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

AN 5.7 Kāmasutta: Sensual Pleasures

“Bhikkhus, beings for the most part are captivated by sensual pleasures. When a clansman has forsaken the sickle and carrying-pole and gone forth from the household life into homelessness, he can be described as a clansman who has gone forth out of faith. For what reason? Sensual pleasures, whether of this or that kind, can be obtained by a youth. Inferior sensual pleasures, middling sensual pleasures, and superior sensual pleasures are all reckoned simply as sensual pleasures.

“Suppose a young infant boy, ignorant, lying on his back, were to put a stick or pebble in his mouth because of his nurse’s heedlessness. His nurse would quickly attend to him and try to take it out. If she could not quickly take it out, she would brace the boy’s head with her left hand and, hooking a finger of her right hand, she would take it out even if she had to draw blood. For what reason? There would be some distress for the boy—this I don’t deny—but the nurse has to do so for his good and welfare, out of compassion for him. However, when the boy has grown up and has enough sense, the nurse would be unconcerned about him, thinking: ‘The boy can now look after himself. He won’t be heedless.’

“So too, so long as a bhikkhu is still not accomplished in faith in cultivating wholesome qualities, in a sense of shame in cultivating wholesome qualities, in moral dread in cultivating wholesome qualities, in energy in cultivating wholesome qualities, and in wisdom in cultivating wholesome qualities, I must still look after him. But when that bhikkhu is accomplished in faith in cultivating wholesome qualities … accomplished in wisdom in cultivating wholesome qualities, then I am unconcerned about him, thinking: ‘The bhikkhu can now look after himself. He won’t be heedless.’”

Read this translation of Aṅguttara Nikāya 5.7 Kāmasutta: Sensual Pleasures by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

AN 8.64 Gayāsīsasutta: At Gayā Head

[Note: In today’s selection we get a rare glimpse into the Buddha’s struggle for enlightenment. While it may not relate very directly to our own practice, it is important for us to have an idea of what the Buddha achieved.]

At one time the Buddha was staying near Gayā on Gayā Head. There the Buddha addressed the mendicants:

“Mendicants, before my awakening—when I was still not awake but intent on awakening—I perceived light but did not see forms.

Then it occurred to me, ‘What if I were to both perceive light and see forms? Then my knowledge and vision would become even more purified.’

So after some time, living alone, withdrawn, diligent, keen, and resolute, I perceived light and saw visions. But I didn’t associate with those deities, converse, or engage in discussion.

Then it occurred to me, ‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion? Then my knowledge and vision would become even more purified.’

So after some time … I perceived light and saw visions. And I associated with those deities, conversed, and engaged in discussion. But I didn’t know which orders of gods those deities came from.

Then it occurred to me, ‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion; and find out which orders of gods those deities come from? Then my knowledge and vision would become even more purified.’

So after some time … I perceived light and saw visions. And I associated with those deities … And I found out which orders of gods those deities came from. But I didn’t know what deeds caused those deities to be reborn there after passing away from here.

So after some time … I found out what deeds caused those deities to be reborn there after passing away from here. But I didn’t know what deeds caused those deities to have such food and such an experience of pleasure and pain.

So after some time … I found out what deeds caused those deities to have such food and such an experience of pleasure and pain. But I didn’t know that these deities have a life-span of such a length.

So after some time … I found out that these deities have a life-span of such a length. But I didn’t know whether or not I had previously lived together with those deities.

Then it occurred to me, ‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion; and find out which orders of gods those deities come from; and what deeds caused those deities to be reborn there after passing away from here; and what deeds caused those deities to have such food and such an experience of pleasure and pain; and that these deities have a life-span of such a length; and whether or not I have previously lived together with those deities? Then my knowledge and vision would become even more purified.’

So after some time … I found out whether or not I have previously lived together with those deities.

As long as my knowledge and vision about the deities was not fully purified from these eight perspectives, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.

But when my knowledge and vision about the deities was fully purified from these eight perspectives, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

Read this translation of Aṅguttara Nikāya 8.64 Gayāsīsasutta: At Gayā Head by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

MN 81 From… Ghaṭikārasutta: With Ghaṭīkāra

[Note: This is just the beginning and end of a longer sutta. You can read the entire sutta here.]

