Suttas – Daily Sutta Reading

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.

SN 45.155 Ākāsasutta: The Sky

“Bhikkhus, just as various winds blow in the sky—easterly winds, westerly winds, northerly winds, southerly winds, dusty winds and dustless winds, cold winds and hot winds, gentle winds and strong winds —so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, then for him

the four establishments of mindfulness go to fulfilment by development;
the four right strivings go to fulfilment by development;
the four bases for spiritual power go to fulfilment by development;
the five spiritual faculties go to fulfilment by development;
the five powers go to fulfilment by development;
the seven factors of enlightenment go to fulfilment by development.

“And how is this so? Here, bhikkhus, a bhikkhu develops right view … 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, bhikkhus, that when a bhikkhu develops and cultivates the Noble Eightfold Path, then for him the four establishments of mindfulness … the seven factors of enlightenment go to fulfilment by development.”

Read this translation of Saṁyutta Nikāya 45.155 Ākāsasutta: The Sky by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

All translations on this site by Bhikkhu Bodhi are licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License. Bhikkhu Bodhi, The Middle Length Discourses of the Buddha (Wisdom Publications, 2009), The Connected Discourses of the Buddha (Wisdom Publications, 2000), The Numerical Discourses of the Buddha (Wisdom Publications, 2012).

AN 4.205 Aṭṭhaṅgikasutta: Eightfold

“Mendicants, I will teach you a bad person and a worse person, a good person and a better person.

And what is a bad person? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called a bad person.

And what is a worse person? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. And they encourage others in these same qualities. This is called a worse person.

And what is a good person? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called a good person.

And what is a better person? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. And they encourage others in these same qualities. This is called a better person.”

Read this translation of Aṅguttara Nikāya 4.205 Aṭṭhaṅgikasutta: Eightfold 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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Copyright: Creative Commons Zero (CC0) To the extent possible under law, Bhikkhu Sujato has waived all copyright and related or neighboring rights to his own translations on SuttaCentral.net. This work is published from Australia.

AN 3.62 Bhayasutta: Perils

“Bhikkhus, the uninstructed worldling speaks of these three perils that separate mother and son. What three?

(1) “There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, the mother does not find her son and the son does not find his mother. This is the first peril that separates mother and son of which the uninstructed worldling speaks.

(2) “Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, the mother does not find her son and the son does not find his mother. This is the second peril that separates mother and son of which the uninstructed worldling speaks.

(3) “Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, the mother does not find her son and the son does not find his mother. This is the third peril that separates mother and son of which the uninstructed worldling speaks.

“These are the three perils that separate mother and son of which the uninstructed worldling speaks.

“There are, bhikkhus, these three perils when mother and son reconnect that the uninstructed worldling speaks of as perils that separate mother and son. What three?

(1) “There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the first peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.

(2) “Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the second peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.

(3) “Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the third peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.

“These are the three perils when mother and son reconnect that the uninstructed worldling speak of as perils that separate mother and son.

“There are, bhikkhus, these three perils that separate mother and son. What three? The peril of old age, the peril of illness, and the peril of death.

(1) “When the son is growing old, the mother cannot fulfill her wish: ‘Let me grow old, but may my son not grow old!’ And when the mother is growing old, the son cannot fulfill his wish: ‘Let me grow old, but may my mother not grow old!’

(2) “When the son has fallen ill, the mother cannot fulfill her wish: ‘Let me fall ill, but may my son not fall ill!’ And when the mother has fallen ill, the son cannot fulfill his wish: ‘Let me fall ill, but may my mother not fall ill!’

(3) “When the son is dying, the mother cannot fulfill her wish: ‘Let me die, but may my son not die!’ And when the mother is dying, the son cannot fulfill his wish: ‘Let me die, but may my mother not die!’

“These are the three perils that separate mother and son.

“There is a path, bhikkhus, there is a way that leads to the abandoning and overcoming of these three perils when mother and son reconnect and of these three perils that separate mother and son. And what is the path and way? It is just this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the path and way that leads to the abandoning and overcoming of these three perils when mother and son reconnect and of these three perils that separate mother and son.”

Read this translation of Aṅguttara Nikāya 3.62 Bhayasutta: Perils by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or Ancient-Buddhist-Texts.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

MN 117 Mahācattārīsakasutta: The Great Forty

[Note: Today’s sutta is very long, but it’s an important one when studying the Noble Eightfold Path. It includes the definition of two types of right view, right intention, right action, right speech and right livelihood.]

Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:

“Bhikkhus, I shall teach you noble right concentration with its supports and its requisites. Listen and attend closely to what I shall say.”—“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:

“What, bhikkhus, is noble right concentration with its supports and its requisites, that is, right view, right intention, right speech, right action, right livelihood, right effort, and right mindfulness? Unification of mind equipped with these seven factors is called noble right concentration with its supports and its requisites.

View

“Therein, bhikkhus, right view comes first. And how does right view come first? One understands wrong view as wrong view and right view as right view: this is one’s right view.

“And what, bhikkhus, is wrong view? ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no good and virtuous recluses and brahmins in the world who have realised for themselves by direct knowledge and declare this world and the other world.’ This is wrong view.

“And what, bhikkhus, is right view? Right view, I say, is twofold: there is right view that is affected by taints, partaking of merit, ripening in the acquisitions; and there is right view that is noble, taintless, supramundane, a factor of the path.

“And what, bhikkhus, is right view that is affected by the taints, partaking of merit, ripening in the acquisitions? ‘There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are in the world good and virtuous recluses and brahmins who have realised for themselves by direct knowledge and declare this world and the other world.’ This is right view affected by taints, partaking of merit, ripening in the acquisitions.

“And what, bhikkhus, is right view that is noble, taintless, supramundane, a factor of the path? The wisdom, the faculty of wisdom, the power of wisdom, the investigation-of-states enlightenment factor, the path factor of right view in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path: this is right view that is noble, taintless, supramundane, a factor of the path.

“One makes an effort to abandon wrong view and to enter upon right view: this is one’s right effort. Mindfully one abandons wrong view, mindfully one enters upon and abides in right view: this is one’s right mindfulness. Thus these three states run and circle around right view, that is, right view, right effort, and right mindfulness.

Intention

“Therein, bhikkhus, right view comes first. And how does right view come first? One understands wrong intention as wrong intention and right intention as right intention: this is one’s right view.

“And what, bhikkhus, is wrong intention? The intention of sensual desire, the intention of ill will, and the intention of cruelty: this is wrong intention.

