhikkhu’s body is steady and his mind is steady, inwardly well composed and well liberated in regard to both agreeable and disagreeable forms; when, after he has heard a sound with the ear … smelt an odour with the nose … savoured a taste with the tongue … felt a tactile object with the body … cognized a mental phenomenon with the mind, a bhikkhu’s body is steady and his mind is steady, inwardly well composed and well liberated in regard to both agreeable and disagreeable mental phenomena, then his restraint of the sense faculties has been developed and cultivated in such a way that it fulfils the three kinds of good conduct.

“And how, Kuṇḍaliya, are the three kinds of good conduct developed and cultivated so that they fulfil the four establishments of mindfulness? Here, Kuṇḍaliya, having abandoned bodily misconduct, a bhikkhu develops good bodily conduct; having abandoned verbal misconduct, he develops good verbal conduct; having abandoned mental misconduct, he develops good mental conduct. It is in this way that the three kinds of good conduct are developed and cultivated so that they fulfil the four establishments of mindfulness.

“And how, Kuṇḍaliya, are the four establishments of mindfulness developed and cultivated so that they fulfil the seven factors of enlightenment? Here, Kuṇḍaliya, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending and mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending and mindful, having removed covetousness and displeasure in regard to the world. It is in this way that the four establishments of mindfulness are developed and cultivated so that they fulfil the seven factors of enlightenment.

“And how, Kuṇḍaliya, are the seven factors of enlightenment developed and cultivated so that they fulfil true knowledge and liberation? Here, Kuṇḍaliya, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the seven factors of enlightenment are developed and cultivated so that they fulfil true knowledge and liberation.”

When this was said, the wanderer Kuṇḍaliya said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Saṅgha. From today let Master Gotama remember me as a lay follower who has gone for refuge for life.”

Read this translation of Saṁyutta Nikāya 46.6 Kuṇḍaliyasutta: Kuṇḍaliya 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, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 46.3 Sīlasutta: Virtue

“Bhikkhus, those bhikkhus who are accomplished in virtue, accomplished in concentration, accomplished in wisdom, accomplished in liberation, accomplished in the knowledge and vision of liberation: even the sight of those bhikkhus is helpful, I say; even listening to them … even approaching them … even attending on them … even recollecting them … even going forth after them is helpful, I say. For what reason? Because when one has heard the Dhamma from such bhikkhus one dwells withdrawn by way of two kinds of withdrawal—withdrawal of body and withdrawal of mind.

“Dwelling thus withdrawn, one recollects that Dhamma and thinks it over. Whenever, bhikkhus, a bhikkhu dwelling thus withdrawn recollects that Dhamma and thinks it over, on that occasion the enlightenment factor of mindfulness is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of mindfulness; on that occasion the enlightenment factor of mindfulness comes to fulfilment by development in the bhikkhu.

“Dwelling thus mindfully, he discriminates that Dhamma with wisdom, examines it, makes an investigation of it. Whenever, bhikkhus, a bhikkhu dwelling thus mindfully discriminates that Dhamma with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of discrimination of states is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of discrimination of states; on that occasion the enlightenment factor of discrimination of states comes to fulfilment by development in the bhikkhu.

“While he discriminates that Dhamma with wisdom, examines it, makes an investigation of it, his energy is aroused without slackening. Whenever, bhikkhus, a bhikkhu’s energy is aroused without slackening as he discriminates that Dhamma with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of energy is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of energy; on that occasion the enlightenment factor of energy comes to fulfilment by development in the bhikkhu.

“When his energy is aroused, there arises in him spiritual rapture. Whenever, bhikkhus, spiritual rapture arises in a bhikkhu whose energy is aroused, on that occasion the enlightenment factor of rapture is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of rapture; on that occasion the enlightenment factor of rapture comes to fulfilment by development in the bhikkhu.

