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Below are suttas that have been sent in the past, starting with the most recent. To see the suttas published in a specific month, try using the Archive page.

AN 4.189 Sacchikaraṇīyasutta: Things to be Realized

“Mendicants, these four things should be realized. What four?

There are things to be realized with direct meditative experience. There are things to be realized with recollection. There are things to be realized with vision. There are things to be realized with wisdom.

What things are to be realized with direct meditative experience? The eight liberations.

What things are to be realized with recollection? Past lives.

What things are to be realized with vision? The passing away and rebirth of sentient beings.

What things are to be realized with wisdom? The ending of defilements.

These are the four things to be realized.”

For a definition of the eight liberations, see Mahāsakuludāyi MN77

Read this translation of Aṅguttara Nikāya 4.189 Sacchikaraṇīyasutta: Things to be Realized by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 68 From… Naḷakapānasutta: At Naḷakapāna

…“Is this what you think of me? ‘The Realized One has not given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why, after appraisal, he uses some things, endures some things, avoids some things, and dispels some things.’”

“No sir, we don’t think of you that way. We think of you this way: ‘The Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why, after appraisal, he uses some things, endures some things, avoids some things, and dispels some things.’”

“Good, good, Anuruddha and friends! The Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future. Just as a palm tree with its crown cut off is incapable of further growth, in the same way, the Realized One has given up the defilements so they are unable to arise in the future. That’s why, after appraisal, he uses some things, endures some things, avoids some things, and dispels some things.…

Read the entire translation of Majjhima Nikāya 68 Naḷakapānasutta: At Naḷakapāna 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 45.177 Nīvaraṇasutta: Hindrances

“Bhikkhus, there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. These are the five hindrances. This Noble Eightfold Path is to be developed for direct knowledge of these five hindrances, for the full understanding of them, for their utter destruction, for their abandoning.”

Read this translation of Saṁyutta Nikāya 45.177 Nīvaraṇasutta: Hindrances by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.51 Āvaraṇa Sutta: Obstacles

On one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, “Monks!”

“Yes, lord,” the monks responded to him.

The Blessed One said: “These five are obstacles, hindrances that overwhelm awareness and weaken discernment. Which five?

“Sensual desire is an obstacle, a hindrance that overwhelms awareness and weakens discernment. Ill will… Sloth & drowsiness… Restlessness & anxiety… Uncertainty is an obstacle, a hindrance that overwhelms awareness and weakens discernment. These are the five obstacles, hindrances that overwhelm awareness and weaken discernment. And when a monk has not abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is without strength and weak in discernment: For him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision—that is impossible.

“Suppose there were a river, flowing down from the mountains—going far, its current swift, carrying everything with it—and a man would open channels leading away from it on both sides, so that the current in the middle of the river would be dispersed, diffused, & dissipated; it wouldn’t go far, its current wouldn’t be swift, and it wouldn’t carry everything with it. In the same way, when a monk has not abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is without strength and weak in discernment: For him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision—that is impossible.

“Now, when a monk has abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is strong in discernment: For him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision—that is possible.

“Suppose there were a river, flowing down from the mountains—going far, its current swift, carrying everything with it—and a man would close the channels leading away from it on both sides, so that the current in the middle of the river would be undispersed, undiffused, & undissipated; it would go far, its current swift, carrying everything with it. In the same way, when a monk has abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is strong in discernment: For him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision—that is possible.”

Read this translation of Aṅguttara Nikāya 5.51 Āvaraṇa Sutta. Obstacles 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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AN 6.58 Āsavasutta: Defilements

“Mendicants, a mendicant with six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What six?

It’s a mendicant who, by restraint, has given up the defilements that should be given up by restraint. By using, they’ve given up the defilements that should be given up by using. By enduring, they’ve given up the defilements that should be given up by enduring. By avoiding, they’ve given up the defilements that should be given up by avoiding. By getting rid, they’ve given up the defilements that should be given up by getting rid. By developing, they’ve given up the defilements that should be given up by developing.

And what are the defilements that should be given up by restraint? Take a mendicant who, reflecting rationally, lives restraining the eye faculty. For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint. Reflecting rationally, they live restraining the ear faculty … the nose faculty … the tongue faculty … the body faculty … the mind faculty. For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint. These are called the defilements that should be given up by restraint.