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. Then the Buddha left the road, and at a certain spot he smiled.

Then Venerable Ānanda thought, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.”

So Ānanda arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.”

“Once upon a time, Ānanda, there was a market town in this spot named Vebhaliṅga. It was successful and prosperous, populous, full of people. And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by Vebhaliṅga. It was here, in fact, that he had his monastery, where he advised the mendicant Saṅgha while seated.”

Then Ānanda spread out his outer robe folded in four and said to the Buddha, “Well then, sir, may the Blessed One sit here! Then this piece of land will have been occupied by two perfected ones, fully awakened Buddhas.” The Buddha sat on the seat spread out. When he was seated he said to Venerable Ānanda:

“Once upon a time, Ānanda, there was a market town in this spot named Vebhaliṅga. It was successful and prosperous, populous, full of people. And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by Vebhaliṅga. It was here, in fact, that he had his monastery, where he advised the mendicant Saṅgha while seated.

The Buddha Kassapa had as chief supporter in Vebhaliṅga a potter named Ghaṭīkāra. Ghaṭīkāra had a dear friend named Jotipāla, a brahmin student. Then Ghaṭīkāra addressed Jotipāla, ‘Come, dear Jotipāla, let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. For I deem it holy to see that Blessed One.’

When he said this, Jotipāla said to him, ‘Enough, dear Ghaṭīkāra. What’s the use of seeing that shaveling, that fake ascetic?’

For a second time … and a third time, Ghaṭīkāra addressed Jotipāla, ‘Come, dear Jotipāla, let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. For I deem it holy to see that Blessed One.’

For a third time, Jotipāla said to him, ‘Enough, dear Ghaṭīkāra. What’s the use of seeing that shaveling, that fake ascetic?’

‘Well then, dear Jotipāla, let’s take some bathing cleanser and go to the river to bathe.’

‘Yes, dear,’ replied Jotipāla. So that’s what they did.

Then Ghaṭīkāra addressed Jotipāla, ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. For I deem it holy to see that Blessed One.’

When he said this, Jotipāla said to him, ‘Enough, dear Ghaṭīkāra. What’s the use of seeing that shaveling, that fake ascetic?’

For a second time … and a third time, Ghaṭīkāra addressed Jotipāla, ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. For I deem it holy to see that Blessed One.’

For a third time, Jotipāla said to him, ‘Enough, dear Ghaṭīkāra. What’s the use of seeing that shaveling, that fake ascetic?’

Then Ghaṭīkāra grabbed Jotipāla by the skirt-hem and said, ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. For I deem it holy to see that Blessed One.’

So Jotipāla undid his skirt-hem and said to Ghaṭīkāra, ‘Enough, dear Ghaṭīkāra. What’s the use of seeing that shaveling, that fake ascetic?’

Then Ghaṭīkāra grabbed Jotipāla by the hair of his freshly-washed head and said, ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. For I deem it holy to see that Blessed One.’

Then Jotipāla thought, ‘Oh, how incredible, how amazing, how this potter Ghaṭīkāra, though of low birth, should presume to grab me by the hair of my freshly-washed head! This must be no ordinary matter.’ He said to Ghaṭīkāra, ‘You’d even milk it to this extent, dear Ghaṭīkāra?’

‘I even milk it to this extent, dear Jotipāla. For that is how holy I deem it to see that Blessed One.’

‘Well then, dear Ghaṭīkāra, release me, we shall go.’

Then Ghaṭīkāra the potter and Jotipāla the brahmin student went to the Buddha Kassapa. Ghaṭīkāra bowed and sat down to one side, but Jotipāla exchanged greetings with the Buddha and sat down to one side.

Ghaṭīkāra said to the Buddha Kassapa, ‘Sir, this is my dear friend Jotipāla, a brahmin student. Please teach him the Dhamma.’ Then the Buddha Kassapa educated, encouraged, fired up, and inspired Ghaṭīkāra and Jotipāla with a Dhamma talk. Then they got up from their seat, bowed, and respectfully circled the Buddha Kassapa, keeping him on their right, before leaving.

Then Jotipāla said to Ghatīkāra, ‘Dear Ghaṭīkāra, you have heard this teaching, so why don’t you go forth from the lay life to homelessness?’

