Samyutta Nikāya – Page 6 – Daily Sutta Reading

SN 45.152 Rukkhasutta: Trees

“Mendicants, suppose a tree slants, slopes, and inclines to the east. If it was cut off at the root, where would it fall?”

“Sir, it would fall in the direction that it slants, slopes, and inclines.”

“In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

Read this translation of Saṁyutta Nikāya 45.152 Rukkhasutta: Trees 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 36.6 Sallasutta: The Dart

“Bhikkhus, the uninstructed worldling feels a pleasant feeling, a painful feeling, and a neither-painful-nor-pleasant feeling. The instructed noble disciple too feels a pleasant feeling, a painful feeling, and a neither-painful-nor-pleasant feeling. Therein, bhikkhus, what is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling?”

“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it.”

“Then listen and attend closely, bhikkhus, I will speak.”

“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:

“Bhikkhus, when the uninstructed worldling is being contacted by a painful feeling, he sorrows, grieves, and laments; he weeps beating his breast and becomes distraught. He feels two feelings—a bodily one and a mental one. Suppose they were to strike a man with a dart, and then they would strike him immediately afterwards with a second dart, so that the man would feel a feeling caused by two darts. So too, when the uninstructed worldling is being contacted by a painful feeling … he feels two feelings—a bodily one and a mental one.

“Being contacted by that same painful feeling, he harbours aversion towards it. When he harbours aversion towards painful feeling, the underlying tendency to aversion towards painful feeling lies behind this. Being contacted by painful feeling, he seeks delight in sensual pleasure. For what reason? Because the uninstructed worldling does not know of any escape from painful feeling other than sensual pleasure. When he seeks delight in sensual pleasure, the underlying tendency to lust for pleasant feeling lies behind this. He does not understand as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of these feelings. When he does not understand these things, the underlying tendency to ignorance in regard to neither-painful-nor-pleasant feeling lies behind this.

“If he feels a pleasant feeling, he feels it attached. If he feels a painful feeling, he feels it attached. If he feels a neither-painful-nor-pleasant feeling, he feels it attached. This, bhikkhus, is called an uninstructed worldling who is attached to birth, aging, and death; who is attached to sorrow, lamentation, pain, displeasure, and despair; who is attached to suffering, I say.

“Bhikkhus, when the instructed noble disciple is contacted by a painful feeling, he does not sorrow, grieve, or lament; he does not weep beating his breast and become distraught. He feels one feeling—a bodily one, not a mental one. Suppose they were to strike a man with a dart, but they would not strike him immediately afterwards with a second dart, so that the man would feel a feeling caused by one dart only. So too, when the instructed noble disciple is contacted by a painful feeling … he feels one feeling—a bodily one, not a mental one.

“Being contacted by that same painful feeling, he harbours no aversion towards it. Since he harbours no aversion towards painful feeling, the underlying tendency to aversion towards painful feeling does not lie behind this. Being contacted by painful feeling, he does not seek delight in sensual pleasure. For what reason? Because the instructed noble disciple knows of an escape from painful feeling other than sensual pleasure. Since he does not seek delight in sensual pleasure, the underlying tendency to lust for pleasant feeling does not lie behind this. He understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of these feelings. Since he understands these things, the underlying tendency to ignorance in regard to neither-painful-nor-pleasant feeling does not lie behind this.

“If he feels a pleasant feeling, he feels it detached. If he feels a painful feeling, he feels it detached. If he feels a neither-painful-nor-pleasant feeling, he feels it detached. This, bhikkhus, is called a noble disciple who is detached from birth, aging, and death; who is detached from sorrow, lamentation, pain, displeasure, and despair; who is detached from suffering, I say.

“This, bhikkhus, is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling.”

The wise one, learned, does not feel
The pleasant and painful mental feeling.
This is the great difference between
The wise one and the worldling.

For the learned one who has comprehended Dhamma,
Who clearly sees this world and the next,
Desirable things do not provoke his mind,
Towards the undesired he has no aversion.

For him attraction and repulsion no more exist;
Both have been extinguished, brought to an end.
Having known the dust-free, sorrowless state,
The transcender of existence rightly understands.

Read this translation of Saṁyutta Nikāya 36.6 Sallasutta: The Dart by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, DhammaTalks.org or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 47.19 Sedakasutta: Sedaka

On one occasion the Blessed One was dwelling among the Sumbhas, where there was a town of the Sumbhas named Sedaka. There the Blessed One addressed the bhikkhus thus:

“Bhikkhus, once in the past an acrobat set up his bamboo pole and addressed his apprentice Medakathalika thus: ‘Come, dear Medakathalika, climb the bamboo pole and stand on my shoulders.’ Having replied, ‘Yes, teacher,’ the apprentice Medakathalika climbed up the bamboo pole and stood on the teacher’s shoulders. The acrobat then said to the apprentice Medakathalika: ‘You protect me, dear Medakathalika, and I’ll protect you. Thus guarded by one another, protected by one another, we’ll display our skills, collect our fee, and get down safely from the bamboo pole.’ When this was said, the apprentice Medakathalika replied: ‘That’s not the way to do it, teacher. You protect yourself, teacher, and I’ll protect myself. Thus, each self-guarded and self-protected, we’ll display our skills, collect our fee, and get down safely from the bamboo pole.’

