Suttas – Page 10 – 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.

MN 54 From… Potaliyasutta: With Potaliya the Householder

[Note: These are very famous similes that are frequently mentioned in brief throughout the suttas. This is just part of a longer sutta.]

…“Householder, suppose a dog weak with hunger was hanging around a butcher’s shop. Then a deft butcher or their apprentice would toss them a skeleton scraped clean of flesh and smeared in blood. What do you think, householder? Gnawing on such a fleshless skeleton, would that dog still get rid of its hunger?”

“No, sir. Why not? Because that skeleton is scraped clean of flesh and smeared in blood. That dog will eventually get weary and frustrated.”

“In the same way, a noble disciple reflects: ‘With the simile of a skeleton the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ Having truly seen this with right understanding, they reject equanimity based on diversity and develop only the equanimity based on unity, where all kinds of grasping to the world’s material delights cease without anything left over.

Suppose a vulture or a crow or a hawk was to grab a lump of meat and fly away. Other vultures, crows, and hawks would keep chasing it, pecking and clawing. What do you think, householder? If that vulture, crow, or hawk doesn’t quickly let go of that lump of meat, wouldn’t that result in death or deadly suffering for them?”

“Yes, sir.” …

“Suppose a person carrying a blazing grass torch was to walk against the wind. What do you think, householder? If that person doesn’t quickly let go of that blazing grass torch, wouldn’t they burn their hands or arm or other limb, resulting in death or deadly suffering for them?”

“Yes, sir.” …

“Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Then two strong men would grab them by the arms and drag them towards the pit of glowing coals. What do you think, householder? Wouldn’t that person writhe and struggle to and fro?”

“Yes, sir. Why is that? For that person knows: ‘If I fall in that pit of glowing coals, that’d result in my death or deadly pain.’” …

“Suppose a person was to see delightful parks, woods, meadows, and lotus ponds in a dream. But when they woke they couldn’t see them at all. …

Suppose a man had borrowed some goods—a gentleman’s carriage and fine jewelled earrings—and preceded and surrounded by these he proceeded through the middle of Āpaṇa. When people saw him they’d say: ‘This must be a wealthy man! For that’s how the wealthy enjoy their wealth.’ But when the owners saw him, they’d take back what was theirs. What do you think? Would that be enough for that man to get upset?”

“Yes, sir. Why is that? Because the owners took back what was theirs.” …

“Suppose there was a dark forest grove not far from a town or village. And there was a tree laden with fruit, yet none of the fruit had fallen to the ground. And along came a person in need of fruit, wandering in search of fruit. Having plunged deep into that forest grove, they’d see that tree laden with fruit. They’d think: ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. But I know how to climb a tree. Why don’t I climb the tree, eat as much as I like, then fill my pouch?’ And that’s what they’d do. And along would come a second person in need of fruit, wandering in search of fruit, carrying a sharp axe. Having plunged deep into that forest grove, they’d see that tree laden with fruit. They’d think: ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. But I don’t know how to climb a tree. Why don’t I chop this tree down at the root, eat as much as I like, then fill my pouch?’ And so they’d chop the tree down at the root. What do you think, householder? If the first person, who climbed the tree, doesn’t quickly come down, when that tree fell wouldn’t they break their hand or arm or other limb, resulting in death or deadly suffering for them?”

“Yes, sir.”

“In the same way, a noble disciple reflects: ‘With the simile of the fruit tree the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ Having truly seen this with right understanding, they reject equanimity based on diversity and develop only the equanimity based on unity, where all kinds of grasping to the world’s material delights cease without anything left over.…

Read the entire translation of Majjhima Nikāya 54 Potaliyasutta: With Potaliya the Householder by Bhikkhu Sujato 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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MN 75 From… Māgaṇḍiyasutta: With Māgaṇḍiya

[Note: This is from a longer that gives even more wonderful similes about sense pleasures. Please read the whole sutta if you are able.]

[The Buddha:] “…Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’d cauterize their body over a pit of glowing coals. Their friends and colleagues, relatives and kin would get a field surgeon to treat them. The field surgeon would make medicine for them, and by using that they’d be cured of leprosy. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted. Then they’d see another person affected by leprosy, with sores and blisters on their limbs, being devoured by worms, scratching with their nails at the opening of their wounds, cauterizing their body over a pit of glowing coals.