‘Don’t you know, dear Jotipāla, that I look after my blind old parents?’

‘Well then, dear Ghaṭīkāra, I shall go forth from the lay life to homelessness.’

Then Ghaṭīkāra and Jotipāla went to the Buddha Kassapa, bowed and sat down to one side. Ghaṭīkāra said to the Buddha Kassapa, ‘Sir, this is my dear friend Jotipāla, a brahmin student. Please give him the going forth.’ And Jotipāla the brahmin student received the going forth, the ordination in the Buddha’s presence.…

…

…Ānanda, you might think: ‘Surely the brahmin student Jotipāla must have been someone else at that time?’ But you should not see it like this. I myself was the student Jotipāla at that time.”

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

Read the entire translation of Majjhima Nikāya 81 Ghaṭikārasutta: With Ghaṭīkāra by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

SN 46.16 Tatiyagilānasutta: Ill (3)

On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Blessed One was sick, afflicted, gravely ill. Then the Venerable Mahacunda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to the Venerable Mahacunda:

“Recite the factors of enlightenment, Cunda.”

“These seven factors of enlightenment, venerable sir, have been rightly expounded by the Blessed One; when developed and cultivated, they lead to direct knowledge, to enlightenment, to Nibbāna. What seven? The enlightenment factor of mindfulness has been rightly expounded by the Blessed One; when developed and cultivated, it leads to direct knowledge, to enlightenment, to Nibbāna…. The enlightenment factor of discrimination of states … The enlightenment factor of energy … The enlightenment factor of rapture … The enlightenment factor of tranquillity … The enlightenment factor of concentration …The enlightenment factor of equanimity has been rightly expounded by the Blessed One; when developed and cultivated, it leads to direct knowledge, to enlightenment, to Nibbāna. These seven factors of enlightenment, venerable sir, have been rightly expounded by the Blessed One; when developed and cultivated, they lead to direct knowledge, to enlightenment, to Nibbāna.”

“Surely, Cunda, they are factors of enlightenment! Surely, Cunda, they are factors of enlightenment!”

This is what the Venerable Mahacunda said. The Teacher approved. And the Blessed One recovered from that illness. In such a way the Blessed One was cured of his illness.

Read this translation of Saṁyutta Nikāya 46.16 Tatiyagilānasutta: Ill (3) by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

Ud 8.7 Dvidhapatha Sutta: A Fork in the Path

I have heard that on one occasion the Blessed One was journeying along a road in the Kosalan country with Ven. Nāgasamāla as his junior companion. Ven. Nāgasamāla, while going along the road, saw a fork in the path. On seeing it, he said to the Blessed One, “That, lord Blessed One, is the route. We go that way.” When this was said, the Blessed One said, “This, Nāgasamāla, is the route. We go this way.”

A second time… A third time, Ven. Nāgasamāla said to the Blessed One, “That, lord Blessed One, is the route. We go that way.” And for a third time, the Blessed One said, “This, Nāgasamāla, is the route. We go this way.”

Then Ven. Nāgasamāla, placing the Blessed One’s bowl & robes right there on the ground, left, saying, “This, lord Blessed One, is the bowl & robes.”

Then as Ven. Nāgasamāla was going along that route, thieves–jumping out in the middle of the road–pummeled him with their fists & feet, broke his bowl, and ripped his outer robe to shreds.

So Ven. Nāgasamāla–with his bowl broken, his outer robe ripped to shreds–went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there he said to the Blessed One, “Just now, lord, as I was going along that route, thieves jumped out in the middle of the road, pummeled me with their fists & feet, broke my bowl, and ripped my outer robe to shreds.”

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

When traveling together,
mixed together
with a person who doesn’t know,
an attainer-of-wisdom,
on realizing that the person is evil,
abandons him
as a milk-feeding heron,
a bog.

Read this translation of Udāna 8.7 Dvidhapatha Sutta. A Fork in the Path by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, or Ancient-Buddhist-Texts.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Srpski, Español, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, or සිංහල. Learn how to find your language.

Dhp 353 From… Tanhavagga: Craving

[Note: This verse was spoken by the Buddha. See also this selection from MN 26.]