“That’s the method there,” the Blessed One said. “It’s just as the apprentice Medakathalika said to the teacher. ‘I will protect myself,’ bhikkhus: thus should the establishments of mindfulness be practised. ‘I will protect others,’ bhikkhus: thus should the establishments of mindfulness be practised. Protecting oneself, bhikkhus, one protects others; protecting others, one protects oneself.

“And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.

“And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, lovingkindness, and sympathy. It is in such a way that by protecting others one protects oneself.

“‘I will protect myself,’ bhikkhus: thus should the establishments of mindfulness be practised. ‘I will protect others,’ bhikkhus: thus should the establishments of mindfulness be practised. Protecting oneself, bhikkhus, one protects others; protecting others, one protects oneself.”

Read this translation of Saṁyutta Nikāya 47.19 Sedakasutta: Sedaka 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.

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SN 20.7 Āṇi Sutta: The Peg

Staying near Sāvatthī. “Monks, there once was a time when the Dasārahas had a large drum called ‘Summoner.’ Whenever Summoner was split, the Dasārahas inserted another peg in it, until the time came when Summoner’s original wooden body had disappeared and only a conglomeration of pegs remained.

“In the same way, in the course of the future there will be monks who won’t listen when discourses that are words of the Tathāgata—deep, deep in their meaning, transcendent, connected with emptiness—are being recited. They won’t lend ear, won’t set their hearts on knowing them, won’t regard these teachings as worth grasping or mastering. But they will listen when discourses that are literary works—the works of poets, elegant in sound, elegant in rhetoric, the work of outsiders, words of disciples—are recited. They will lend ear and set their hearts on knowing them. They will regard these teachings as worth grasping & mastering.

“In this way the disappearance of the discourses that are words of the Tathāgata—deep, deep in their meaning, transcendent, connected with emptiness—will come about.

“Thus you should train yourselves: ‘We will listen when discourses that are words of the Tathāgata—deep, deep in their meaning, transcendent, connected with emptiness—are being recited. We will lend ear, will set our hearts on knowing them, will regard these teachings as worth grasping & mastering.’ That’s how you should train yourselves.”

SN 48.54 Padasutta: Footprints

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

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

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

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SN 10.12 Āḷavakasutta: With Āḷavaka

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

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

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

“Get in, ascetic!”

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

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

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

“Get in, ascetic!”

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

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

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

“Get in, ascetic!”

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

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

“Get out, ascetic!”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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SN 22.27 Dutiyaassādasutta: Gratification (2)

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

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

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

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

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

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

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

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SN 37.34 Vaḍḍhīsutta: Growth

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

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

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SN 1.23 Jaṭāsutta: Tangle

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

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

The Blessed One:

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

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

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

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

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SN 1.13 Natthiputtasamasutta: None Equal to That for a Son

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

The Blessed One:

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

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

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SN 46.45 Paññavantasutta: Wise

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

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

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SN 48.9 Paṭhamavibhaṅgasutta: Analysis (1st)

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

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

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

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

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

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

These are the five faculties.”

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SN 55.14 Duggatibhayasutta: Fear of the Bad Place

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

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

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

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

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

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

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SN 56.102–113 Paṁsu Suttas: Dust

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

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

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

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

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

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

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

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

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SN 19.1 Aṭṭhisutta: A Skeleton

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

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

“Yes, reverend,” Lakkhaṇa replied.

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

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

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

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

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

Then the Buddha said to the mendicants:

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

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

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

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SN 20.8 Kaliṅgarasutta: Wood Blocks

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

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

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

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

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

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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.”

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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.

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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. …”

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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.”

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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.”

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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.…

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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.”

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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.…

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SN 45.2 Upaḍḍhasutta: Half the Holy Life

[Note: Often just a single line of the Buddha’s response to Ven. Ananda is quoted from this sutta. But it’s important to remember the detailed meaning that the Buddha reveals.]

Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans where there was a town of the Sakyans named Nagaraka. Then the Venerable Ānanda approached the Blessed One. Having approached, he paid homage to the Blessed One, sat down to one side, and said to him:

“Venerable sir, this is half of the holy life, that is, good friendship, good companionship, good comradeship.”

“Not so, Ānanda! Not so, Ānanda! This is the entire holy life, Ānanda, that is, good friendship, good companionship, good comradeship. When a bhikkhu has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path.

“And how, Ānanda, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the Noble Eightfold Path? Here, Ānanda, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right intention … right speech … right action … right livelihood … right effort … right mindfulness … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, Ānanda, that a bhikkhu who has a good friend, a good companion, a good comrade, develops and cultivates the Noble Eightfold Path.

“By the following method too, Ānanda, it may be understood how the entire holy life is good friendship, good companionship, good comradeship: by relying upon me as a good friend, Ānanda, beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair. By this method, Ānanda, it may be understood how the entire holy life is good friendship, good companionship, good comradeship.”