What do you think, Māgaṇḍiya? Would that person envy that other person affected by leprosy for their pit of glowing coals or for taking medicine?”

“No, Master Gotama. Why is that? Because you need to take medicine only when there’s a disease. When there’s no disease, there’s no need for medicine.”

“In the same way, Māgaṇḍiya, when I was still a layperson I used to entertain myself with sights … sounds … smells … tastes … touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside. I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures. I don’t envy them, nor do I hope to enjoy that. Why is that? Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities, which even achieves the level of heavenly pleasure. Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.

Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’d cauterize their body over a pit of glowing coals. Their friends and colleagues, relatives and kin would get a field surgeon to treat them. The field surgeon would make medicine for them, and by using that they’d be cured of leprosy. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted. Then two strong men would grab them by the arms and drag them towards the pit of glowing coals.

What do you think, Māgaṇḍiya? Wouldn’t that person writhe and struggle to and fro?”

“Yes, Master Gotama. Why is that? Because that fire is really painful to touch, fiercely burning and scorching.”

“What do you think, Māgaṇḍiya? Is it only now that the fire is really painful to touch, fiercely burning and scorching, or was it painful previously as well?”

“That fire is painful now and it was also painful previously. That person was affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, their sense faculties were impaired. So even though the fire was actually painful to touch, they had a distorted perception that it was pleasant.”

“In the same way, sensual pleasures of the past, future, and present are painful to touch, fiercely burning and scorching. These sentient beings who are not free from sensual pleasures—being consumed by craving for sensual pleasures, burning with passion for sensual pleasures—have impaired sense faculties. So even though sensual pleasures are actually painful to touch, they have a distorted perception that they are pleasant.…

Read the entire translation of Majjhima Nikāya 75 Māgaṇḍiyasutta: With Māgaṇḍiya by Bhikkhu Sujato 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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Snp 1.9 From… Hemavatasutta: With Hemavata

[This is just a few verses from a much longer sutta. The conversation takes place between the yakkha Hemavata and the Buddha.]

“What has the world arisen in?” said Hemavata,
What does it get close to?
By grasping what
is the world troubled in what?”

“The world’s arisen in six,” said the Buddha to Hemavata.
“It gets close to six.
By grasping at these six,
the world’s troubled in six.”

“What is that grasping
by which the world is troubled?
Tell us the exit when asked:
how is one released from all suffering?”

“The world has five kinds of sensual stimulation,
and the mind is said to be the sixth.
When you’ve discarded desire for these,
you’re released from all suffering.

This is the exit from the world,
explained in accord with the truth.
The way I’ve explained it is how
you’re released from all suffering.”

“Who here crosses the flood,
Who crosses the deluge?
Who, not standing and unsupported,
does not sink in the deep?”

“Someone who is always endowed with ethics,
wise and serene,
inwardly reflective, mindful,
crosses the flood so hard to cross.

Someone who desists from sensual perception,
who has escaped all fetters,
and is finished with relishing of rebirth,
does not sink in the deep.”

Read the entire translation of Snp 1.9 Hemavatasutta: With Hemavata 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 46.51 From… Āhārasutta: Nourishing

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

At Sāvatthī.

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

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

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

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

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 146 From… Nandakovādasutta: Advice from Nandaka

…“Suppose a deft butcher or their apprentice was to kill a cow and carve it with a sharp meat cleaver. Without damaging the flesh inside or the hide outside, they’d cut, carve, sever, and slice through the connecting tendons, sinews, and ligaments, and then peel off the outer hide. Then they’d wrap that cow up in that very same hide and say: ‘This cow is joined to its hide just like before.’ Would they be speaking rightly?”

“No, sir. Why is that? Because even if they wrap that cow up in that very same hide and say: ‘This cow is joined to its hide just like before,’ still that cow is not joined to that hide.”

“I’ve made up this simile to make a point. And this is the point. ‘The inner flesh’ is a term for the six interior sense fields. ‘The outer hide’ is a term for the six exterior sense fields. ‘The connecting tendons, sinews, and ligaments’ is a term for greed and relishing. ‘A sharp meat cleaver’ is a term for noble wisdom. And it is that noble wisdom which cuts, carves, severs, and slices the connecting corruption, fetter, and bond.