A victor am I over all, all have I known. Yet unattached am I to all that is conquered and known. Abandoning all, I am freed through the destruction of craving. Having thus directly comprehended all by myself, whom shall I call my teacher?

Read the complete translation of Dhammapada 334–359 Tanhavagga: Craving by Acharya Buddharakkhita on accesstoinsight.org. 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.

Or read a translation in Deutsch, Tiếng Việt, Català, Čeština, Español, Français, עִבְֿרִיתּ, Magyar, Italiano, 日本語, Latine, मराठी, မြန်မာဘာသာ, Nederlands, Norsk, Polski, Português, සිංහල, Slovenščina, தமிழ், or 汉语. Learn how to find your language.

SN 35.13 Paṭhamapubbesambodhasutta: Before My Enlightenment (1)

At Savatthi. “Bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, it occurred to me: ‘What is the gratification, what is the danger, what is the escape in the case of the eye? What is the gratification, what is the danger, what is the escape in the case of the ear … the nose … the tongue … the body … the mind?’

“Then, bhikkhus, it occurred to me: ‘The pleasure and joy that arise in dependence on the eye: this is the gratification in the eye. That the eye is impermanent, suffering, and subject to change: this is the danger in the eye. The removal and abandonment of desire and lust for the eye: this is the escape from the eye.

“‘The pleasure and joy that arise in dependence on the ear … the nose … the tongue … the body … the mind: this is the gratification in the mind. That the mind is impermanent, suffering, and subject to change: this is the danger in the mind. The removal and abandonment of desire and lust for the mind: this is the escape from the mind.’

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

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

Read this translation of Saṁyutta Nikāya 35.13 Paṭhamapubbesambodhasutta: Before My Enlightenment (1) by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

Iti 22 Mettasutta: Meritorious Deeds

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

“Bhikkhus, do not fear meritorious deeds. This is an expression denoting happiness, what is desirable, wished for, dear and agreeable, that is, ‘meritorious deeds.’ For I know full well, bhikkhus, that for a long time I experienced desirable, wished for, dear and agreeable results from often performing meritorious deeds.

“Having cultivated for seven years a mind of loving-kindness, for seven aeons of contraction and expansion I did not return to this world. Whenever the aeon contracted I reached the plane of Streaming Radiance, and when the aeon expanded I arose in an empty Brahma-mansion. And there I was a Brahmā, the Great Brahmā, the Unvanquished Victor, the All-seeing, the All-powerful. Thirty-six times I was Sakka, the ruler of the devas. And many hundreds of times I was a Wheel-turning Monarch, righteous, a king of righteousness, conqueror of the four quarters of the earth, maintaining stability in the land, in possession of the seven jewels. What need is there to speak of mere local kingship?

“It occurred to me, bhikkhus, to wonder: ‘Of what kind of deed of mine is this the fruit? Of what deed’s ripening is it that I am now of such great accomplishment and power?’ And then it occurred to me: ‘It is the fruit of three kinds of deeds of mine, the ripening of three kinds of deeds that I am now of such great accomplishment and power: deeds of giving, of self-mastery, and of refraining.’”

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

One should train in deeds of merit
That yield long-lasting happiness:
Generosity, a balanced life,
Developing a loving mind.

By cultivating these three things,
Deeds yielding happiness,
The wise person is reborn in bliss
In an untroubled happy world.

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

Read this translation of Itivuttaka 22 Mettasutta: Meritorious Deeds 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.

Or read a translation in Deutsch, Lietuvių Kalba, Català, Čeština, Español, Français, Magyar, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, සිංහල, or Srpski. Learn how to find your language.

AN 9.41 Tapussa Sutta: To Tapussa (On Renunciation)

[Note: Some of the weekend selections this month will be much longer than usual so that we can learn more about the Buddha and his path to enlightenment. In this sutta the Buddha talks about his own experience with meditation before his enlightenment. There is a lot of repetition, so if you are short of time skimming is better than not reading at all.]

I have heard that on one occasion the Blessed One was staying among the Mallans near a Mallan town named Uruvelakappa. Then early in the morning the Blessed One—having adjusted his lower robe and carrying his bowl & outer robe—went into Uruvelakappa for alms. Having gone into Uruvelakappa for alms, after his meal, on his return from his alms round, he said to Ven. Ānanda, “Stay right here, Ānanda, while I go into the Great Forest for the day’s abiding.”