“And what, bhikkhus, is right intention? Right intention, I say, is twofold: there is right intention that is affected by taints, partaking of merit, ripening in the acquisitions, and there is right intention that is noble, taintless, supramundane, a factor of the path.

“And what, bhikkhus, is right intention that is affected by taints, partaking of merit, ripening in the acquisitions? The intention of renunciation, the intention of non-ill will, and the intention of non-cruelty: this is right intention that is affected by taints…ripening in the acquisitions.

“And what, bhikkhus, is right intention that is noble, taintless, supramundane, a factor of the path? The thinking, thought, intention, mental absorption, mental fixity, directing of mind, verbal formation in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path: this is right intention that is noble…a factor of the path.

“One makes an effort to abandon wrong intention and to enter upon right intention: this is one’s right effort. Mindfully one abandons wrong intention, mindfully one enters upon and abides in right intention: this is one’s right mindfulness. Thus these three states run and circle around right intention, that is, right view, right effort, and right mindfulness.

Speech

“Therein, bhikkhus, right view comes first. And how does right view come first? One understands wrong speech as wrong speech and right speech as right speech: this is one’s right view.

“And what, bhikkhus, is wrong speech? False speech, malicious speech, harsh speech, and gossip: this is wrong speech.

“And what, bhikkhus, is right speech? Right speech, I say, is twofold: there is right speech that is affected by taints, partaking of merit, ripening in the acquisitions; and there is right speech that is noble, taintless, supramundane, a factor of the path.

“And what, bhikkhus, is right speech that is affected by taints, partaking of merit, ripening in the acquisitions? Abstinence from false speech, abstinence from malicious speech, abstinence from harsh speech, abstinence from gossip: this is right speech that is affected by taints…ripening in the acquisitions.

“And what, bhikkhus, is right speech that is noble, taintless, supramundane, a factor of the path? The desisting from the four kinds of verbal misconduct, the abstaining, refraining, abstinence from them in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path: this is right speech that is noble…a factor of the path.

“One makes an effort to abandon wrong speech and to enter upon right speech: this is one’s right effort. Mindfully one abandons wrong speech, mindfully one enters upon and abides in right speech: this is one’s right mindfulness. Thus these three states run and circle around right speech, that is, right view, right effort, and right mindfulness.

Action

“Therein, bhikkhus, right view comes first. And how does right view come first? One understands wrong action as wrong action and right action as right action: this is one’s right view.

“And what, bhikkhus, is wrong action? Killing living beings, taking what is not given, and misconduct in sensual pleasures: this is wrong action.

“And what, bhikkhus, is right action? Right action, I say, is twofold: there is right action that is affected by taints, partaking of merit, ripening in the acquisitions; and there is right action that is noble, taintless, supramundane, a factor of the path.

“And what, bhikkhus, is right action that is affected by taints, partaking of merit, ripening in the acquisitions? Abstinence from killing living beings, abstinence from taking what is not given, abstinence from misconduct in sensual pleasures: this is right action that is affected by taints…ripening in the acquisitions.

“And what, bhikkhus, is right action that is noble, taintless, supramundane, a factor of the path? The desisting from the three kinds of bodily misconduct, the abstaining, refraining, abstinence from them in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path: this is right action that is noble…a factor of the path.

“One makes an effort to abandon wrong action and to enter upon right action: this is one’s right effort. Mindfully one abandons wrong action, mindfully one enters upon and dwells in right action: this is one’s right mindfulness. Thus these three states run and circle around right action, that is, right view, right effort, and right mindfulness.

Livelihood

“Therein, bhikkhus, right view comes first. And how does right view come first? One understands wrong livelihood as wrong livelihood and right livelihood as right livelihood: this is one’s right view.

“And what, bhikkhus, is wrong livelihood? Scheming, talking, hinting, belittling, pursuing gain with gain: this is wrong livelihood.

“And what, bhikkhus, is right livelihood? Right livelihood, I say, is twofold: there is right livelihood that is affected by taints, partaking of merit, ripening in the acquisitions; and there is right livelihood that is noble, taintless, supramundane, a factor of the path.

“And what, bhikkhus, is right livelihood that is affected by taints, partaking of merit, ripening in the acquisitions? Here, bhikkhus, a noble disciple abandons wrong livelihood and gains his living by right livelihood: this is right livelihood that is affected by taints…ripening in the acquisitions.

“And what, bhikkhus, is right livelihood that is noble, taintless, supramundane, a factor of the path? The desisting from wrong livelihood, the abstaining, refraining, abstinence from it in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path: this is right livelihood that is noble…a factor of the path.

“One makes an effort to abandon wrong livelihood and to enter upon right livelihood: this is one’s right effort. Mindfully one abandons wrong livelihood, mindfully one enters upon and dwells in right livelihood: this is one’s right mindfulness. Thus these three states run and circle around right livelihood, that is, right view, right effort, and right mindfulness.

The Great Forty

“Therein, bhikkhus, right view comes first. And how does right view come first? In one of right view, right intention comes into being; in one of right intention, right speech comes into being; in one of right speech, right action comes into being; in one of right action, right livelihood comes into being; in one of right livelihood, right effort comes into being; in one of right effort, right mindfulness comes into being; in one of right mindfulness, right concentration comes into being; in one of right concentration, right knowledge comes into being; in one of right knowledge, right deliverance comes into being. Thus, bhikkhus, the path of the disciple in higher training possesses eight factors, the arahant possesses ten factors.

“Therein, bhikkhus, right view comes first. And how does right view come first? In one of right view, wrong view is abolished, and the many evil unwholesome states that originate with wrong view as condition are also abolished, and the many wholesome states that originate with right view as condition come to fulfilment by development.

“In one of right intention, wrong intention is abolished, and the many evil unwholesome states that originate with wrong intention as condition are also abolished, and the many wholesome states that originate with right intention as condition come to fulfilment by development.

“In one of right speech, wrong speech is abolished…In one of right action, wrong action is abolished…In one of right livelihood, wrong livelihood is abolished …In one of right effort, wrong effort is abolished…In one of right mindfulness, wrong mindfulness is abolished…In one of right concentration, wrong concentration is abolished…In one of right knowledge, wrong knowledge is abolished…In one of right deliverance, wrong deliverance is abolished, and the many evil unwholesome states that originate with wrong deliverance as condition are also abolished, and the many wholesome states that originate with right deliverance as condition come to fulfilment by development.

“Thus, bhikkhus, there are twenty factors on the side of the wholesome, and twenty factors on the side of the unwholesome. This Dhamma discourse on the Great Forty has been set rolling and cannot be stopped by any recluse or brahmin or god or Māra or Brahmā or anyone in the world.