“For one whose mind is uplifted by rapture the body becomes tranquil and the mind becomes tranquil. Whenever, bhikkhus, the body becomes tranquil and the mind becomes tranquil in a bhikkhu whose mind is uplifted by rapture, on that occasion the enlightenment factor of tranquillity is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of tranquillity; on that occasion the enlightenment factor of tranquillity comes to fulfilment by development in the bhikkhu.

“For one whose body is tranquil and who is happy the mind becomes concentrated. Whenever, bhikkhus, the mind becomes concentrated in a bhikkhu whose body is tranquil and who is happy, on that occasion the enlightenment factor of concentration is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of concentration; on that occasion the enlightenment factor of concentration comes to fulfilment by development in the bhikkhu.

“He closely looks on with equanimity at the mind thus concentrated. Whenever, bhikkhus, a bhikkhu closely looks on with equanimity at the mind thus concentrated, on that occasion the enlightenment factor of equanimity is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of equanimity; on that occasion the enlightenment factor of equanimity comes to fulfilment by development in the bhikkhu.

“Bhikkhus, when these seven factors of enlightenment have been developed and cultivated in this way, seven fruits and benefits may be expected. What are the seven fruits and benefits?

“One attains final knowledge early in this very life.

“If one does not attain final knowledge early in this very life, then one attains final knowledge at the time of death.

“If one does not attain final knowledge early in this very life or at the time of death, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna in the interval. “If one does not attain final knowledge early in this very life … or become an attainer of Nibbāna in the interval, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna upon landing.

“If one does not attain final knowledge early in this very life … … or become an attainer of Nibbāna upon landing, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna without exertion.

“If one does not attain final knowledge early in this very life … or become an attainer of Nibbāna without exertion, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna with exertion.

“If one does not attain final knowledge early in this very life … or become an attainer of Nibbāna with exertion, then with the utter destruction of the five lower fetters one becomes one bound upstream, heading towards the Akaniṭṭha realm.

“When, bhikkhus, the seven factors of enlightenment have been developed and cultivated in this way, these seven fruits and benefits may be expected.”

Read this translation of Saṁyutta Nikāya 46.3 Sīlasutta: Virtue 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.

Or read a translation in Deutsch, Lietuvių Kalba, বাংলা, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 46.29 Ekadhammasutta: One Thing

“Mendicants, I do not see a single thing that, when it is developed and cultivated like this, leads to giving up the things that are prone to being fettered like the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. And how are the seven awakening factors developed and cultivated so as to lead to giving up the things that are prone to being fettered?

It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion,

and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how the seven awakening factors are developed and cultivated so as to lead to giving up the things that are prone to being fettered.

And what are the things that are prone to being fettered? The eye is something that’s prone to being fettered. This is where these fetters, shackles, and attachments arise. The ear … nose … tongue … body … mind is something that’s prone to being fettered. This is where these fetters, shackles, and attachments arise. These are called the things that are prone to being fettered.”

Read this translation of Saṁyutta Nikāya 46.29 Ekadhammasutta: One Thing by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 46.48 Ādiccasutta: The Sun

“Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, for a bhikkhu this is the forerunner and precursor of the arising of the seven factors of enlightenment, that is, good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the seven factors of enlightenment.

“And how does a bhikkhu who has a good friend develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness … he develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that a bhikkhu who has a good friend develops and cultivates the seven factors of enlightenment.”

Read this translation of Saṁyutta Nikāya 46.48 Ādiccasutta: The Sun 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, বাংলা, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 46.53 Aggisutta: Fire

Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Savatthī for alms. Then it occurred to them: “It is still too early to walk for alms in Savatthī. Let us go to the park of the wanderers of other sects.”