And what are the defilements that should be given up by using? Take a mendicant who, reflecting rationally, makes use of robes: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.’ Reflecting rationally, they make use of almsfood: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ Reflecting rationally, they make use of lodgings: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’ Reflecting rationally, they make use of medicines and supplies for the sick: ‘Only for the sake of warding off the pains of illness and to promote good health.’ For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. These are called the defilements that should be given up by using.

And what are the defilements that should be given up by enduring? Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured. These are called the defilements that should be given up by enduring.

And what are the defilements that should be given up by avoiding? Take a mendicant who, reflecting rationally, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting rationally, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting. For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided. These are called the defilements that should be given up by avoiding.

And what are the defilements that should be given up by getting rid? Take a mendicant who, reflecting rationally, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. For the distressing and feverish defilements that might arise in someone who lives without getting rid of these things do not arise when they are gotten rid of. These are called the defilements that should be given up by getting rid.

And what are the defilements that should be given up by developing? Take a mendicant who, reflecting rationally, 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. For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed. These are called the defilements that should be given up by developing.

A mendicant with these six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

Read this translation of Aṅguttara Nikāya 6.58 Āsavasutta: Defilements by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 2.114–5: Perceiving Dhamma

114

“For these two, defilements grow. What two? One who perceives what is not the teaching as the teaching, and one who perceives the teaching as not the teaching. These are the two whose defilements grow.”

115

“For these two, defilements don’t grow. What two? One who perceives the teaching as the teaching, and one who perceives what is not the teaching as not the teaching. These are the two whose defilements don’t grow.”

Read this translation of Aṅguttara Nikāya 2.114–5 by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.170 Bhaddajisutta: With Bhaddaji

At one time Venerable Ānanda was staying near Kosambī, in Ghosita’s Monastery. Then Venerable Bhaddaji went up to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and Venerable Ānanda said to him:

“Reverend Bhaddaji, what is the best sight, the best sound, the best happiness, the best perception, and the best state of existence?”

“Reverend, there is this Divinity, the vanquisher, the unvanquished, the universal seer, the wielder of power. When you see the Divinity, that’s the best sight. There are the gods called ‘of streaming radiance’, who are drenched and steeped in pleasure. Every so often they feel inspired to exclaim: ‘Oh, what bliss! Oh, what bliss!’ When you hear that, it’s the best sound. There are the gods called ‘of universal beauty’. Since they’re truly content, they experience pleasure. This is the best happiness. There are the gods reborn in the dimension of nothingness. This is the best perception. There are the gods reborn in the dimension of neither perception nor non-perception. This is the best state of existence.”

“So, Venerable Bhaddaji, do you agree with what most people say about this?”

“Well, Venerable Ānanda, you’re very learned. Why don’t you clarify this yourself?”

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

“Yes, reverend,” Bhaddaji replied. Ānanda said this:

“What you see when the defilements end in the present life is the best sight. What you hear when the defilements end in the present life is the best sound. The happiness you feel when the defilements end in the present life is the best happiness. What you perceive when the defilements end in the present life is the best perception. The state of existence in which the defilements end in the present life is the best state of existence.”

Read this translation of Aṅguttara Nikāya 5.170 Bhaddajisutta: With Bhaddaji 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.

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Iti 56 Paṭhamaāsavasutta: Defilements (1st)

This was said by the Buddha, the Perfected One: that is what I heard.

“Mendicants, there are these three defilements. What three? The defilements of sensuality, desire to be reborn, and ignorance. These are the three defilements.”

The Buddha spoke this matter. On this it is said:

“Stilled, aware,
a mindful disciple of the Buddha
understands defilements,
the cause of defilements,

where they cease,
and the path that leads to their ending.
With the ending of defilements, a mendicant
is hungerless, quenched.”

This too is a matter that was spoken by the Blessed One: that is what I heard.

Read this translation of Itivuttaka 56 Paṭhamaāsavasutta: Defilements (1st) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 38.8 Āsavapañhāsutta: A Question About Defilements

At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka. Then the wanderer Jambukhādaka went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:

“Reverend Sāriputta, they speak of this thing called ‘defilement’. What is defilement?”

“Reverend, there are three defilements. The defilements of sensuality, desire to be reborn, and ignorance. These are the three defilements.”

“But, reverend, is there a path and a practice for completely understanding these three defilements?”

“There is, reverend.”

“Well, what is it?”

“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 path, this is the practice for completely understanding these three defilements.”

“This is a fine path, a fine practice, for completely understanding these three defilements. Just this much is enough to be diligent.”

Note: The above has been reconstructed from SN 38.1 and SN 38.3.