“Bhikkhus, if any recluse or brahmin thinks that this Dhamma discourse on the Great Forty should be censured and rejected, then there are ten legitimate deductions from his assertions that would provide grounds for censuring him here and now. If that worthy one censures right view, then he would honour and praise those recluses and brahmins who are of wrong view. If that worthy one censures right intention, then he would honour and praise those recluses and brahmins who are of wrong intention. If that worthy one censures right speech… right action…right livelihood…right effort…right mindfulness…right concentration…right knowledge…right deliverance, then he would honour and praise those recluses and brahmins who are of wrong deliverance. If any recluse or brahmin thinks that this Dhamma discourse on the Great Forty should be censured and rejected, then these are ten legitimate deductions from his assertions that would provide grounds for censuring him here and now.

“Bhikkhus, even those teachers from Okkala, Vassa and Bhañña, who held the doctrine of non-causality, the doctrine of non-doing, and the doctrine of nihilism, would not think that this Dhamma discourse on the Great Forty should be censured and rejected. Why is that? For fear of blame, attack, and confutation.”

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

Read this translation of Majjhima Nikāya 117 Mahācattārīsakasutta: The Great Forty 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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AN 5.25 Anuggahitasutta: Assisted

“Bhikkhus, when right view is assisted by five factors, it has liberation of mind as its fruit, liberation of mind as its fruit and benefit; it has liberation by wisdom as its fruit, liberation by wisdom as its fruit and benefit. What five? Here, right view is assisted by

virtuous behavior,
learning,
discussion,
calm, and
insight.

When right view is assisted by these five factors, it has liberation of mind as its fruit, liberation of mind as its fruit and benefit; it has liberation by wisdom as its fruit, liberation by wisdom as its fruit and benefit.”

Read this translation of Aṅguttara Nikāya 5.25 Anuggahitasutta: Assisted 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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AN 5.119 Micchāvācāsutta: Wrong Speech

“Mendicants, a nun with five qualities is cast down to hell. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She has wrong speech and wrong action, and wastes gifts given in faith. A nun with these five qualities is cast down to hell.

A nun with five qualities is raised up to heaven. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She has right speech and right action, and doesn’t waste gifts given in faith. A nun with these five qualities is raised up to heaven.”

Note: We don’t get any indication from the sutta why it was addressed specifically about bhikkhunīs (nuns), however we do know that senior monks would give talks to the bhikkhunī saṅgha on the uposatha. Of course these same qualities apply to bhikkhus (monks).

Read this translation of Aṅguttara Nikāya 5.119 Micchāvācāsutta: Wrong Speech by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 45.9 Sūkasutta: The Spike

At Savatthī. “Bhikkhus, suppose a spike of rice or a spike of barley were wrongly directed and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is impossible. For what reason? Because the spike is wrongly directed. So too, bhikkhus, that a bhikkhu with a wrongly directed view, with a wrongly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbāna: this is impossible. For what reason? Because his view is wrongly directed.

“Bhikkhus, suppose a spike of rice or a spike of barley were rightly directed and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is possible. For what reason? Because the spike is rightly directed. So too, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbāna: this is possible. For what reason? Because his view is rightly directed.

“And how does a bhikkhu do so? Here, bhikkhus, 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, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, pierces ignorance, arouses true knowledge, and realizes Nibbāna.”

Read this translation of Saṁyutta Nikāya 45.9 Sūkasutta: The Spike 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 2.125–126: Two Conditions

2.125

“Monks, there are these two conditions for the arising of wrong view. Which two? The voice of another and inappropriate attention. These are the two conditions for the arising of wrong view.”

2.126

“Monks, there are these two conditions for the arising of right view. Which two? The voice of another and appropriate attention. These are the two conditions for the arising of right view.”

Read this translation of Aṅguttara Nikāya 2.125–126 by Thanissaro Bhikkhu 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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AN 10.104 Bīja Sutta: The Seed

“When a person has wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, & wrong release, then whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever determinations, whatever vows, whatever fabrications, all lead to what is disagreeable, unpleasing, unappealing, unprofitable, & stressful. Why is that? Because the view is evil.

“Just as when a neem-tree seed, a bitter creeper seed, or a bitter melon seed is placed in moist soil, whatever nutriment it takes from the soil & the water, all conduces to its bitterness, acridity, & distastefulness. Why is that? Because the seed is evil. In the same way, when a person has wrong view… wrong release, then whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever determinations, whatever vows, whatever fabrications, all lead to what is disagreeable, unpleasing, unappealing, unprofitable, & stressful. Why is that? Because the view is evil.

“When a person has right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, & right release, then whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever vows, whatever determinations, whatever fabrications, all lead to what is agreeable, pleasing, charming, profitable, & easeful. Why is that? Because the view is auspicious.

“Just as when a sugar cane seed, a rice grain, or a grape seed is placed in moist soil, whatever nutriment it takes from the soil & the water, all conduces to its sweetness, tastiness, & unalloyed delectability. Why is that? Because the seed is auspicious. In the same way, when a person has right view… right release, then whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever vows, whatever determinations, whatever fabrications, all lead to what is agreeable, pleasing, charming, profitable, & easeful. Why is that? Because the view is auspicious.”

Note: “Right resolve” is another translation of “right intention.”

Read this translation of Aṅguttara Nikāya 10.104 Bīja Sutta. The Seed by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 126 Bhūmijasutta: With Bhūmija

[Note: Today’s sutta is a bit longer than usual, but it’s easy to read.]

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

Then Venerable Bhūmija robed up in the morning and, taking his bowl and robe, went to the home of Prince Jayasena, where he sat on the seat spread out.

Then Jayasena approached and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Bhūmija:

“Master Bhūmija, there are some ascetics and brahmins who have this doctrine and view: ‘If you make a wish and lead the spiritual life, you can’t win the fruit. If you don’t make a wish and lead the spiritual life, you can’t win the fruit. If you both make a wish and don’t make a wish and lead the spiritual life, you can’t win the fruit. If you neither make a wish nor don’t make a wish and lead the spiritual life, you can’t win the fruit.’ What does Master Bhūmija’s Teacher say about this? How does he explain it?”

“Prince, I haven’t heard and learned this in the presence of the Buddha. But it’s possible that he might explain it like this: ‘If you lead the spiritual life irrationally, you can’t win the fruit, regardless of whether you make a wish, you don’t make a wish, you both do and do not make a wish, or you neither do nor don’t make a wish. But if you lead the spiritual life rationally, you can win the fruit, regardless of whether you make a wish, you don’t make a wish, you both do and do not make a wish, or you neither do nor don’t make a wish.’ I haven’t heard and learned this in the presence of the Buddha. But it’s possible that he might explain it like that.”