Then those bhikkhus went to the park of the wanderers of other sects. They exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, sat down to one side. The wanderers then said to them: “Friends, the ascetic Gotama teaches the Dhamma to his disciples thus: ‘Come, bhikkhus, abandon the five hindrances, the corruptions of the mind that weaken wisdom, and develop correctly the seven factors of enlightenment.’ We too teach the Dhamma to our disciples thus: ‘Come, friends, abandon the five hindrances, the corruptions of the mind that weaken wisdom, and develop correctly the seven factors of enlightenment.’ So, friends, what here is the distinction, the disparity, the difference between the ascetic Gotama and us, that is, regarding the one Dhamma teaching and the other, regarding the one manner of instruction and the other?”

Then those bhikkhus neither delighted in nor rejected the statement of those wanderers. Without delighting in it, without rejecting it, they rose from their seats and left, thinking, “We shall learn the meaning of this statement in the presence of the Blessed One.”

Then, when those bhikkhus had walked for alms in Savatthī and had returned from the alms round, after their meal they approached the Blessed One. Having paid homage to him, they sat down to one side and reported to him the entire discussion between those wanderers and themselves.

The Blessed One said:

“Bhikkhus, when wanderers of other sects speak thus, they should be asked: ‘Friends, when the mind becomes sluggish, which factors of enlightenment is it untimely to develop on that occasion, and which factors of enlightenment is it timely to develop on that occasion? Then, friends, when the mind becomes excited, which factors of enlightenment is it untimely to develop on that occasion, and which factors of enlightenment is it timely to develop on that occasion?’ Being asked thus, those wanderers would not be able to reply and, further, they would meet with vexation. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions except the Tathagata or a disciple of the Tathagata or one who has heard it from them.

[i. The sluggish mind: untimely]

“On an occasion, bhikkhus, when the mind becomes sluggish, it is untimely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those things.

“Suppose, bhikkhus, a man wants to make a small fire flare up. If he throws wet grass, wet cowdung, and wet timber into it, sprays it with water, and scatters soil over it, would he be able to make that small fire flare up?”

“No, venerable sir.”

“So too, bhikkhus, on an occasion when the mind becomes sluggish, it is untimely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those things.

[ii. The sluggish mind: timely]

“On an occasion, bhikkhus, when the mind becomes sluggish, it is timely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is sluggish, bhikkhus, and it is easy to arouse it with those things.

“Suppose, bhikkhus, a man wants to make a small fire flare up. If he throws dry grass, dry cowdung, and dry timber into it, blows on it, and does not scatter soil over it, would he be able to make that small fire flare up?”

“Yes, venerable sir.”

“So too, bhikkhus, on an occasion when the mind becomes sluggish, it is timely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is sluggish, bhikkhus, and it is easy to arouse it with those things.

[iii. The excited mind: untimely]

“On an occasion, bhikkhus, when the mind becomes excited, it is untimely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those things.

“Suppose, bhikkhus, a man wants to extinguish a great bonfire. If he throws dry grass, dry cowdung, and dry timber into it, blows on it, and does not scatter soil over it, would he be able to extinguish that great bonfire?”

“No, venerable sir.”

“So too, bhikkhus, on an occasion when the mind becomes excited, it is untimely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those things.

[iv. The excited mind: timely]

“On an occasion, bhikkhus, when the mind becomes excited, it is timely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those things.

“Suppose, bhikkhus, a man wants to extinguish a great bonfire. If he throws wet grass, wet cowdung, and wet timber into it, sprays it with water, and scatters soil over it, would he be able to extinguish that great bonfire?”

“Yes, venerable sir.”

“So too, bhikkhus, on an occasion when the mind becomes excited, it is timely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those things.

“But mindfulness, bhikkhus, I say is always useful.”

Read this translation of Saṁyutta Nikāya 46.53 Aggisutta: Fire 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. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Español, Français, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 46.11 Pāṇa Sutta: Living Beings

“Monks, just as the living beings that assume the four postures—at times walking, at times standing, at times sitting down, at times lying down—all assume the four postures in dependence on the earth, established on the earth; in the same way, it’s in dependence on virtue, established on virtue, that a monk develops the seven factors for awakening & pursues the seven factors for awakening.