Read this translation of Saṁyutta Nikāya 38.8 Āsavapañhāsutta: A Question About Defilements by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 2.108: Remorseful

“For these two, defilements grow. What two? One who is remorseful over something they shouldn’t be, and one who isn’t remorseful over something they should be. These are the two whose defilements grow.”

Read this translation of Aṅguttara Nikāya 2.108 by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Thag 16.9 Anuruddhattheragāthā: Anuruddha

Leaving my mother and father behind,
as well as sisters, kinsmen, and brothers;
having given up the five sensual titillations,
Anuruddha practices absorption.

Surrounded by song and dance,
awakened by cymbals and gongs,
he did not find purification
while delighting in Māra’s domain.

But he has gone beyond all that,
and delights in the Buddha’s teaching.
Having crossed over the entire flood,
Anuruddha practices absorption.

Sights, sounds, tastes, smells,
and touches so delightful:
having crossed over these as well,
Anuruddha practices absorption.

Returning from almsround,
alone, without companion,
seeking rags from the dust heap,
Anuruddha is without defilements.

The thoughtful sage
selected rags from the dust heap;
he picked them up, washed, dyed, and wore them;
Anuruddha is without defilements.

The principles of someone
who has many wishes and is not content,
who socializes and is conceited,
are wicked and corrupting.

But someone who is mindful, few of wishes,
content and untroubled,
delighting in seclusion, joyful,
always resolute and energetic;

their principles are skillful,
leading to awakening;
they are without defilements—
so said the great seer.

“Knowing my thoughts,
the supreme Teacher in the world
came to me in a mind-made body,
using his psychic power.

He taught me more
than I had thought of.
The Buddha who loves non-proliferation
taught me non-proliferation.

Understanding that teaching,
I happily did his bidding.
I’ve attained the three knowledges,
and have fulfilled the Buddha’s instructions.

For the last fifty-five years
I have not lain down to sleep.
Twenty-five years have passed
since I eradicated drowsiness.”

“There was no more breathing
for the unaffected one of steady heart.
Imperturbable, committed to peace,
the Clear-eyed One was fully quenched.

He put up with painful feelings
without flinching.
The liberation of his heart
was like the extinguishing of a lamp.”

“Now these touches and the other four
are the last to be experienced by the sage;
nor will there be other phenomena
since the Buddha was fully quenched.

O Penelope, weaver of the web—
there’s no more abodes in the host of gods.
Transmigration through births is finished,
now there’ll be no more future lives.”

“The mendicant by whom the galaxy
with the age of the Divinity are known in an hour—
that master of psychic ability sees the gods
at the time they pass away and are reborn.”

“In the past I was Annabhāra,
a poor carrier of fodder.
I practiced as an ascetic,
the renowned Upariṭṭha.

Then I was reborn in the Sakyan clan,
where I was known as ‘Anuruddha’.
Surrounded by song and dance,
I was awakened by cymbals and gongs.

Then I saw the Buddha,
the Teacher, fearing nothing from any quarter;
filling my mind with confidence in him,
I went forth to homelessness.

I know my past lives,
the places I used to live.
I was born as Sakka,
and stayed among the thirty-three gods.

Seven times I was a king of men
ruling a kingdom,
victorious in the four quarters,
lord of the Black Plum Tree Land.
Without rod or sword,
I governed by principle.

Seven from here, seven from there—
fourteen transmigrations in all.
I shall remember my past lives:
at that time I stayed in the realm of the gods.

I have gained complete tranquility
in immersion with five factors.
Peaceful, serene,
my clairvoyance is purified.

Steady in five-factored absorption,
I know the passing away and rebirth of beings,
their coming and going,
their lives in this state and that.

I’ve served the teacher
and fulfilled the Buddha’s instructions.
The heavy burden is laid down,
the conduit to rebirth is eradicated.

In the Vajjian village of Veḷuva,
my life will come to an end.
Beneath a thicket of bamboos,
being undefiled, I will be fully extinguished.”

Note:
the Clear-eyed One = The Buddha
Divinity = Brahmā
Black Plum Tree Land = Jambudīpa (Indian sub-continent)

Read this translation of Theragāthā 16.9 Anuruddhattheragāthā: Anuruddha by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 9.36 Jhānasutta: Depending on Absorption

[Note: “Absorption” is the translation of jhāna. These are specific states of meditation, along with the others listed.]