Sisters, by developing and cultivating these seven awakening factors, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. What seven? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. It is by developing and cultivating these seven awakening factors that a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”…

Read the entire translation of Majjhima Nikāya 146 Nandakovādasutta: Advice from Nandaka by Bhikkhu Sujato on SuttaCentral.net.

Or read a different translation on SuttaCentral.net, DhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Iti 109 Nadīsotasutta: The River Current

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

“Suppose, bhikkhus, a man was being borne along by the current of a river that seemed pleasant and agreeable. But upon seeing him, a keen-sighted man standing on the bank would call out to him: ‘Hey, good man! Although you are being borne along by the current of a river that seems pleasant and agreeable, lower down there is a pool with turbulent waves and swirling eddies, with monsters and demons. On reaching that pool you will die or suffer close to death.’ Then, bhikkhus, upon hearing the words of that person, that man would struggle against the current with hands and feet.

“I have made use of this simile, bhikkhus, to illustrate the meaning. And this is the meaning here: ‘The current of the river’ is a synonym for craving. ‘Seeming pleasant and agreeable’ is a synonym for the six internal sense-bases. ‘The pool lower down’ is a synonym for the five lower fetters.‘Turbulent waves’ is a synonym for anger and frustration. ‘Swirling eddies’ is a synonym for the five strands of sensual pleasure. ‘Monsters and demons’ is a synonym for womenfolk. ‘Against the current’ is a synonym for renunciation. ‘Struggling with hands and feet’ is a synonym for instigating energy. ‘The keen-sighted man standing on the bank’ is a synonym for the Tathāgata, the Arahant, the Fully Enlightened One.”

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

Desiring future security from bondage
One should abandon sensual desire
However painful this may be.
Rightly comprehending with wisdom,
Possessing a mind that is well released,
One may reach freedom step by step.

One who is a master of knowledge,
Who has lived the holy life,
Is called one gone to the world’s end,
One who has reached the further shore.

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

Read this translation of Itivuttaka 109 Nadīsotasutta: The River Current by John D. Ireland on SuttaCentral.net.

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AN 3.113 Āpāyikasutta: Bound for Loss

“Mendicants, three kinds of people are bound for a place of loss, bound for hell, if they don’t give up this fault. What three?

Someone who is unchaste, but claims to be celibate;
someone who makes a groundless accusation of unchastity against a person whose celibacy is pure;
and someone who has the view, ‘There is nothing wrong with sensual pleasures,’ so they throw themselves into sensual pleasures.

These are the three kinds of people bound for a place of loss, bound for hell, if they don’t give up this fault.”

Read this translation of Aṅguttara Nikāya 3.113 Āpāyikasutta: Bound for Loss 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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Snp 4.2 Guhaṭṭhakasutta: Eight on the Cave

Trapped in a cave, thickly overspread,
sunk in delusion they stay.
A person like this is far from seclusion,
for sensual pleasures in the world are not easy to give up.

The chains of desire, the bonds of life’s pleasures
are hard to escape, for one cannot free another.
Looking to the past or the future,
they pray for these pleasures or former ones.

Greedy, fixated, infatuated by sensual pleasures,
they are incorrigible, habitually immoral.
When led to suffering they lament,
“What will become of us when we pass away from here?”

That’s why a person should train in this life:
should you know that anything in the world is wrong,
don’t act wrongly on account of that;
for the wise say this life is short.

I see the world’s population floundering,
given to craving for future lives.
Base men wail in the jaws of death,
not rid of craving for life after life.

See them flounder over belongings,
like fish in puddles of a dried-up stream.
Seeing this, live unselfishly,
forming no attachment to future lives.

Rid of desire for both ends,
having completely understood contact, free of greed,
doing nothing for which they’d blame themselves,
the wise don’t cling to the seen and the heard.

Having completely understood perception and having crossed the flood,
the sage, not clinging to possessions,
with dart plucked out, living diligently,
does not long for this world or the next.

Read this translation of Snp 4.2 Guhaṭṭhakasutta: Eight on the Cave by Bhikkhu Sujato on SuttaCentral.net.