“And how is it that a monk—in dependence on virtue, established on virtue—develops the seven factors for awakening & pursues the seven factors for awakening?

“There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go.

“It’s in this way that a monk—in dependence on virtue, established on virtue—develops the seven factors for awakening & pursues the seven factors for awakening.”

Read this translation of Saṁyutta Nikāya 46.11 Pāṇa Sutta. Living Beingsby Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 46.2 Kāyasutta: The Body

At Savatthī. “Bhikkhus, just as this body, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too the five hindrances, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment.

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

“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 nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor? There are, bhikkhus, discontent, lethargy, lazy stretching, drowsiness after meals, sluggishness of mind: frequently giving careless attention to them is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor.

“And what, bhikkhus, is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse? There is, bhikkhus, unsettledness of mind: frequently giving careless attention to it is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse.

“And what, bhikkhus, is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt? There are, bhikkhus, things that are the basis for doubt: frequently giving careless attention to them is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt.

“Just as this body, bhikkhus, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too the five hindrances, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment.

“Bhikkhus, just as this body, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too the seven factors of enlightenment, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment.

“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfilment by development of the arisen enlightenment factor of mindfulness? There are, bhikkhus, things that are the basis for the enlightenment factor of mindfulness: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfilment by development of the arisen enlightenment factor of mindfulness.

“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of discrimination of states and for the fulfilment by development of the arisen enlightenment factor of discrimination of states? There are, bhikkhus, wholesome and unwholesome states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of discrimination of states and for the fulfilment by development of the arisen enlightenment factor of discrimination of states.

“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of energy and for the fulfilment by development of the arisen enlightenment factor of energy? There are, bhikkhus, the element of arousal, the element of endeavour, the element of exertion: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of energy and for the fulfilment by development of the arisen enlightenment factor of energy.

“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of rapture and for the fulfilment by development of the arisen enlightenment factor of rapture? There are, bhikkhus, things that are the basis for the enlightenment factor of rapture: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of rapture and for the fulfilment by development of the arisen enlightenment factor of rapture.

“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen enlightenment factor of tranquillity? There are, bhikkhus, tranquillity of body, tranquillity of mind: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen enlightenment factor of tranquillity.

“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of concentration and for the fulfilment by development of the arisen enlightenment factor of concentration? There are, bhikkhus, the sign of serenity, the sign of nondispersal: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of concentration and for the fulfilment by development of the arisen enlightenment factor of concentration.

“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of equanimity and for the fulfilment by development of the arisen enlightenment factor of equanimity? There are, bhikkhus, things that are the basis for the enlightenment factor of equanimity: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of equanimity and for the fulfilment by development of the arisen enlightenment factor of equanimity.

“Just as this body, bhikkhus, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too these seven factors of enlightenment, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment.”

Read this translation of Saṁyutta Nikāya 46.2 Kāyasutta: The Body 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, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 48.43 Sāketasutta: At Sāketa

So I have heard. At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood. There the Buddha addressed the mendicants: “Mendicants, is there a method in which the five faculties become the five powers, and the five powers become the five faculties?”

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Mendicants, there is a method in which the five faculties become the five powers, and the five powers become the five faculties.

And what is that method? The faculty of faith is the power of faith, and the power of faith is the faculty of faith. The faculty of energy is the power of energy, and the power of energy is the faculty of energy. The faculty of mindfulness is the power of mindfulness, and the power of mindfulness is the faculty of mindfulness. The faculty of immersion is the power of immersion, and the power of immersion is the faculty of immersion. The faculty of wisdom is the power of wisdom, and the power of wisdom is the faculty of wisdom.

Suppose that there was a river slanting, sloping, and inclining to the east, and in the middle was an island. There’s a method in which that river can be reckoned to have just one stream. But there’s also a method in which that river can be reckoned to have two streams.

And what’s the method in which that river can be reckoned to have just one stream? By taking into account the water to the east and the west of the island, that river can be reckoned to have just one stream.