“Mendicants, I say that

  1. the first absorption is a basis for ending the defilements.
  2. The second absorption is also a basis for ending the defilements.
  3. The third absorption is also a basis for ending the defilements.
  4. The fourth absorption is also a basis for ending the defilements.
  5. The dimension of infinite space is also a basis for ending the defilements.
  6. The dimension of infinite consciousness is also a basis for ending the defilements.
  7. The dimension of nothingness is also a basis for ending the defilements.
  8. The dimension of neither perception nor non-perception is also a basis for ending the defilements.
  9. The cessation of perception and feeling is also a basis for ending the defilements.

‘The first absorption is a basis for ending the defilements.’ That’s what I said, but why did I say it? Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to freedom from death: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. In the same way a noble disciple, quite secluded from sensual pleasures, enters and remains in the first absorption. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to freedom from death: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. ‘The first absorption is a basis for ending the defilements.’ That’s what I said, and this is why I said it.

‘The second absorption is also a basis for ending the defilements.’ …

‘The third absorption is also a basis for ending the defilements.’ …

‘The fourth absorption is also a basis for ending the defilements.’ …

‘The dimension of infinite space is also a basis for ending the defilements.’ That’s what I said, but why did I say it? Take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to freedom from death: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. In the same way, take a mendicant who enters and remains in the dimension of infinite space. … ‘The dimension of infinite space is a basis for ending the defilements.’ That’s what I said, and this is why I said it.

‘The dimension of infinite consciousness is a basis for ending the defilements.’ …

‘The dimension of nothingness is a basis for ending the defilements.’ That’s what I said, but why did I say it? Take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to freedom from death: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. In the same way, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to freedom from death: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. ‘The dimension of nothingness is a basis for ending the defilements.’ That’s what I said, and this is why I said it.

And so, mendicants, penetration to enlightenment extends as far as attainments with perception. But the two dimensions that depend on these—the dimension of neither perception nor non-perception, and the cessation of perception and feeling—are properly explained by mendicants who are skilled in these attainments and skilled in emerging from them, after they’ve entered them and emerged from them.”

Read this translation of Aṅguttara Nikāya 9.36 Jhānasutta: Depending on Absorption by Bhikkhu Sujato on SuttaCentral.net.

AN 5.52 Akusalarāsisutta: A Heap

“Bhikkhus, saying ‘a heap of the unwholesome,’ it is about the five hindrances that one could rightly say this. For the five hindrances are a complete heap of the unwholesome. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of dullness and drowsiness, the hindrance of restlessness and remorse, and the hindrance of doubt. Bhikkhus, saying ‘a heap of the unwholesome,’ it is about these five hindrances that one could rightly say this. For these five hindrances are a complete heap of the unwholesome.”

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AN 4.50 Upakkilesasutta: Corruptions

“Mendicants, these four corruptions obscure the sun and moon, so they don’t shine and glow and radiate. What four? Clouds … Fog … Smoke … An eclipse of Rāhu, lord of titans … These are four corruptions that obscure the sun and moon, so they don’t shine and glow and radiate.

In the same way, these four things corrupt ascetics and brahmins, so they don’t shine and glow and radiate. What four?

There are some ascetics and brahmins who drink beer and wine, not refraining from drinking beer and wine. This is the first thing that corrupts ascetics and brahmins …

There are some ascetics and brahmins who have sex, not refraining from sex. This is the second thing that corrupts ascetics and brahmins …

There are some ascetics and brahmins who accept gold and currency, not refraining from receiving gold and currency. This is the third thing that corrupts ascetics and brahmins …

There are some ascetics and brahmins who make a living the wrong way, not refraining from wrong livelihood. This is the fourth thing that corrupts ascetics and brahmins …

These are four things that corrupt ascetics and brahmins, so they don’t shine and glow and radiate.

Some ascetics and brahmins
are plagued by greed and hate;
men shrouded by ignorance,
enjoying things that seem pleasant.

Drinking beer and wine,
having sex,
accepting currency and gold:
they’re ignorant.
Some ascetics and brahmins
make a living the wrong way.

These corruptions were spoken of
by the Buddha, kinsman of the Sun.
When corrupted by these,
some ascetics and brahmins
don’t shine or glow.
Impure, dirty creatures,

shrouded in darkness,
bondservants of craving, full of attachments,
swell the horrors of the charnel ground,
taking up future lives.”

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Thig 9.1 Vaḍḍhamātutherīgāthā: Vaḍḍha’s Mother

[Note: Sometimes, as in today’s selection, the verses in the Theri and Theragatha are a conversation.]