“If that’s what your teacher says, Master Bhūmija, he clearly stands head and shoulders above all the various other ascetics and brahmins.” Then Prince Jayasena served Venerable Bhūmija from his own dish.

Then after the meal, on his return from almsround, Bhūmija went to the Buddha, bowed, sat down to one side, and told him all that had happened, adding: “Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him with an untruth. I trust my explanation was in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.”

“Indeed, Bhūmija, in answering this way you repeated what I’ve said, and didn’t misrepresent me with an untruth. Your explanation was in line with the teaching, and there are no legitimate grounds for rebuke or criticism.

There are some ascetics and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can’t win the fruit, regardless of whether they make a wish, they don’t make a wish, they both do and do not make a wish, or they neither do nor don’t make a wish. Why is that? Because that’s an irrational way to win the fruit.

Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sand in a bucket, sprinkling it thoroughly with water, and pressing it out. But by doing this, they couldn’t extract any oil, regardless of whether they made a wish, didn’t make a wish, both did and did not make a wish, or neither did nor did not make a wish. Why is that? Because that’s an irrational way to extract oil.

And so it is for any ascetics and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can’t win the fruit, regardless of whether or not they make a wish. Why is that? Because that’s an irrational way to win the fruit.

Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the horn of a newly-calved cow. But by doing this, they couldn’t get any milk, regardless of whether they made a wish, didn’t make a wish, both did and did not make a wish, or neither did nor did not make a wish. Why is that? Because that’s an irrational way to get milk.

And so it is for any ascetics and brahmins who have wrong view … Because that’s an irrational way to win the fruit.

Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring water into a pot and churning it with a stick. But by doing this, they couldn’t produce any butter, regardless of whether they made a wish, didn’t make a wish, both did and did not make a wish, or neither did nor did not make a wish. Why is that? Because that’s an irrational way to produce butter.

And so it is for any ascetics and brahmins who have wrong view … Because that’s an irrational way to win the fruit.

Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a green, sappy log with a drill-stick. But by doing this, they couldn’t start a fire, regardless of whether they made a wish, didn’t make a wish, both did and did not make a wish, or neither did nor did not make a wish. Why is that? Because that’s an irrational way to start a fire.

And so it is for any ascetics and brahmins who have wrong view … Because that’s an irrational way to win the fruit.

There are some ascetics and brahmins who have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. If they lead the spiritual life, they can win the fruit, regardless of whether they make a wish, they don’t make a wish, they both do and do not make a wish, or they neither do nor do not make a wish. Why is that? Because that’s a rational way to win the fruit.

Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sesame flour in a bucket, sprinkling it thoroughly with water, and pressing it out. By doing this, they could extract oil, regardless of whether they made a wish, didn’t make a wish, both did and did not make a wish, or neither did nor did not make a wish. Why is that? Because that’s a rational way to extract oil.

And so it is for any ascetics and brahmins who have right view … Because that’s a rational way to win the fruit.

Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the udder of a newly-calved cow. By doing this, they could get milk, regardless of whether they made a wish, didn’t make a wish, both did and did not make a wish, or neither did nor did not make a wish. Why is that? Because that’s a rational way to get milk.

And so it is for any ascetics and brahmins who have right view … Because that’s a rational way to win the fruit.

Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring curds into a pot and churning them with a stick. By doing this, they could produce butter, regardless of whether they made a wish, didn’t make a wish, both did and did not make a wish, or neither did nor did not make a wish. Why is that? Because that’s a rational way to produce butter.

And so it is for any ascetics and brahmins who have right view … Because that’s a rational way to win the fruit.

Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a dried up, withered log with a drill-stick. By doing this, they could start a fire, regardless of whether they made a wish, didn’t make a wish, both did and did not make a wish, or neither did nor did not make a wish. Why is that? Because that’s a rational way to start a fire.

And so it is for any ascetics and brahmins who have right view … Because that’s a rational way to win the fruit.

Bhūmija, it wouldn’t be surprising if, had these four similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.”

“But sir, how could these four similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?”

That is what the Buddha said. Satisfied, Venerable Bhūmija was happy with what the Buddha said.

Read this translation of Majjhima Nikāya 126 Bhūmijasutta: With Bhūmija 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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SN 45.8 Vibhaṅgasutta: Analysis

At Savatthī. “Bhikkhus, I will teach you the Noble Eightfold Path and I will analyse it for you. Listen to that and attend closely, I will speak.”

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

“And what, bhikkhus, is the Noble Eightfold Path? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

“And what, bhikkhus, is right view? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering: this is called right view.

“And what, bhikkhus, is right intention? Intention of renunciation, intention of non-ill will, intention of harmlessness: this is called right intention.

“And what, bhikkhus, is right speech? Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter: this is called right speech.

“And what, bhikkhus, is right action? Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct: this is called right action.

“And what, bhikkhus, is right livelihood? Here a noble disciple, having abandoned a wrong mode of livelihood, earns his living by a right livelihood: this is called right livelihood.

“And what, bhikkhus, is right effort? Here, bhikkhus, a bhikkhu generates desire for the nonarising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome states…. He generates desire for the arising of unarisen wholesome states…. He generates desire for the maintenance of arisen wholesome states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives. This is called right effort.

“And what, bhikkhus is right mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is called right mindfulness.

“And what, bhikkhus, is right concentration? Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhana, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhana of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This is called right concentration.”

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AN 10.121 Pubbaṅgamasutta: Forerunner

“Mendicants, the dawn is the forerunner and precursor of the sunrise. In the same way right view is the forerunner and precursor of skillful qualities. Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.”

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Dhp 273-276 From… Magga Vagga: The Path

273. Of all paths, the Noble Eight Fold Path is the best. Of all truths, the Four Noble Truth is the best. Of all things, the passionless state, Nibbāna, is the best. Of all humans, the one with eyes of the Dhamma, Buddha, is the best.

274. This is the only path for purifying one’s vision of truth; there is no other. Follow it and you will bewilder Māra.

275. By following the Noble Eight Fold Path you can put an end to suffering. I have taught you this path which pulls out arrows of defilements.

276. You, yourself, must make a strong effort to attain Nibbāna. Buddhas only point the way. Those who follow the path and those who meditate will be freed from Māra’s bonds.

Read the entire translation of Dhammapada 20 Magga Vagga: The Path (273-289) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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All translations by Ven. Kiribathgoda Gnanananda Thero are © Mahamevnawa Buddhist Monastery. Read more on SuttaFriends.org.