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SN 47.7 Makkaṭasutta: A Monkey

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

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

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

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

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

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

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

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

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

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Iti 96 Kāmayogasutta: The Bonds

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

“Bhikkhus, one bound by the bond of sensual desire and by the bond of being is a returner, one who comes back to this state. One freed from the bond of sensual desire but still bound by the bond of being is a non-returner, one who does not come back to this state. One freed from the bond of sensual desire and freed from the bond of being is an arahant, one in whom the taints are destroyed.”

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

Fettered by both these bonds—
The sensual bond and the bond of being—
Living beings continue in saṁsāra,
Journeying on to birth and death.

Those who abandon sensual desires
But have not reached the taints’ destruction,
Fettered by the bondage of being,
Are declared to be non-returners.

But those who have cut off doubts,
Destroyed conceit and renewal of being,
Who reach the taints’ full destruction,
Though in the world, have gone beyond.

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

Read this translation of Itivuttaka 96 Kāmayogasutta: The Bonds by John D. Ireland on SuttaCentral.net.

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SN 46.55 From… Saṅgāravasutta: With Saṅgārava—Sensual Desire

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

At Sāvatthī.

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

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

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

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

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

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

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Thag 1.93 Erakattheragāthā: Eraka

Sensual pleasures are suffering, Eraka!
Sensual pleasures aren’t happiness, Eraka!
One who enjoys sensual pleasures
enjoys suffering, Eraka!
One who doesn’t enjoy sensual pleasures
doesn’t enjoy suffering, Eraka!

Read this translation of Theragāthā 1.93 Erakattheragāthā: Eraka by Bhikkhu Sujato on SuttaCentral.net.

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AN 8.56 Bhayasutta: Danger

“Mendicants, ‘danger’ is a term for sensual pleasures. ‘Suffering’, ‘disease’, ‘boil’, ‘dart’, ‘snare’, ‘bog’, and ‘womb’ are terms for sensual pleasures. And why is ‘danger’ a term for sensual pleasures? Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. And why are ‘suffering’, ‘disease’, ‘boil’, ‘dart’, ‘snare’, ‘bog’, and ‘womb’ terms for sensual pleasures? Someone who is besotted by sensual greed and shackled by lustful desire is not freed from wombs in the present life or in lives to come. That is why ‘womb’ is a term for sensual pleasures.

Danger, suffering, and disease,
boil, dart, and snare,
and bogs and wombs both.
These describe the sensual pleasures
to which ordinary people are attached.

Swamped by things that seem pleasant,
you go to another womb.
But when a mendicant is keen,
and doesn’t forget awareness,

in this way they transcend
this grueling swamp.
They watch this population flounder,
fallen into rebirth and old age.”

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Dhp 186–187 From… Buddhavagga: The Buddha

186. Even if it were raining money,
you’d not be sated in sensual pleasures.
An astute person understands that sensual pleasures
offer little gratification and much suffering.

187. Thus they find no delight
even in celestial pleasures.
A disciple of the fully awakened Buddha
delights in the ending of craving.

Read the entire translation of Dhammapada 179–196 Buddhavagga: by Bhikkhu Sujato on SuttaCentral.net.

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MN 125 From… Dantabhūmisutta: The Level of the Tamed

[Note: Although this selection is on the long side, it is just the first part of a wonderful longer sutta. If you have time to read the whole thing it would be good. The rest of the sutta selections this week will be back to their normal length.]

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

Now at that time the novice Aciravata was staying in a wilderness hut. Then as Prince Jayasena was going for a walk he approached Aciravata, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to Aciravata, “Master Aggivessana, I have heard that a mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.”

“That’s so true, Prince! That’s so true! A mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.”

“Master Aggivessana, please teach me the Dhamma as you have learned and memorized it.”

“I’m not competent to do so, Prince. For if I were to teach you the Dhamma as I have learned and memorized it, you might not understand the meaning, which would be wearying and troublesome for me.”

“Master Aggivessana, please teach me the Dhamma as you have learned and memorized it. Hopefully I will understand the meaning of what you say.”

“Then I shall teach you. If you understand the meaning of what I say, that’s good. If not, then leave each to his own, and do not question me about it further.”

“Master Aggivessana, please teach me the Dhamma as you have learned and memorized it. If I understand the meaning of what you say, that’s good. If not, then I will leave each to his own, and not question you about it further.”