“Vaḍḍha, please never ever
get entangled in the world.
My child, do not partake
in suffering again and again.

For happy dwell the sages, Vaḍḍha,
unstirred, their doubts cut off,
cooled and tamed,
and free of defilements.

Vaḍḍha, foster the path
that the seers have walked,
for the attainment of vision,
and for making an end of suffering.”

“Mother, you speak with such assurance
to me on this matter.
My dear mom, I can’t help thinking
that no entanglements are found in you.”

“Vaḍḍha, not a jot or a skerrick
of entanglement is found in me
for any conditions at all,
whether low, high, or middling.

All defilements are ended for me,
meditating and diligent.
I’ve attained the three knowledges
and fulfilled the Buddha’s instructions.”

“Oh so excellent was the goad
my mother spurred me with!
Owing to her compassion, she spoke
verses on the ultimate goal.

On hearing her words,
advised by my mother,
I was struck with righteous urgency
for the sake of sanctuary from the yoke.

Striving, resolute,
tireless all day and night,
urged on by my mother,
I realized supreme peace.

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Iti 111 Sampannasīlasutta: Accomplishment in Ethics

This was said by the Buddha, the Perfected One: that is what I heard.

“Mendicants, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.

When you’ve done this, what more is there to do?

Suppose a mendicant has got rid of desire and ill will while walking, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when walking.

Suppose a mendicant has got rid of desire and ill will while standing …

sitting …

or when lying down while awake. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when lying down while awake.”

The Buddha spoke this matter. On this it is said:

“Carefully walking, carefully standing,
carefully sitting, carefully lying;
a mendicant carefully bends their limbs,
and carefully extends them.

Above, below, all round,
as far as the earth extends;
they scrutinize the rise and fall
of phenomena such as the aggregates.

Meditating diligently like this,
peaceful, not restless,
training in what leads to serenity of heart,
always staying mindful;
they call such a mendicant
‘always determined’.”

This too is a matter that was spoken by the Blessed One: that is what I heard.

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SN 22.60 Mahālisutta: With Mahāli

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then Mahāli the Licchavi went up to the Buddha … and said to him:

“Sir, Pūraṇa Kassapa says this: ‘There is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason. There’s no cause or reason for the purification of sentient beings. Sentient beings are purified without cause or reason.’ What does the Buddha say about this?”

“Mahāli, there is a cause and reason for the corruption of sentient beings. Sentient beings are corrupted with cause and reason. There is a cause and reason for the purification of sentient beings. Sentient beings are purified with cause and reason.”

“But sir, what is the cause and reason for the corruption of sentient beings? How are sentient beings corrupted with cause and reason?”

“Mahāli, if form were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. But because form is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. Since they are aroused by it, they’re caught up in it, and so they become corrupted. This is a cause and reason for the corruption of sentient beings. This is how sentient beings are corrupted with cause and reason.

If feeling …

perception …

choices …

consciousness were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. But because consciousness is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. Since they are aroused by it, they’re caught up in it, and so they become corrupted. This is a cause and reason for the corruption of sentient beings. This is how sentient beings are corrupted with cause and reason.”

“But sir, what is the cause and reason for the purification of sentient beings? How are sentient beings purified with cause and reason?”

“Mahāli, if form was perfectly pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because form is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. Being disillusioned, desire fades away. When desire fades away they are purified. This is a cause and reason for the purification of sentient beings. This is how sentient beings are purified with cause and reason.

If feeling …

perception …

choices …

consciousness was perfectly pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because consciousness is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. Being disillusioned, desire fades away. When desire fades away they are purified. This is a cause and reason for the purification of sentient beings. This is how sentient beings are purified with cause and reason.”

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DN 10 From… Subhasutta: With Subha

[NOTE: Today’s selection is from a much longer sutta. If you would like to read this in the context of that sutta, you can start here.]

…When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence.

Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

Suppose a man who has gotten into debt were to apply himself to work, and his efforts proved successful. He would pay off the original loan and have enough left over to support his partner. Thinking about this, he’d be filled with joy and happiness.

Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. But after some time they’d recover from that illness, and regain their appetite and their strength. Thinking about this, they’d be filled with joy and happiness.

Suppose a person was imprisoned in a jail. But after some time they were released from jail, safe and sound, with no loss of wealth. Thinking about this, they’d be filled with joy and happiness.

Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. But after some time they’d be freed from servitude. They would be their own master, not indentured to another, an emancipated individual able to go where they wish. Thinking about this, they’d be filled with joy and happiness.

Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. Thinking about this, they’d be filled with joy and happiness.

In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing.

But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last.

Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.…

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AN 3.93 Pavivekasutta: Seclusion

“Mendicants, wanderers of other religions advocate three kinds of seclusion. What three? Seclusion in robes, almsfood, and lodgings.

Wanderers of other religions advocate this kind of seclusion in robes. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. This is what wanderers of other religions advocate for seclusion in robes.

Wanderers of other religions advocate this kind of seclusion in almsfood. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. This is what the wanderers of other religions advocate for seclusion in almsfood.

Wanderers of other religions advocate this kind of seclusion in lodgings. They stay in a wilderness, at the root of a tree, in a charnel ground, a forest, the open air, a heap of straw, or a threshing-hut. This is what wanderers of other religions advocate for seclusion in lodgings. These are the three kinds of seclusion that wanderers of other religions advocate.

In this teaching and training, there are three kinds of seclusion for a mendicant. What three? Firstly, a mendicant is ethical, giving up unethical conduct, being secluded from it. They have right view, giving up wrong view, being secluded from it. They’ve ended defilements, giving up defilements, being secluded from them. When a mendicant has these three kinds of seclusion, they’re called a mendicant who has reached the peak and the pith, being pure and consolidated in the core.

When a farmer’s rice field is ripe, they’d have the rice cut swiftly, gathered swiftly, transported swiftly, made into heaps swiftly, threshed swiftly, the straw removed swiftly, winnowed swiftly, brought over swiftly, pounded swiftly, and have the husks removed swiftly. In this way that farmer’s crop would reach the peak and the pith, being pure and consolidated in the core.

In the same way, when a mendicant is ethical, giving up unethical conduct, being secluded from it; when they have right view, giving up wrong view, being secluded from it; when they’ve ended defilements, giving up defilements, being secluded from them: they’re called a mendicant who has reached the peak and the pith, being pure and consolidated in the core.”

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AN 10.122 Āsavakkhayasutta: The Ending of Defilements

“Mendicants, these ten things, when developed and cultivated, lead to the ending of defilements. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These ten things, when developed and cultivated, lead to the ending of defilements.”

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Dhp 252-253 From… Malavagga: Impurity

  1. Easily seen is the fault of others, but one’s own fault is difficult to see. Like chaff one winnows another’s faults, but hides one’s own, even as a crafty fowler hides behind sham branches.
  2. He who seeks another’s faults, who is ever censorious — his cankers grow. He is far from destruction of the cankers.

Note: Here “cankers” is the translation of āsava, also translated as taints or defilements.

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SN 10.3 Sūcilomasutta: With Spiky

At one time the Buddha was staying near Gayā on the cut-stone ledge in the haunt of Spiky the native spirit.

Now at that time the native spirits Shaggy and Spiky were passing by not far from the Buddha.

So Shaggy said to Spiky, “That’s an ascetic.”

“That’s no ascetic, he’s a faker! I’ll soon find out whether he’s an ascetic or a faker.”

Then Spiky went up to the Buddha and leaned up against his body, but the Buddha pulled away.

Then Spiky said to the Buddha, “Are you afraid, ascetic?”

“No, good sir, I’m not afraid. But your touch is nasty.”

“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 Divinities, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.”

“Where do greed and hate come from?
From where spring discontent, desire, and terror?
Where do the mind’s thoughts originate,
like a crow let loose by boys.”

“Greed and hate come from here;
from here spring discontent, desire, and terror;
here’s where the mind’s thoughts originate,
like a crow let loose by boys.

Born of affection, originating in oneself,
like the shoots from a banyan’s trunk;
the many kinds of attachment to sensual pleasures
are like camel’s foot creeper
creeping through the woods.

Those who understand where they come from
get rid of them—listen up, spirit!
They cross this flood so hard to cross,
not crossed before, so as to not be reborn.”

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SN 46.33 Upakkilesasutta: Corruptions

Saṁyutta Nikāya
Connected Discourses on the Factors of Enlightenment
46.33. Corruptions

“Bhikkhus, there are these five corruptions of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work. What five? Iron is a corruption of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work. Copper is a corruption of gold … Tin is a corruption of gold … Lead is a corruption of gold … Silver is a corruption of gold.… These are the five corruptions of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work.

“So too, bhikkhus, there are these five corruptions of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints. What five? Sensual desire is a corruption of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints. Ill will is a corruption of the mind … Sloth and torpor are a corruption of the mind … Restlessness and remorse are a corruption of the mind … Doubt is a corruption of the mind…. These are the five corruptions of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints.”