“As you say, lord,” Ven. Ānanda responded to him.

Then the Blessed One went into the Great Forest and sat down at the root of a certain tree for the day’s abiding.

Then Tapussa the householder went to Ven. Ānanda and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to Ven. Ānanda: “Venerable Ānanda, sir, we are householders who indulge in sensuality, delight in sensuality, enjoy sensuality, rejoice in sensuality. For us—indulging in sensuality, delighting in sensuality, enjoying sensuality, rejoicing in sensuality—renunciation seems like a sheer drop-off. Yet I’ve heard that in this Dhamma & Vinaya the hearts of the very young monks leap up at renunciation, grow confident, steadfast, & released, seeing it as peace. So right here is where this Dhamma & Vinaya is contrary to the great mass of people: i.e., (this issue of) renunciation.”

“This calls for a talk, householder. Let’s go see the Blessed One. Let’s approach him and, on arrival, tell him this matter. However he explains it to us, we will bear it in mind.”

“As you say, sir,” Tapussa the householder responded to Ven. Ānanda.

Then Ven. Ānanda, together with Tapussa the householder, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there Ven. Ānanda said to the Blessed One: “Tapussa the householder, here, has said to me, ‘Venerable Ānanda, sir, we are householders who indulge in sensuality, delight in sensuality, enjoy sensuality, rejoice in sensuality. For us—indulging in sensuality, delighting in sensuality, enjoying sensuality, rejoicing in sensuality—renunciation seems like a sheer drop-off. Yet I’ve heard that in this Dhamma & Vinaya the hearts of the very young monks leap up at renunciation, grow confident, steadfast, & released, seeing it as peace. So right here is where this Dhamma & Vinaya is contrary to the great mass of people: i.e., (this issue of) renunciation.’”

“So it is, Ānanda. So it is. Even I myself, before my self-awakening, when I was still an unawakened bodhisatta, thought: ‘Renunciation is good. Seclusion is good.’ But my heart didn’t leap up at renunciation, didn’t grow confident, steadfast, or released, seeing it as peace. The thought occurred to me: ‘What is the cause, what is the reason, why my heart doesn’t leap up at renunciation, doesn’t grow confident, steadfast, or released, seeing it as peace?’ Then the thought occurred to me: ‘I haven’t seen the drawback of sensual pleasures; I haven’t pursued (that theme). I haven’t understood the reward of renunciation; I haven’t familiarized myself with it. That’s why my heart doesn’t leap up at renunciation, doesn’t grow confident, steadfast, or released, seeing it as peace.’

[1] “Then the thought occurred to me: ‘If, having seen the drawback of sensual pleasures, I were to pursue that theme; and if, having understood the reward of renunciation, I were to familiarize myself with it, there’s the possibility that my heart would leap up at renunciation, grow confident, steadfast, & released, seeing it as peace.’

“So at a later time, having seen the drawback of sensual pleasures, I pursued that theme; having understood the reward of renunciation, I familiarized myself with it. My heart leaped up at renunciation, grew confident, steadfast, & released, seeing it as peace. Then, quite secluded from sensuality, secluded from unskillful qualities, I entered & remained in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.

“As I remained there, I was beset with attention to perceptions dealing with sensuality. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with sensuality that beset me was an affliction for me.

[2] “The thought occurred to me: ‘What if, with the stilling of directed thoughts & evaluations, I were to enter & remain in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.’ But my heart didn’t leap up at being without directed thought, didn’t grow confident, steadfast, or released, seeing it as peace. The thought occurred to me: ‘What is the cause, what is the reason, why my heart doesn’t leap up at being without directed thought, doesn’t grow confident, steadfast, or released, seeing it as peace?’ Then the thought occurred to me: ‘I haven’t seen the drawback of directed thought; I haven’t pursued that theme. I haven’t understood the reward of being without directed thought; I haven’t familiarized myself with it. That’s why my heart doesn’t leap up at being without directed thought, doesn’t grow confident, steadfast, or released, seeing it as peace.’