SN 45.5 Kimatthiyasutta: For What Purpose?

At Savatthī. Then a number of bhikkhus approached the Blessed One…. Sitting to one side, those bhikkhus said to the Blessed One:

“Here, venerable sir, wanderers of other sects ask us: ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’ When we are asked thus, venerable sir, we answer those wanderers thus: ‘It is, friends, for the full understanding of suffering that the holy life is lived under the Blessed One.’ We hope, venerable sir, that when we answer thus we state what has been said by the Blessed One and do not misrepresent him with what is contrary to fact; that we explain in accordance with the Dhamma, and that no reasonable consequence of our assertion gives ground for criticism.”

“Surely, bhikkhus, when you answer thus you state what has been said by me and do not misrepresent me with what is contrary to fact; you explain in accordance with the Dhamma, and no reasonable consequence of your assertion gives ground for criticism. For, bhikkhus, it is for the full understanding of suffering that the holy life is lived under me.

“If, bhikkhus, wanderers of other sects ask you: ‘But, friends, is there a path, is there a way for the full understanding of this suffering? ’—being asked thus, you should answer them thus: ‘There is a path, friends, there is a way for the full understanding of this suffering.’

“And what, bhikkhus, is that path, what is that way for the full understanding of this suffering? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the path, this is the way for the full understanding of this suffering.

“Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way.”

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AN 2.43: Two assemblies

“There are, mendicants, these two assemblies. What two? A divided assembly and a harmonious assembly. And what is a divided assembly? An assembly where the mendicants fight, quarrel, and dispute, continually wounding each other with barbed words. This is called a divided assembly.

And what is a harmonious assembly? An assembly where the mendicants live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly. These are the two assemblies. The better of these two assemblies is the harmonious assembly.”

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AN 10.33 Ubbāhikāsutta: Adjudication

[Note: “Both Pātimokkhas” refers to the two overlapping sets of monastic training rules for male and female monastics.]

“Bhante, how many qualities should a bhikkhu possess to be agreed upon to adjudicate in a disciplinary issue?”

“A bhikkhu who possesses ten qualities, Upāli, may be agreed upon to adjudicate in a disciplinary issue. What ten? (1) Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. (2) He has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life—such teachings as these he has learned much of, retained in mind, recited verbally, investigated mentally, and penetrated well by view. (3) Both Pātimokkhas have been well transmitted to him in detail, well analyzed, well mastered, well determined in terms of the rules and their detailed explication. (4) He is firm in the discipline, immovable. (5) He is able to convince those on both sides of the issue, to describe matters to them, to persuade them, to demonstrate to them, and to placate them. (6) He is skilled in the origination and settlement of disciplinary issues. (7) He knows what a disciplinary issue is. (8) He knows the origin of a disciplinary issue. (9) He knows the cessation of a disciplinary issue. (10) He knows the way leading to the cessation of a disciplinary issue. A bhikkhu who possesses these ten qualities may be agreed upon to adjudicate in a disciplinary issue.”

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AN 8.2 Paññāsutta: Wisdom

“Mendicants, there are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, and full development once it has been acquired. What eight?

1. It’s when a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect. This is the first cause.

2. When a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role—with a keen sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is the second cause.

3. After hearing that teaching they perfect withdrawal of both body and mind. This is the third cause.

4. A mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is the fourth cause.

5. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. This is the fifth cause.

6. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the sixth cause.

7. When in the Saṅgha they don’t engage in motley talk or low talk. Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence. This is the seventh cause.

8. They meditate observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ This is the eighth cause.

Their spiritual companions esteem them: ‘This venerable lives relying on the Teacher or a spiritual companion in a teacher’s role. They set up a keen sense of conscience and prudence for them, with warmth and respect. Clearly this venerable knows and sees.’ This quality leads to fondness, respect, esteem, harmony, and unity.

‘This venerable lives relying on the Teacher or a spiritual companion in a teacher’s role, and from time to time they go and ask them questions … Clearly this venerable knows and sees.’ This quality also leads to fondness, respect, esteem, harmony, and unity.

‘After hearing that teaching they perfect withdrawal of both body and mind. Clearly this venerable knows and sees.’ This quality also leads to fondness, respect, esteem, harmony, and unity.

‘This venerable is ethical … Clearly this venerable knows and sees.’ This quality also leads to fondness, respect, esteem, harmony, and unity.

‘This venerable is very learned, remembering and keeping what they’ve learned. … Clearly this venerable knows and sees.’ This quality also leads to fondness, respect, esteem, harmony, and unity.

‘This venerable lives with energy roused up … Clearly this venerable knows and sees.’ This quality also leads to fondness, respect, esteem, harmony, and unity.

‘When in the Saṅgha they don’t engage in motley talk or low talk. Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence. Clearly this venerable knows and sees.’ This quality also leads to fondness, respect, esteem, harmony, and unity.

‘They meditate observing rise and fall in the five grasping aggregates. … Clearly this venerable knows and sees.’ This quality also leads to fondness, respect, esteem, harmony, and unity.

These are the eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, and full development once it has been acquired.”

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AN 3.26 Sevitabbasutta: To be Associated With

“Bhikkhus, there are these three kinds of persons found existing in the world. What three? (1) There is a person who is not to be associated with, followed, and served; (2) a person who is to be associated with, followed, and served; and (3) a person who is to be associated with, followed, and served with honor and respect.

(1) “And what kind of person, bhikkhus, is not to be associated with, followed, and served? Here, some person is inferior to oneself in virtuous behavior, concentration, and wisdom. Such a person is not to be associated with, followed, and served except out of sympathy and compassion.

(2) “And what kind of person is to be associated with, followed, and served? Here, some person is similar to oneself in virtuous behavior, concentration, and wisdom. Such a person is to be associated with, followed, and served. For what reason? Because one considers: ‘Since we are similar with regard to virtuous behavior, we will have a discussion on virtuous behavior, and it will flow on smoothly between us, and we will feel at ease. Since we are similar with regard to concentration, we will have a discussion on concentration, and it will flow on smoothly between us, and we will feel at ease. Since we are similar with regard to wisdom, we will have a discussion on wisdom, and it will flow on smoothly between us, and we will feel at ease.’ Therefore such a person is to be associated with, followed, and served.