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AN 3.121 Dutiyasoceyyasutta: Purity (2nd)

“Mendicants, there are these three kinds of purity. What three? Purity of body, speech, and mind.

And what is purity of body? It’s when a mendicant doesn’t kill living creatures, steal, or have sex. This is called ‘purity of body’.

And what is purity of speech? It’s when a mendicant doesn’t use speech that’s false, divisive, harsh, or nonsensical. This is called ‘purity of speech’.

And what is purity of mind?

It’s when a mendicant who has sensual desire in them understands ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

When they have ill will in them they understand ‘I have ill will in me’; and when they don’t have ill will in them they understand ‘I don’t have ill will in me’. They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

When they have dullness and drowsiness in them they understand ‘I have dullness and drowsiness in me’; and when they don’t have dullness and drowsiness in them they understand ‘I don’t have dullness and drowsiness in me’. They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.

When they have restlessness and remorse in them they understand ‘I have restlessness and remorse in me’; and when they don’t have restlessness and remorse in them they understand ‘I don’t have restlessness and remorse in me’. They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.

When they have doubt in them they understand ‘I have doubt in me’; and when they don’t have doubt in them they understand ‘I don’t have doubt in me’. They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

This is called ‘purity of mind’.

These are the three kinds of purity.

Purity of body, purity of speech,
and undefiled purity of heart.
A pure person, blessed with purity,
has washed off all bad things, they say.”

Read this translation of Aṅguttara Nikāya 3.121 Dutiyasoceyyasutta: Purity (2nd) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.193 Saṅgāravasutta: With Saṅgārava

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

“What is the cause, worthy 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.

Furthermore, when your heart is overcome and mired in ill will … 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 heated by fire, boiling and bubbling. 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 ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in dullness and drowsiness … 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 overgrown with moss and aquatic plants. 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 dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in restlessness and remorse … 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 stirred by the wind, churning, swirling, and rippling. 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 restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in doubt … 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 cloudy, murky, and muddy, hidden in the darkness. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt 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.

There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not heated by a fire, boiling and bubbling. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not overgrown with moss and aquatic plants. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not stirred by the wind, churning, swirling, and rippling. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s transparent, clear, and unclouded, brought into the light. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

This is the cause, brahmin, this is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. And this is why sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced.”

“Excellent, worthy Gotama! 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, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Read this translation of Aṅguttara Nikāya 5.193 Saṅgāravasutta: With Saṅgārava by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 9.1 Sambodhisutta: Awakening

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

“Mendicants, if wanderers of other religions were to ask: ‘Reverends, what is the vital condition for the development of the awakening factors?’ How would you answer them?”

“Our teachings are rooted in the Buddha. … The mendicants will listen and remember it.”

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

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

“Mendicants, if wanderers of other religions were to ask: ‘Reverends, what is the vital condition for the development of the awakening factors?’ You should answer them:

‘It’s when a mendicant has good friends, companions, and associates. This is the first vital condition for the development of the awakening factors.

Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is the second vital condition for the development of the awakening factors.

Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. This is the third vital condition for the development of the awakening factors.

Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the fourth vital condition for the development of the awakening factors.

Furthermore, a mendicant 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 the fifth vital condition for the development of the awakening factors.’

A mendicant with good friends, companions, and associates can expect to be ethical …

A mendicant with good friends, companions, and associates can expect to take part in talk about self-effacement that helps open the heart …

A mendicant with good friends, companions, and associates can expect to live with energy roused up …

A mendicant with good friends, companions, and associates can expect to be wise …

But then, a mendicant grounded on these five things should develop four further things. They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. When you perceive impermanence, the perception of not-self becomes stabilized. Perceiving not-self, you uproot the conceit ‘I am’ and attain extinguishment in this very life.”

Read this translation of Aṅguttara Nikāya 9.1 Sambodhisutta: Awakening 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.

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SN 1.11 Nandanasutta: The Garden of Delight

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

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

“Once upon a time, mendicants, a certain deity of the company of the thirty-three was amusing themselves in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. On that occasion they recited this verse:

‘They don’t know pleasure
who don’t see the Garden of Delight!
It’s the abode of lordly gods,
the glorious host of Thirty!’

When they had spoken, another deity replied with this verse:

‘Fool, don’t you understand
the saying of the perfected ones:
All conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their stilling is blissful.’”