Then the novice Aciravata taught Prince Jayasena the Dhamma as he had learned and memorized it. When he had spoken, Jayasena said to him, “It is impossible, Master Aggivessana, it cannot happen that a mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.” Having declared that this was impossible, Jayasena got up from his seat and left.

Not long after he had left, Aciravata went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

When he had spoken, the Buddha said to him,

“How could it possibly be otherwise, Aggivessana? Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.

Suppose there was a pair of elephants or horse or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained. What do you think, Aggivessana? Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed and reach the level of the tamed?”

“Yes, sir.”

“But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?”

“No, sir.”

“In the same way, Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.

Suppose there was a big mountain not far from a town or village. And two friends set out from that village or town, lending each other a hand up to the mountain. Once there, one friend would remain at the foot of the mountain, while the other would climb to the peak. Then the one standing at the foot would say to the one at the peak, ‘My friend, what do you see, standing there at the peak?’ They’d reply, ‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’

But the other would say, ‘It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.’ So their friend would come down from the peak, take their friend by the arm, and make them climb to the peak. After giving them a moment to catch their breath, they’d say, ‘My friend, what do you see, standing here at the peak?’ They’d reply, ‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’

They’d say, ‘Just now I understood you to say: “It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.” But now you say: “Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!”’ They’d say, ‘But my friend, it was because I was obstructed by this big mountain that I didn’t see what could be seen.’

But bigger than that is the mass of ignorance by which Prince Jayasena is veiled, shrouded, covered, and engulfed. Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s quite impossible for him to know or see or realize what can only be known, seen, and realized by renunciation. It wouldn’t be surprising if, had these two similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.”…

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Thig 13.5 Subhākammāradhītutherīgāthā: Subhā, the Smith’s Daughter

“I was so young, my clothes so fresh,
at that time I heard the teaching.
Being diligent,
I comprehended the truth;

and then I became profoundly dispassionate
towards all sensual pleasures.
Seeing fear in identity,
I longed for renunciation.

Giving up my family circle,
bonded servants and workers,
and my flourishing villages and lands,
so delightful and pleasant,

I went forth;
all that is no small wealth.
Now that I’ve gone forth in faith like this,
in the true teaching so well proclaimed,

since I desire to have nothing,
it would not be appropriate
to take back gold and money,
having already got rid of them.

Money or gold
doesn’t lead to peace and awakening.
It doesn’t befit an ascetic,
it’s not the wealth of the noble ones;

it’s just greed and vanity,
confusion and growing decadence,
dubious, troublesome—
there is nothing lasting there.

Depraved and heedless,
unenlightened folk, their hearts corrupt,
fight each other,
creating conflict.

Killing, caging, misery,
loss, grief, and lamentation;
those sunk in sensual pleasures
see many disastrous things.

My family, why do you urge me on
to pleasures, as if you were my enemies?
You know I’ve gone forth,
seeing fear in sensual pleasures.

It’s not due to gold, coined or uncoined,
that defilements come to an end.
Sensual pleasures are enemies and murderers,
hostile forces that bind you to thorns.

My family, why do you urge me on
to pleasures, as if you were my enemies?
You know I’ve gone forth,
shaven, wrapped in my outer robe.

Leftovers as gleanings,
and cast-off rags as robes—
that’s what’s fitting for me,
the essentials of the homeless life.

Great seers expel sensual pleasures,
both human and divine.
Safe in their sanctuary, they are freed,
having found unshakable happiness.

May I not encounter sensual pleasures,
for no shelter is found in them.
Sensual pleasures are enemies and murderers,
as painful as a bonfire.

Greed is an obstacle, a threat,
full of anguish and thorns;
it is out of balance,
a great gateway to confusion.

Hazardous and terrifying,
sensual pleasures are like a snake’s head,
where fools delight,
the blind ordinary folk.

Stuck in the swamp of sensuality,
there are so many ignorant in the world.
They know nothing of the end
of rebirth and death.

Because of sensual pleasures,
people jump right on to the path that goes to a bad place.
So many walk the path
that brings disease onto themselves.

That’s how sensual pleasures create enemies;
they are so tormenting, so corrupting,
trapping beings with the world’s material delights,
they are nothing less than the bonds of death.