And what’s the method in which that river can be reckoned to have two streams? By taking into account the water to the north and the south of the island, that river can be reckoned to have two streams.

By the same method, the faculty of faith is the power of faith, and the power of faith is the faculty of faith. The faculty of energy is the power of energy, and the power of energy is the faculty of energy. The faculty of mindfulness is the power of mindfulness, and the power of mindfulness is the faculty of mindfulness. The faculty of immersion is the power of immersion, and the power of immersion is the faculty of immersion. The faculty of wisdom is the power of wisdom, and the power of wisdom is the faculty of wisdom.

It’s because of developing and cultivating the five faculties that a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”

Read this translation of Saṁyutta Nikāya 48.43 Sāketasutta: At Sāketa 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, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 48.50 Āpaṇasutta: At Āpaṇa

So I have heard. At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town called Āpaṇa. Then the Buddha said to Venerable Sāriputta:

“Sāriputta, would a noble disciple who is sure and devoted to the Realized One have any doubt or uncertainty about the Realized One or his instructions?”

“Sir, a noble disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions.

You can expect that a faithful noble disciple will live 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. For their energy is the faculty of energy.

You can expect that a faithful and energetic noble disciple will be mindful, with utmost mindfulness and alertness, able to remember and recall what was said and done long ago. For their mindfulness is the faculty of mindfulness.

You can expect that a faithful, energetic, and mindful noble disciple will, relying on letting go, gain immersion, gain unification of mind. For their samādhi is the faculty of immersion.

You can expect that a faithful, energetic, mindful noble disciple with their mind immersed in samādhi will understand this: ‘Transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. But when that dark mass of ignorance fades away and ceases with nothing left over, that state is peaceful and sublime. That is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ For their noble wisdom is the faculty of wisdom.

When a noble disciple has tried again and again, recollected again and again, entered immersion again and again, and understood with wisdom again and again, they will be confident of this: ‘I have previously heard of these things. But now I have direct meditative experience of them, and see them with penetrating wisdom.’ For their faith is the faculty of faith.”

“Good, good, Sāriputta!

Sāriputta, a noble disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions. …”

The Buddha then repeated Sāriputta’s answer word for word.

Read this translation of Saṁyutta Nikāya 48.50 Āpaṇasutta: At Āpaṇa 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, বাংলা, Français, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 48.10 Dutiyavibhaṅgasutta: Analysis (2nd)

“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. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. 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. They meditate 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 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. 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. 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. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called the faculty of wisdom.

These are the five faculties.”

Read this translation of Saṁyutta Nikāya 48.10 Dutiyavibhaṅgasutta: Analysis (2nd) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Lietuvių Kalba, বাংলা, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 48.17 Tatiyavitthārasutta: In Detail (3rd)

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

Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.

So, mendicants, if you practice fully you succeed fully. If you practice partially you succeed partially. These five faculties are not a waste, I say.”

Read this translation of Saṁyutta Nikāya 48.17 Tatiyavitthārasutta: In Detail (3rd) 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, বাংলা, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Русский, 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 immersion? It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind. This is called the faculty of immersion.

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, বাংলা, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 51.11 Pubbasutta: Before

At Sāvatthī.

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the cause, what’s the reason for the development of the bases of psychic power?’ Then it occurred to me: ‘It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They think: “My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.” And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

They develop the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. They think: “My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.” And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.’

When the four bases of psychic power have been developed and cultivated in this way, they wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.

When the four bases of psychic power have been developed and cultivated in this way, they hear both kinds of sounds, human and heavenly, whether near or far.

When the four bases of psychic power have been developed and cultivated in this way, they understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’.

When the four bases of psychic power have been developed and cultivated in this way, they recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

When the four bases of psychic power have been developed and cultivated in this way, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

When the four bases of psychic power have been developed and cultivated in this way, they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”

Read this translation of Saṁyutta Nikāya 51.11 Pubbasutta: Before 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, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 51.20 Vibhaṅgasutta: Analysis

“Mendicants, when the four bases of psychic power are developed and cultivated they’re very fruitful and beneficial.