Read this translation of Saṁyutta Nikāya 1.11 Nandanasutta: The Garden of Delight by Bhikkhu Sujato 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 36.11 Rahogatasutta: In Private

[Note: “Absorption” is the translation of the Pāli word jhāna.

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

“Just now, sir, as I was in private retreat this thought came to mind. The Buddha has spoken of three feelings. Pleasant, painful, and neutral feeling. These are the three feelings the Buddha has spoken of.

But the Buddha has also said: ‘Suffering includes whatever is felt.’ What was the Buddha referring to when he said this?”

“Good, good, mendicant! I have spoken of these three feelings. Pleasant, painful, and neutral feeling. These are the three feelings I have spoken of.

But I have also said: ‘Suffering includes whatever is felt.’

When I said this I was referring to the impermanence of conditions, to the fact that conditions are liable to end, vanish, fade away, cease, and perish.

But I have also explained the progressive cessation of conditions. For someone who has attained the first absorption, speech has ceased. For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. For someone who has attained the third absorption, rapture has ceased. For someone who has attained the fourth absorption, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. For a mendicant who has ended the defilements, greed, hate, and delusion have ceased.

And I have also explained the progressive stilling of conditions. For someone who has attained the first absorption, speech has stilled. For someone who has attained the second absorption, the placing of the mind and keeping it connected have stilled. … For someone who has attained the cessation of perception and feeling, perception and feeling have stilled. For a mendicant who has ended the defilements, greed, hate, and delusion have stilled.

There are these six levels of tranquility. For someone who has attained the first absorption, speech has been tranquilized. For someone who has attained the second absorption, the placing of the mind and keeping it connected have been tranquilized. For someone who has attained the third absorption, rapture has been tranquilized. For someone who has attained the fourth absorption, breathing has been tranquilized. For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized. For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.”

Read this translation of Saṁyutta Nikāya 36.11 Rahogatasutta: In Private by Bhikkhu Sujato 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 35.93 Dutiyadvayasutta: A Duality (2nd)

“Mendicants, consciousness exists dependent on a duality. And what is that duality?

Eye consciousness arises dependent on the eye and sights. The eye is impermanent, decaying, and perishing. Sights are impermanent, decaying, and perishing. So this duality is tottering and toppling; it’s impermanent, decaying, and perishing. Eye consciousness is impermanent, decaying, and perishing. And the causes and reasons that give rise to eye consciousness are also impermanent, decaying, and perishing. But since eye consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?

The meeting, coming together, and joining together of these three things is called eye contact. Eye contact is also impermanent, decaying, and perishing. And the causes and reasons that give rise to eye contact are also impermanent, decaying, and perishing. But since eye contact has arisen dependent on conditions that are impermanent, how could it be permanent?

Contacted one feels; contacted one intends; contacted one perceives. So these things too are tottering and toppling; they’re impermanent, decaying, and perishing.

Ear consciousness … Nose consciousness … Tongue consciousness … Body consciousness …

Mind consciousness arises dependent on the mind and ideas. The mind is impermanent, decaying, and perishing. Ideas are impermanent, decaying, and perishing. So this duality is tottering and toppling; it’s impermanent, decaying, and perishing. Mind consciousness is impermanent, decaying, and perishing. And the causes and reasons that give rise to mind consciousness are also impermanent, decaying, and perishing. But since mind consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?

The meeting, coming together, and joining together of these three things is called mind contact. Mind contact is also impermanent, decaying, and perishing. And the causes and reasons that give rise to mind contact are also impermanent, decaying, and perishing. But since mind contact has arisen dependent on conditions that are impermanent, how could it be permanent?

Contacted one feels; contacted one intends; contacted one perceives. So these things too are tottering and toppling; they’re impermanent, decaying, and perishing.

This is how consciousness exists dependent on a duality.”

Read this translation of Saṁyutta Nikāya 35.93 Dutiyadvayasutta: A Duality (2nd) 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 12.46 Aññatarabrāhmaṇasutta: A Certain Brahmin

At Sāvatthī.

Then a certain 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:

“Master Gotama, does the person who does the deed experience the result?”

“‘The person who does the deed experiences the result’: this is one extreme, brahmin.”

“Then does one person do the deed and another experience the result?”

“‘One person does the deed and another experiences the result’: this is the second extreme.

Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices.

Choices are a condition for consciousness. … (complete as in SN12.1)That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease … That is how this entire mass of suffering ceases.’”

When he said this, the brahmin 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 12.46 Aññatarabrāhmaṇasutta: A Certain Brahmin 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.

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