Maddening, enticing,
sensual pleasures derange the mind.
They’re a snare laid by Māra
for the corruption of beings.

Sensual pleasures are infinitely dangerous,
they’re full of suffering, a terrible poison;
offering little gratification, they’re makers of strife,
withering bright qualities away.

Since I’ve created so much ruination
because of sensual pleasures,
I will not relapse to them again,
but will always delight in quenching.

Fighting against sensual pleasures,
longing for that cool state,
I shall meditate diligently
for the ending of all fetters.

Sorrowless, stainless, secure:
I’ll follow that path,
the straight noble eightfold way
by which the seers have crossed over.”

“Look at this: Subhā the smith’s daughter,
standing firm in the teaching.
She has entered the imperturbable state,
meditating at the root of a tree.

It’s just eight days since she went forth,
full of faith in the beautiful teaching.
Guided by Uppalavaṇṇā,
she is master of the three knowledges, conqueror of death.

This one is freed from slavery and debt,
a nun with faculties developed.
Unyoked from all yokes,
she has completed the task and is free of defilements.”

Thus did Sakka, lord of all creatures,
along with a host of gods,
having come by their psychic powers,
honor Subhā, the smith’s daughter.

Read this translation of Therīgāthā 13.5 Subhākammāradhītutherīgāthā: Subhā, the Smith’s Daughter by Bhikkhu Sujato on SuttaCentral.net.

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AN 10.105 Vijjāsutta: Knowledge

“Mendicants, ignorance precedes the attainment of unskillful qualities, with lack of conscience and prudence following along. An ignoramus, sunk in ignorance, gives rise to wrong view. Wrong view gives rise to wrong thought. Wrong thought gives rise to wrong speech. Wrong speech gives rise to wrong action. Wrong action gives rise to wrong livelihood. Wrong livelihood gives rise to wrong effort. Wrong effort gives rise to wrong mindfulness. Wrong mindfulness gives rise to wrong immersion. Wrong immersion gives rise to wrong knowledge. Wrong knowledge gives rise to wrong freedom.

Knowledge precedes the attainment of skillful qualities, with conscience and prudence following along. A sage, firm in knowledge, gives rise to right view. 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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DN 8 From… Mahāsīhanādasutta: The Lion’s Roar to the Naked Ascetic Kassapa

“…There is, Kassapa, a path, there is a practice, practicing in accordance with which you will know and see for yourself: ‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’ And what is that path? 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, practicing in accordance with which you will know and see for yourself: ‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’”…

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Thag 1.35 Sāmaññakānittheragāthā: Sāmaññakāni

Seeking happiness, they find it through this practice.
They get a good reputation and grow in fame,
those who develop the direct route:
the noble eightfold path to realize the deathless.

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SN 45.2 Upaḍḍhasutta: Half the Holy Life

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

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

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

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

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

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

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SN 45.161 From… Esanāsutta: Searches

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

At Sāvatthī.

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

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

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

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

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

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

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

…

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

The noble eightfold path should be developed to finish …”

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

Read the entire translation of Saṁyutta Nikāya 45.161 Esanāsutta: Searches by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 44 From… Cūḷavedallasutta: The Shorter Classification

[Note: This is part of a conversation between the lay disciple Visākha and his former wife, the Venerable Dhammadinnā. When their conversation is finished he reports it to the Buddha and the Buddha approves of all of her answers. If you are able it’s good to read the whole sutta.]

…“Ma’am, they speak of this thing called ‘the origin of identity’. What is the origin of identity that the Buddha spoke of?”

“It’s the craving that leads to future lives, mixed up with relishing and greed, chasing pleasure in various realms. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. The Buddha said that this is the origin of identity.”

“Ma’am, they speak of this thing called ‘the cessation of identity’. What is the cessation of identity that the Buddha spoke of?”

“It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. The Buddha said that this is the cessation of identity.”

“Ma’am, they speak of the practice that leads to the cessation of identity. What is the practice that leads to the cessation of identity that the Buddha spoke of?”

“The practice that leads to the cessation of identity that the Buddha spoke of 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.”

“But ma’am, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”

“That grasping is not the exact same thing as the five grasping aggregates. Nor is grasping one thing and the five grasping aggregates another. The desire and greed for the five grasping aggregates is the grasping there.”