How so? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They think: ‘My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

They develop the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. They think: ‘My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

And what is enthusiasm that’s too lax? It’s when enthusiasm is combined with laziness. This is called lax enthusiasm.

And what is enthusiasm that’s too tense? It’s when enthusiasm is combined with restlessness. This is called tense enthusiasm.

And what is enthusiasm that’s constricted internally? It’s when enthusiasm is combined with dullness and drowsiness. This is called enthusiasm constricted internally.

And what is enthusiasm that’s scattered externally? It’s when enthusiasm is frequently scattered and diffused externally on account of the five kinds of sensual stimulation. This is called enthusiasm scattered externally.

And how does a mendicant meditate perceiving before and behind: as before, so behind; as behind, so before? It’s when the perception of before and behind is properly grasped, focused on, borne in mind, and comprehended with wisdom by a mendicant. That’s how a mendicant meditates perceiving before and behind: as before, so behind; as behind, so before.

And how does a mendicant meditate as below, so above; as above, so below? It’s when a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ That’s how a mendicant meditates as below, so above; as above, so below.

And how does a mendicant meditate as by day, so by night; as by night, so by day? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort, with the same features, attributes, and signs by day as by night. And they develop it with the same features, attributes, and signs by night as by day. That’s how a mendicant meditates as by day, so by night; as by night, so by day.

And how, with an open and unenveloped heart, does a mendicant develop a mind that’s full of radiance? It’s when a mendicant has properly grasped the perception of light, and has properly grasped the perception of day. That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance.

And what is energy that’s too lax? …

And what is mental development that’s too lax? …

And what is inquiry that’s too lax? It’s when inquiry is combined with laziness. This is called lax inquiry.

And what is inquiry that’s too tense? It’s when inquiry is combined with restlessness. This is called tense inquiry.

And what is inquiry that’s constricted internally? It’s when inquiry is combined with dullness and drowsiness. This is called inquiry constricted internally.

And what is inquiry that’s scattered externally? It’s when inquiry is frequently scattered and diffused externally on account of the five kinds of sensual stimulation. This is called inquiry scattered externally. … That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance. When the four bases of psychic power have been developed and cultivated in this way they’re very fruitful and beneficial.

When the four bases of psychic power have been developed and cultivated in this way, a mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity. When the four bases of psychic power have been developed and cultivated in this way, they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”

Read this translation of Saṁyutta Nikāya 51.20 Vibhaṅgasutta: Analysis 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, বাংলা, Français, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 49.1: Slanting

At Sāvatthī.

There the Buddha said:

“Mendicants, there are these four right efforts. What four?

It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. These are the four right efforts.

The Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the four right efforts slants, slopes, and inclines to extinguishment.

And how does a mendicant who develops the four right efforts slant, slope, and incline to extinguishment?

They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.

That’s how a mendicant who develops and cultivates the four right efforts slants, slopes, and inclines to extinguishment.”

Read this translation of Saṁyutta Nikāya 49.1 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, বাংলা, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 47.8 Sūdasutta: The Cook

“Bhikkhus, suppose a foolish, incompetent, unskilful cook were to present a king or a royal minister with various kinds of curries: sour, bitter, pungent, sweet, sharp, mild, salty, bland.

“That foolish, incompetent, unskilful cook does not pick up the sign of his own master’s preference: ‘Today this curry pleased my master, or he reached for this one, or he took a lot of this one, or he spoke in praise of this one; or the sour curry pleased my master today, or he reached for the sour one, or he took a lot of the sour one, or he spoke in praise of the sour one; or the bitter curry … or the pungent curry … or the sweet curry … or the sharp curry … or the mild curry … or the salty curry … or the bland curry pleased my master … or he spoke in praise of the bland one.’