(3) “And what kind of person is to be associated with, followed, and served with honor and respect? Here, some person is superior to oneself in virtuous behavior, concentration, and wisdom. Such a person is to be associated with, followed, and served with honor and respect. For what reason? Because one considers: ‘In such a way I will fulfill the aggregate of virtuous behavior that I have not yet fulfilled or assist with wisdom in various respects the aggregate of virtuous behavior that I have fulfilled. I will fulfill the aggregate of concentration that I have not yet fulfilled or assist with wisdom in various respects the aggregate of concentration that I have fulfilled. I will fulfill the aggregate of wisdom that I have not yet fulfilled or assist with wisdom in various respects the aggregate of wisdom that I have fulfilled.’ Therefore such a person is to be associated with, followed, and served with honor and respect.

“These, bhikkhus, are the three kinds of persons found existing in the world.”

One who associates with an inferior person declines;
one who associates with an equal does not decline;
attending on a superior person one develops quickly;
therefore you should follow one superior to yourself.

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AN 6.12 Dutiyasāraṇīyasutta: Warm-hearted (2nd)

“Mendicants, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. What six?

Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness …

Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …

Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.

Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.

Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.”

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Iti 76 Sukhapatthanāsutta: Wishing for Happiness

This was said by the Blessed One, said by the Arahant, so I have heard: “Aspiring to these three forms of bliss, monks, a wise person should guard his virtue. Which three? Thinking, ‘May praise come to me,’ a wise person should guard his virtue. Thinking, ‘May wealth come to me,’ a wise person should guard his virtue. Thinking, ‘At the break-up of the body, after death, may I reappear in a good destination, a heavenly world,’ a wise person should guard his virtue. Aspiring to these three forms of bliss, a wise person should guard his virtue.”

Intelligent,
you should guard your virtue,
aspiring to three forms of bliss:
praise;
the obtaining of wealth;
and, after death, rejoicing
in heaven.

Even if you do no evil
but seek out one who does,
you’re suspected of evil.
Your bad reputation
grows.

The sort of person you make a friend,
the sort you seek out,
that’s the sort you yourself become–
for your living together is of
that sort.

The one associated with,
the one who associates,
the one who’s touched,
the one who touches another
–like an arrow smeared with poison–
contaminates the quiver.
So, fearing contamination, the enlightened
should not be comrades
with evil people.

A man who wraps rotting fish
in a blade of kusa grass
makes the grass smelly:
so it is
if you seek out fools.

But a man who wraps powdered incense
in the leaf of a tree
makes the leaf fragrant:
so it is
if you seek out
the enlightened.

So,
knowing your own outcome
as like the leaf-wrapper’s,
you shouldn’t seek out
those who aren’t good.

The wise would associate
with those who are.
Those who aren’t good
lead you to hell.
The good help you reach
a good destination.

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AN 8.40 From… Duccaritavipākasutta: The Results of Misconduct

…Divisive speech, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is being divided against friends.…

Note: Except for divisive speech that leads to a schism in the monastic Saṅgha, rebirth in hell is not an automatic result of divisive speech. Karma and results are very complicated, so the meaning to be taken from this suttas is that there are a range of results that can come from bad actions.

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DN 30 From… Lakkhaṇasutta: The Marks of a Great Man—Forty Gapless Teeth

[Note: The Lakkhana Sutta explains the actions that the Bodhisatta did in the past to have all the physical characteristics belonging to Buddhas and universal monarchs. It then explains the marks and the non-physical results of the actions.]

…“Mendicants, in some past lives the Realized One was reborn as a human being. He refrained from divisive speech. He didn’t repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciled those who were divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these two marks: he has forty teeth, and his teeth have no gaps.

Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? His retinue cannot be divided. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? His retinue cannot be divided. This includes monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.

On this it is said:

“He spoke no words divisive causing friends to split,
creating disputes that foster division,
acting improperly by fostering quarrels,
creating division among friends.

He spoke kind words to foster harmony,
uniting those who are divided.
He eliminated quarrels among the people,
rejoicing together with the united.

In good rebirths he enjoyed the fruit
and result, rejoicing there.
Here his teeth are gapless, close together,
forty standing upright in his mouth.

If he becomes an aristocrat, ruler of the land,
his assembly will be indivisible.
And as an ascetic, stainless, immaculate,
his assembly will follow him, unshakable.”…

Note: “Demons, dragons, and centaurs” is a translation of “asurā nāgā gandhabbā.“

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DN 16 From… Mahāparinibbānasutta: The Great Discourse on the Buddha’s Extinguishment—Decline

[Note: We often see the Buddha criticizing the love of company. We also see him praising good spiritual companionship. These two things are not a contradiction. We should seek out wise companionship and avoid useless socializing.]

…I will teach you seven more principles that prevent decline. …

As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.
As long as they don’t relish talk …
sleep …
company …
they don’t have corrupt wishes, falling under the sway of corrupt wishes …
they don’t have bad friends, companions, and associates …
they don’t stop half-way after achieving some insignificant distinction, they can expect growth, not decline.

As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.

Read the entire translation of Dīgha Nikāya 16 Mahāparinibbānasutta: The Great Discourse on the Buddha’s Extinguishment by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 108 From… Gopakamoggallānasutta: With Moggallāna the Guardian

[Note: Below is just a small part of a very interesting and important sutta that is worth the time to read if you can. The sabbath referred to is the uposatha day.]

…Moggallāna the Guardian saw Ānanda coming off in the distance and said to him, “Come, Master Ānanda! Welcome, Master Ānanda! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, this seat is ready.”

Ānanda sat down on the seat spread out, while Moggallāna the Guardian took a low seat and sat to one side. Then he said to Ānanda, “Master Ānanda, is there even a single mendicant who has all the same qualities in each and every way as possessed by Master Gotama, the perfected one, the fully awakened Buddha?”

“No, brahmin, there is not. For the Blessed One gave rise to the unarisen path, gave birth to the unborn path, and explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path. And now the disciples live following the path; they acquire it later.”

But this conversation between Ānanda and Moggallāna the Guardian was left unfinished.

For just then the brahmin Vassakāra, a minister of Magadha, while supervising the work at Rājagaha, approached Ānanda at Moggallāna the Guardian’s place of work and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda, “Master Ānanda, what were you sitting talking about just now? What conversation was left unfinished?”

So Ānanda told him of the conversation that they were having when Vassakāra arrived. Vassakāra said:

“Master Ānanda, is there even a single mendicant who was appointed by Master Gotama, saying: ‘This one will be your refuge when I have passed away,’ to whom you now turn?”

“No, there is not.”

“But is there even a single mendicant who has been elected to such a position by the Saṅgha and appointed by several senior mendicants?”

“No, there is not.”

“But since you lack a refuge, Master Ānanda, what’s the reason for your harmony?”