“But ma’am, how does identity view come about?”

“It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how identity view comes about.”

“But ma’am, how does identity view not come about?”

“It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons. They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how identity view does not come about.”

“But ma’am, what is the noble eightfold path?”

“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.”

“But ma’am, is the noble eightfold path conditioned or unconditioned?”

“The noble eightfold path is conditioned.”

“Are the three practice categories included in the noble eightfold path? Or is the noble eightfold path included in the three practice categories?”

“The three practice categories are not included in the noble eightfold path. Rather, the noble eightfold path is included in the three practice categories. Right speech, right action, and right livelihood: these things are included in the category of ethics. Right effort, right mindfulness, and right immersion: these things are included in the category of immersion. Right view and right thought: these things are included in the category of wisdom.”…

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SN 45.4 Jāṇussoṇibrāhmaṇasutta: Regarding the Brahmin Jāṇussoṇi

At Sāvatthī.

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

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

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

“I can, Ānanda,” said the Buddha.

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

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

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

That is what the Buddha said.

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

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

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

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

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

Read this translation of Saṁyutta Nikāya 45.4 Jāṇussoṇibrāhmaṇasutta: Regarding the Brahmin Jāṇussoṇi by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 14.28 Aṭṭhaṅgikasutta: The Eightfold Path

At Sāvatthī.

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

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

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AN 10.117 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, he sat down to one side and said to the Buddha:

“Master Gotama, what is the near shore? And what is the far shore?”

“Wrong view is the near shore, brahmin, and right view is the far shore. Wrong thought is the near shore, and right thought is the far shore. Wrong speech is the near shore, and right speech is the far shore. Wrong action is the near shore, and right action is the far shore. Wrong livelihood is the near shore, and right livelihood is the far shore. Wrong effort is the near shore, and right effort is the far shore. Wrong mindfulness is the near shore, and right mindfulness is the far shore. Wrong immersion is the near shore, and right immersion is the far shore. Wrong knowledge is the near shore, and right knowledge is the far shore. Wrong freedom is the near shore, and right freedom is the far shore. This is the near shore, and this is the far shore.

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

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

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

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

Those whose minds are rightly developed
in the awakening factors;
who, letting go of attachments,
delight in not grasping:
with defilements ended, brilliant,
they in this world are quenched.”

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Dhp 316-319 From… Chapter 22 Niraya Vagga: Hell

Ashamed of what’s not shameful,
not ashamed of what is,
beings adopting wrong views
go to a bad destination.

Seeing danger where there is none,
& no danger where there is,
beings adopting wrong views
go to a bad destination.

Imagining error where there is none,
and no error where there is,
beings adopting wrong views
go to a bad destination.

But knowing error as error,
and non-error as non-,
beings adopting right views
go to a good
destination.

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AN 4.13 Padhānasutta: Striving

“Bhikkhus, there are these four right strivings. What four? (1) Here, a bhikkhu generates desire for the non-arising of unarisen bad unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. (2) He generates desire for the abandoning of arisen bad unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. (3) He generates desire for the arising of unarisen wholesome states; he makes an effort, arouses energy, applies his mind, and strives. (4) He generates desire for the persistence of arisen wholesome states, for their non-decline, increase, expansion, and fulfillment by development; he makes an effort, arouses energy, applies his mind, and strives. These are the four right strivings.”

Those who strive rightly
overcome the realm of Māra;
they are unattached,
gone beyond fear of birth and death.

They are contented and unstirred,
having conquered Māra and his mount;
those happy ones have overcome
all Namuci’s armies.

Note: Namuci is another name for Māra.

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SN 45.160 Nadīsutta: A River

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

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

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

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

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

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MN 149 Mahāsaḷāyatanikasutta: The Great Discourse on the Six Sense Fields

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:

“Mendicants, I shall teach you the great discourse on the six sense fields. Listen and apply your mind well, I will speak.”

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

“Mendicants, when you don’t truly know and see the eye, sights, eye consciousness, eye contact, and what is felt as pleasant, painful, or neutral that arises conditioned by eye contact, you’re aroused by these things.