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SN 45.161 From… Esanāsutta: Searches

[Note: This is an abbreviated version of an already abbreviated text. You can read the original on SuttaCentral.net]

At Sāvatthī.

“Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches.

The noble eightfold path should be developed to directly know these three searches. What is the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go.

This is the noble eightfold path that should be developed to directly know these three searches.”

“Mendicants, there are these three searches. What three? …

The noble eightfold path should be developed to directly know these three searches. What is the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion.…

“Mendicants, there are these three searches. What three? …

The noble eightfold path should be developed to directly know these three searches. What is the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which slants, slopes, and inclines to extinguishment.…

…

The noble eightfold path should be developed to completely understand …”

The noble eightfold path should be developed to finish …”

The noble eightfold path should be developed to give up …”

Read the entire translation of Saṁyutta Nikāya 45.161 Esanāsutta: Searches 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 45.4 Jāṇussoṇibrāhmaṇasutta: Regarding the Brahmin Jāṇussoṇi

At Sāvatthī.

Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw the brahmin Jāṇussoṇi driving out of Sāvatthī in a splendid all-white chariot drawn by mares. The yoked horses were pure white, as were the ornaments, chariot, upholstery, reins, goad, and canopy. And his turban, robes, sandals were white, as was the chowry fanning him.

When people saw it they exclaimed, “Wow! That’s a Brahmā vehicle! It’s a vehicle fit for Brahmā!”

Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened, adding, “Sir, can you point out a Brahmā vehicle in this teaching and training?”

“I can, Ānanda,” said the Buddha.

“These are all terms for the noble eightfold path: ‘vehicle of Brahmā’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.

When right view is developed and cultivated it culminates with the removal of greed, hate, and delusion. When right thought … right speech … right action … right livelihood … right effort … right mindfulness … right immersion is developed and cultivated it culminates with the removal of greed, hate, and delusion.

This is a way to understand how these are all terms for the noble eightfold path: ‘vehicle of Brahmā’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.”

That is what the Buddha said.

Then the Holy One, the Teacher, went on to say:

“Its qualities of faith and wisdom
are always yoked to the shaft.
Conscience is its pole, mind its strap,
and mindfulness its careful driver.

The chariot’s equipped with ethics,
its axle is absorption, and energy its wheel.
Equanimity and immersion are the carriage-shaft,
and it’s upholstered with desirelessness.

Good will, harmlessness, and seclusion
are its weapons,
patience its shield and armor,
as it rolls on to sanctuary from the yoke.

This supreme Brahmā vehicle
arises in oneself.
The wise leave the world in it,
sure of winning the victory.”

Read this translation of Saṁyutta Nikāya 45.4 Jāṇussoṇibrāhmaṇasutta: Regarding the Brahmin Jāṇussoṇi 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.

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SN 14.28 Aṭṭhaṅgikasutta: The Eightfold Path

At Sāvatthī.

“Mendicants, sentient beings come together and converge because of an element: those of wrong view with those of wrong view … wrong thought … wrong speech … wrong action … wrong livelihood … wrong effort … wrong mindfulness … wrong immersion …

Those who have right view … right thought … right speech … right action … right livelihood … right effort … right mindfulness … right immersion with those who have right immersion.”

Read this translation of Saṁyutta Nikāya 14.28 Aṭṭhaṅgikasutta: The Eightfold Path by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 45.160 Nadīsutta: A River

“Mendicants, suppose that, although the Ganges river slants, slopes, and inclines to the east, a large crowd were to come along with a spade and basket, saying: ‘We’ll make this Ganges river slant, slope, and incline to the west!’

What do you think, mendicants? Would they succeed?”

“No, sir. Why is that? The Ganges river slants, slopes, and inclines to the east. It’s not easy to make it slant, slope, and incline to the west. That large crowd will eventually get weary and frustrated.”

“In the same way, while a mendicant develops and cultivates the noble eightfold path, if rulers or their ministers, friends or colleagues, relatives or family should invite them to accept wealth, saying: ‘Please, mister, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’ It’s quite impossible for a mendicant who develops and cultivates the noble eightfold path to resign the training and return to a lesser life. Why is that? Because for a long time that mendicant’s mind has slanted, sloped, and inclined to seclusion. So it’s impossible for them to return to a lesser life.

And how does a mendicant develop the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant develops and cultivates the noble eightfold path.”

Read this translation of Saṁyutta Nikāya 45.160 Nadīsutta: A River 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 45.27 Kumbhasutta: Pots

At Sāvatthī.

“A pot without a stand is easy to overturn, but if it has a stand it’s hard to overturn. In the same way, a mind without a stand is easy to overturn, but if it has a stand it’s hard to overturn.

And what’s the stand for the mind? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the stand for the mind.

A pot without a stand is easy to overturn, but if it has a stand it’s hard to overturn. In the same way, a mind without a stand is easy to overturn, but if it has a stand it’s hard to overturn.”

Read this translation of Saṁyutta Nikāya 45.27 Kumbhasutta: Pots 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.

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