“We don’t lack a refuge, brahmin, we have a refuge. The teaching is our refuge.”

“But Master Ānanda, when asked whether there was even a single mendicant—either appointed by the Buddha, or elected by the Saṅgha and appointed by several senior mendicants—who serves as your refuge after the Buddha passed away, to whom you now turn, you replied, ‘No, there is not.’ But you say that the reason for your harmony is that you have the teaching as a refuge. How should I see the meaning of this statement?”

“The Blessed One, who knows and sees, the perfected one, the fully awakened Buddha laid down training rules and recited the monastic code for the mendicants. On the day of the sabbath all of us who live in dependence on one village district gather together as one. We invite one who has freshly rehearsed the code to recite it. If anyone remembers an offense or transgression while they’re reciting, we make them act in line with the teachings and in line with the instructions. It’s not the venerables that make us act, it’s the teaching that makes us act.”…

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Snp 4.11 Kalahavivādasutta: Quarrels and Disputes

[Note: In this very deep and profound sutta the Buddha ties disputes to the process of dependent origination. Three other translations are linked to below.]

“Where do quarrels and disputes come from?
And lamentation and sorrow, and stinginess?
What of conceit and arrogance, and slander too—
tell me please, where do they come from?”

“Quarrels and disputes come from what we hold dear,
as do lamentation and sorrow, stinginess,
conceit and arrogance.
Quarrels and disputes are linked to stinginess,
and when disputes have arisen there is slander.”

“So where do things held dear in the world spring from?
And the lusts that are loose in the world?
Where spring the hopes and aims
a man has for the next life?”

“What we hold dear in the world spring from desire,
as do the lusts that are loose in the world.
From there spring the hopes and aims
a man has for the next life.”

“So where does desire in the world spring from?
And judgments, too, where do they come from?
And anger, lies, and doubt,
and other things spoken of by the Ascetic?”

“What they call pleasure and pain in the world—
based on that, desire comes about.
Seeing the appearance and disappearance of forms,
a person forms judgments in the world.

Anger, lies, and doubt—
these things are, too, when that pair is present.
One who has doubts should train in the path of knowledge;
it is from knowledge that the Ascetic speaks of these things.”

“Where do pleasure and pain spring from?
When what is absent do these things not occur?
And also, on the topic of appearance and disappearance—
tell me where they spring from.”

“Pleasure and pain spring from contact;
when contact is absent they do not occur.
And on the topic of appearance and disappearance—
I tell you they spring from there.”

“So where does contact in the world spring from?
And possessions, too, where do they come from?
When what is absent is there no possessiveness?
When what disappears do contacts not strike?”

“Name and form cause contact;
possessions spring from wishing;
when wishing is absent there is no possessiveness;
when form disappears, contacts don’t strike.”

“Form disappears for one proceeding how?
And how do happiness and suffering disappear?
Tell me how they disappear;
I think we ought to know these things.”

“Without normal perception or distorted perception;
not lacking perception, nor perceiving what has disappeared.
Form disappears for one proceeding thus;
for concepts of identity due to proliferation spring from perception.”

“Whatever I asked you have explained to me.
I ask you once more, please tell me this:
Do some astute folk here say that this is the highest extent
of purification of the spirit?
Or do they say it is something else?”

“Some astute folk do say that this is the highest extent
of purification of the spirit.
But some of them, claiming to be experts,
speak of a time when nothing remains.

Knowing that these states are dependent,
and knowing what they depend on, the inquiring sage,
having understood, is freed, and enters no dispute.
The wise do not proceed to life after life.”

Read this translation of Snp 4.11 Kalahavivādasutta: Quarrels and Disputes 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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Iti 17 Dutiyasekhasutta: The Good Friend

This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, in regard to external factors, I do not perceive another single factor so helpful as good friendship for a bhikkhu who is a learner, who has not attained perfection but lives aspiring for the supreme security from bondage. Bhikkhus, a bhikkhu who has a good friend abandons what is unwholesome and develops what is wholesome.”

This is the meaning of what the Lord said. So in regard to this it was said:

When a bhikkhu has good friends,
And is reverential and respectful,
Doing what his friends advise,
Clearly comprehending and mindful,
He may progressively attain
The destruction of all fetters.

This too is the meaning of what was said by the Lord, so I heard.

Read this translation of Itivuttaka 17 Dutiyasekhasutta: The Good Friend by John D. Ireland 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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Copyright © 1997 by John D. Ireland. This text has been made available by the kind permission of the Buddhist Publication Society. It was released under the following licence terms: For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such.

AN 10.99 Upālisutta: With Upāli

[Note: Ven. Upāli was declared by the Buddha to be foremost of all the monks in regards to the Vinaya, the monastic code.]

Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, I wish to frequent remote lodgings in the wilderness and the forest.”

“Upāli, remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain seclusion and hard to find joy in it. Staying alone, the forests seem to rob the mind of a mendicant who isn’t immersed in samādhi. If someone should say this, ‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that they’ll sink down or float away.

Suppose there was a large lake, and along comes a bull elephant with a height of seven or eight cubits. He’d think, ‘Why don’t I plunge into this lake and play around while washing my ears and back? When I’ve bathed and drunk, I’ll emerge from the water and go wherever I want.’ And that’s just what he does. Why is that? Because his large life-form finds a footing in the depths.

Then along comes a rabbit or a cat. They’d think, ‘What difference is there between me and a bull elephant? Why don’t I plunge into this lake and play around while washing my ears and back? When I’ve bathed and drunk, I’ll emerge from the water and go wherever I want.’ They jump into the lake rashly, without thinking. You can expect that they’ll sink down or float away. Why is that? Because their little life-form finds no footing in the depths. If someone should say this, ‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that they’ll sink down or float away.…

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AN 5.205 Cetokhilasutta: Emotional Barrenness

“Mendicants, there are these five kinds of emotional barrenness. What five? Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness.

Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness. These are the five kinds of emotional barrenness.”

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Dhp 6 From… Yamakavagga: Pairs

6. There are those who do not realize
that one day we all must die.
But those who do realize this
settle their quarrels.

Read the entire translation of Dhammapada 1–20 Yamakavagga: by Bhante Buddharakkhita on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, or Ancient-Buddhist-Texts.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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©1985 Buddhist Publication Society. You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge and, in the case of reprinting, only in quantities of no more than 50 copies; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved. Documents linked from this page may be subject to other restrictions. From The Dhammapada: The Buddha's Path of Wisdom, translated from the Pali by Acharya Buddharakkhita, with an Introduction by Bhikkhu Bodhi (Kandy: Buddhist Publication Society, 1985). Transcribed from the print edition in 1996 by a volunteer under the auspices of the DharmaNet Transcription Project, with the kind permission of the BPS. Last revised for Access to Insight on 30 November 2013.