Someone who lives aroused like this—fettered, confused, concentrating on gratification—accumulates the five grasping aggregates for themselves in the future. And their craving—which leads to future lives, mixed up with relishing and greed, chasing pleasure in various realms—grows. Their physical and mental stress, torment, and fever grow. And they experience physical and mental suffering.

When you don’t truly know and see the ear … nose … tongue … body … mind, thoughts, mind consciousness, mind contact, and what is felt as pleasant, painful, or neutral that arises conditioned by mind contact, you’re aroused by these things.

When you do truly know and see the eye, sights, eye consciousness, eye contact, and what is felt as pleasant, painful, or neutral that arises conditioned by eye contact, you’re not aroused by these things.

Someone who lives unaroused like this—unfettered, unconfused, concentrating on drawbacks—disperses the the five grasping aggregates for themselves in the future. And their craving—which leads to future lives, mixed up with relishing and greed, chasing pleasure in various realms—is given up. Their physical and mental stress, torment, and fever are given up. And they experience physical and mental pleasure.

The view of such a person is right view. Their intention is right intention, their effort is right effort, their mindfulness is right mindfulness, and their immersion is right immersion. And their actions of body and speech have already been fully purified before. So this noble eightfold path is fully developed.

When the noble eightfold path is developed, the following are fully developed: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, and the seven awakening factors.

And these two qualities proceed in conjunction: serenity and discernment. They completely understand by direct knowledge those things that should be completely understood by direct knowledge. They give up by direct knowledge those things that should be given up by direct knowledge. They develop by direct knowledge those things that should be developed by direct knowledge. They realize by direct knowledge those things that should be realized by direct knowledge.

And what are the things that should be completely understood by direct knowledge? You should say: ‘The five grasping aggregates.’ That is: form, feeling, perception, choices, and consciousness. These are the things that should be completely understood by direct knowledge.

And what are the things that should be given up by direct knowledge? Ignorance and craving for continued existence. These are the things that should be given up by direct knowledge.

And what are the things that should be developed by direct knowledge? Serenity and discernment. These are the things that should be developed by direct knowledge.

And what are the things that should be realized by direct knowledge? Knowledge and freedom. These are the things that should be realized by direct knowledge.

When you truly know and see the ear … nose … tongue … body … mind, thoughts, mind consciousness, mind contact, and what is felt as pleasant, painful, or neutral that arises conditioned by mind contact, you are not aroused by these things. …

These are the things that should be realized by direct knowledge.”

That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.

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AN 8.13 Assājānīyasutta: Thoroughbred

“Bhikkhus, possessing eight factors, a king’s excellent thoroughbred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What eight?

“Here, a king’s excellent thoroughbred horse is well born on both sides, maternal and paternal; he is born in whatever area other excellent thoroughbred horses are born.
He respectfully eats whatever food they give him, whether moist or dry, without scattering it.
He is repelled by sitting down or lying down near feces or urine.
He is mild and pleasant to live with, and he does not agitate other horses.
He reveals his tricks, ploys, gambits, and wiles as they really are to his trainer so that his trainer can make an effort to stamp them out of him.
He carries loads, determined: ‘Whether or not the other horses carry loads, I myself will carry them.’
When moving, he moves only along a straight path.
He is strong, and he shows his strength right up until the end of his life.

Possessing these eight factors, a king’s excellent thoroughbred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship.

“So too, bhikkhus, possessing eight qualities, a bhikkhu is worthy of gifts … an unsurpassed field of merit for the world. What eight?

“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.
He respectfully eats whatever food they give him, whether coarse or excellent, without being annoyed.
He is repelled by bodily, verbal, and mental misconduct; he is repelled by the acquisition of the numerous kinds of bad unwholesome qualities.
He is mild and pleasant to live with, and he does not agitate other bhikkhus.
He reveals his tricks, ploys, gambits, and wiles as they really are to the Teacher or to his wise fellow monks so that they can make an effort to stamp them out of him.
He is one who takes up the training, determined: ‘Whether or not other bhikkhus train, I will train.’
When moving, he moves only along a straight path. In this connection, this is the straight path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
He has aroused energy thus: ‘Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by manly strength, energy, and exertion.’

Possessing these eight qualities, a bhikkhu is worthy of gifts … an unsurpassed field of merit for the world.”

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SN 45.27 Kumbhasutta: Pots

At Sāvatthī.

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

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

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

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