“That foolish, incompetent, unskilful cook does not gain gifts of clothing, wages, and bonuses. For what reason? Because that foolish, incompetent, unskilful cook does not pick up the sign of his own master’s preference.

“So too, bhikkhus, here some foolish, incompetent, unskilful bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating the body in the body, his mind does not become concentrated, his corruptions are not abandoned, he does not pick up that sign. He dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating phenomena in phenomena, his mind does not become concentrated, his corruptions are not abandoned, he does not pick up that sign.

“That foolish, incompetent, unskilful bhikkhu does not gain pleasant dwellings in this very life, nor does he gain mindfulness and clear comprehension. For what reason? Because, bhikkhus, that foolish, incompetent, unskilful bhikkhu does not pick up the sign of his own mind.

“Suppose, bhikkhus, a wise, competent, skilful cook were to present a king or a royal minister with various kinds of curries: sour, bitter, pungent, sweet, sharp, mild, salty, bland.

“That wise, competent, skilful cook picks up the sign of his own master’s preference: ‘Today this curry pleased my master … or he spoke in praise of the bland one.’

“That wise, competent, skilful cook gains gifts of clothing, wages, and bonuses. For what reason? Because that wise, competent, skilful cook picks up the sign of his own master’s preference.

“So too, bhikkhus, here some wise, competent, skilful bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating the body in the body, his mind becomes concentrated, his corruptions are abandoned, he picks up that sign. He dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating phenomena in phenomena, his mind becomes concentrated, his corruptions are abandoned, he picks up that sign.

“That wise, competent, skilful bhikkhu gains pleasant dwellings in this very life, and he gains mindfulness and clear comprehension. For what reason? Because, bhikkhus, that wise, competent, skilful bhikkhu picks up the sign of his own mind.”

Read this translation of Saṁyutta Nikāya 47.8 Sūdasutta: The Cook 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.

Or read a translation in Deutsch, বাংলা, Français, Magyar, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 47.29 Sirivaḍḍhasutta: Sirivaḍḍha

On one occasion the Venerable Ānanda was dwelling at Rajagaha, in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the householder Sirivaḍḍha was sick, afflicted, gravely ill. Then the householder Sirivaḍḍha addressed a man thus:

“Come, good man, approach the Venerable Ānanda, pay homage to him in my name with your head at his feet, and say: ‘Venerable sir, the householder Sirivaḍḍha is sick, afflicted, gravely ill; he pays homage to the Venerable Ānanda with his head at his feet.’ Then say: ‘It would be good, venerable sir, if the Venerable Ānanda would come to the residence of the householder Sirivaḍḍha out of compassion.’”

“Yes, master,” that man replied, and he approached the Venerable Ānanda, paid homage to him, sat down to one side, and delivered his message. The Venerable Ānanda consented by silence.

Then, in the morning, the Venerable Ānanda dressed and, taking bowl and robe, went to the residence of the householder Sirivaḍḍha. He then sat down in the appointed seat and said to the householder Sirivaḍḍha: “I hope you are bearing up, householder, I hope you are getting better. I hope your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned.”

“I am not bearing up, venerable sir, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned.”

“Well then, householder, you should train thus: ‘I will dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. I will dwell contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.’ It is in such a way that you should train.”

“Venerable sir, as to these four establishments of mindfulness taught by the Blessed One—these things exist in me, and I live in conformity with those things. I dwell, venerable sir, contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. And as to these five lower fetters taught by the Blessed One, I do not see any of these unabandoned in myself.”

“It is a gain for you, householder! It is well gained by you, householder! You have declared, householder, the fruit of nonreturning.”

Read this translation of Saṁyutta Nikāya 47.29 Sirivaḍḍhasutta: Sirivaḍḍha 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, বাংলা, Español, Français, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 1.33 Sādhusutta: Good

At Sāvatthī.

Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Because of stinginess and negligence
a gift is not given.
Wanting merit,
a smart person would give.”