SN 56.9 Viggāhikakathāsutta: Arguments

“Mendicants, don’t get into arguments, such as:

‘You don’t understand this teaching and training. I understand this teaching and training.
What, you understand this teaching and training?
You’re practicing wrong. I’m practicing right.
I stay on topic, you don’t.
You said last what you should have said first. You said first what you should have said last.
What you’ve thought so much about has been disproved.
Your doctrine is refuted. Go on, save your doctrine!
You’re trapped; get yourself out of this—if you can!’

Why is that? Because those discussions aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

When you discuss, you should discuss: ‘This is suffering’ When you discuss, you should discuss: ‘This is the origin of suffering’ When you discuss, you should discuss: ‘This is the cessation of suffering’ When you discuss, you should discuss: ‘This is the practice that leads to the cessation of suffering’. …

That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”

Note: Extinguishment is a translation for Nibbāna.

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MN 128 From… Upakkilesasutta: Corruptions: Disharmony and Harmony

[Note: This is the first half of the sutta. After the section below, the Buddha goes on to give the harmonious monks help with their meditation.]

So I have heard. At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery.

Now at that time the mendicants of Kosambī were arguing, quarreling, and disputing, continually wounding each other with barbed words.

Then a mendicant went up to the Buddha, bowed, stood to one side, and told him what was happening, adding: “Please, sir go to those mendicants out of compassion.” The Buddha consented with silence.

Then the Buddha went up to those mendicants and said, “Enough, mendicants! Stop arguing, quarreling, and disputing.”

When he said this, one of the mendicants said to the Buddha, “Wait, sir! Let the Buddha, the Lord of the Dhamma, remain passive, dwelling in blissful meditation in the present life. We will be known for this arguing, quarreling, and disputing.”

For a second time … and a third time the Buddha said to those mendicants, “Enough, mendicants! Stop arguing, quarreling, and disputing.”

For a third time that mendicant said to the Buddha, “Wait, sir! Let the Buddha, the Lord of the Dhamma, remain passive, dwelling in blissful meditation in the present life. We will be known for this arguing, quarreling, and disputing.”

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambī for alms. After the meal, on his return from almsround, he set his lodgings in order. Taking his bowl and robe, he recited these verses while standing right there:

“When many voices shout at once,
no-one thinks that they’re a fool!
While the Saṅgha’s being split,
none thought another to be better.

Dolts pretending to be astute,
they talk, their words right out of bounds.
They blab at will, their mouths agape,
and no-one knows what leads them on.

“They abused me, they hit me!
They beat me, they robbed me!”
For those who bear such a grudge,
hatred never ends.

“They abused me, they hit me!
They beat me, they robbed me!”
For those who bear no such grudge,
hatred has an end.

For never is hatred
settled by hate,
it’s only settled by love:
this is an eternal truth.

Others don’t understand
that here we need to be restrained.
But those who do understand this,
being clever, settle their conflicts.

Breakers of bones and takers of life,
thieves of cattle, horses, wealth,
those who plunder the nation:
even they can come together,
so why on earth can’t you?

If you find an alert companion,
a wise and virtuous friend,
then, overcoming all adversities,
wander with them, joyful and mindful.

If you find no alert companion,
no wise and virtuous friend,
then, like a king who flees his conquered realm,
wander alone like a tusker in the wilds.

It’s better to wander alone,
there’s no fellowship with fools.
Wander alone and do no wrong,
at ease like a tusker in the wilds.”

After speaking these verses while standing, the Buddha went to the village of the child salt-miners, where Venerable Bhagu was staying at the time. Bhagu saw the Buddha coming off in the distance, so he spread out a seat and placed water for washing the feet. The Buddha sat on the seat spread out, and washed his feet. Bhagu bowed to the Buddha and sat down to one side.

The Buddha said to him, “I hope you’re keeping well, mendicant; I hope you’re all right. And I hope you’re having no trouble getting almsfood.”

“I’m keeping well, sir; I’m all right. And I’m having no trouble getting almsfood.”

Then the Buddha educated, encouraged, fired up, and inspired Bhagu with a Dhamma talk, after which he got up from his seat and set out for the Eastern Bamboo Park.

Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the Eastern Bamboo Park. The park keeper saw the Buddha coming off in the distance and said to the Buddha, “Don’t come into this park, ascetic. There are three gentlemen who love themselves staying here. Don’t disturb them.”

Anuruddha heard the park keeper conversing with the Buddha, and said to him, “Don’t keep the Buddha out, good park keeper! Our Teacher, the Blessed One, has arrived.”

Then Anuruddha went to Nandiya and Kimbila, and said to them, “Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!”

Then Anuruddha, Nandiya, and Kimbila came out to greet the Buddha. One received his bowl and robe, one spread out a seat, and one set out water for washing his feet. The Buddha sat on the seat spread out and washed his feet. Those venerables bowed and sat down to one side.

The Buddha said to Anuruddha, “I hope you’re keeping well, Anuruddha and friends; I hope you’re all right. And I hope you’re having no trouble getting almsfood.”

“We’re keeping well, sir; we’re all right. And we’re having no trouble getting almsfood.”

“I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?”

“Indeed, sir, we live in harmony as you say.”

“But how do you live this way?”

“In this case, sir, I think: ‘I’m fortunate, so very fortunate, to live together with spiritual companions such as these.’ I consistently treat these venerables with kindness by way of body, speech, and mind, both in public and in private. I think: ‘Why don’t I set aside my own ideas and just go along with these venerables’ ideas?’ And that’s what I do. Though we’re different in body, sir, we’re one in mind, it seems to me.”

And the venerables Nandiya and Kimbila spoke likewise, and they added: “That’s how we live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.”

“Good, good, Anuruddha and friends! But I hope you’re living diligently, keen, and resolute?”

“Indeed, sir, we live diligently.”

“But how do you live this way?”

“In this case, sir, whoever returns first from almsround prepares the seats, and puts out the drinking water and the rubbish bin. If there’s anything left over, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures. Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory. If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up. If he can’t do it, he summons another with a wave of the hand, and they set it up by lifting it with their hands. But we don’t break into speech for that reason. And every five days we sit together for the whole night and discuss the teachings. That’s how we live diligently, keen, and resolute.…”

Read the entire translation of Majjhima Nikāya 128 Upakkilesasutta: Corruptions 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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