“Then the thought occurred to me: ‘If, having seen the drawback of directed thought, I were to pursue that theme; and if, having understood the reward of being without directed thought, I were to familiarize myself with it, there’s the possibility that my heart would leap up at being without directed thought, grow confident, steadfast, & released, seeing it as peace.’

“So at a later time, having seen the drawback of directed thought, I pursued that theme; having understood the reward of being without directed thought, I familiarized myself with it. My heart leaped up at being without directed thought, grew confident, steadfast, & released, seeing it as peace. With the stilling of directed thoughts & evaluations, I entered & remained in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.

“As I remained there, I was beset with attention to perceptions dealing with directed thought. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with directed thought that beset me was an affliction for me.

[3] “The thought occurred to me: ‘What if, with the fading of rapture, I were to remain equanimous, mindful, & alert, to sense pleasure with the body, and to enter & remain in the third jhāna, of which the noble ones declare, “Equanimous & mindful, he has a pleasant abiding”?’ But my heart didn’t leap up at being without rapture, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of rapture, I pursued that theme; having understood the reward of being without rapture, I familiarized myself with it. My heart leaped up at being without rapture, grew confident, steadfast, & released, seeing it as peace. With the fading of rapture, I remained equanimous, mindful, & alert, sensed pleasure with the body, and entered & remained in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’

“As I remained there, I was beset with attention to perceptions dealing with rapture. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with rapture that beset me was an affliction for me.

[4] “The thought occurred to me: ‘What if, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—I were to enter & remain in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain?’ But my heart didn’t leap up at being without the pleasure of equanimity, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of the pleasure of equanimity, I pursued that theme; having understood the reward of neither-pleasure-nor-pain, I familiarized myself with it. My heart leaped up at neither-pleasure-nor-pain, grew confident, steadfast, & released, seeing it as peace. With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—I entered & remained in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain.

“As I remained there, I was beset with attention to perceptions dealing with equanimity. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with equanimity that beset me was an affliction for me.

[5] “The thought occurred to me: ‘What if, with the complete transcending of perceptions of form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) “Infinite space,” I were to enter & remain in the dimension of the infinitude of space?’ But my heart didn’t leap up at the dimension of the infinitude of space, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of forms, I pursued that theme; having understood the reward of the dimension of the infinitude of space, I familiarized myself with it. My heart leaped up at the dimension of the infinitude of space, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ I entered & remained in the dimension of the infinitude of space.

“As I remained there, I was beset with attention to perceptions dealing with forms. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with forms that beset me was an affliction for me.

[6] “The thought occurred to me: ‘What if, with the complete transcending of the dimension of the infinitude of space, (perceiving,) “Infinite consciousness,” I were to enter & remain in the dimension of the infinitude of consciousness?’ But my heart didn’t leap up at the dimension of the infinitude of consciousness, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of the dimension of the infinitude of space, I pursued that theme; having understood the reward of the dimension of the infinitude of consciousness, I familiarized myself with it. My heart leaped up at the dimension of the infinitude of consciousness, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ I entered & remained in the dimension of the infinitude of consciousness.

“As I remained there, I was beset with attention to perceptions dealing with the dimension of the infinitude of space. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with the dimension of the infinitude of space that beset me was an affliction for me.

[7] “The thought occurred to me: ‘What if, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) “There is nothing,” I were to enter & remain in the dimension of nothingness?’ But my heart didn’t leap up at the dimension of nothingness, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of the dimension of the infinitude of consciousness, I pursued that theme; having understood the reward of the dimension of nothingness, I familiarized myself with it. My heart leaped up at the dimension of nothingness, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ I entered & remained in the dimension of nothingness.

“As I remained there, I was beset with attention to perceptions dealing with the dimension of the infinitude of consciousness. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with the dimension of the infinitude of consciousness that beset me was an affliction for me.

[8] “The thought occurred to me: ‘What if I, with the complete transcending of the dimension of nothingness, were to enter & remain in the dimension of neither perception nor non-perception?’ But my heart didn’t leap up at the dimension of neither perception nor non-perception, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of the dimension of nothingness, I pursued that theme; having understood the reward of the dimension of neither perception nor non-perception, I familiarized myself with it. My heart leaped up at the dimension of neither perception nor non-perception, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of the dimension of nothingness, I entered & remained in the dimension of neither perception nor non-perception.

“As I remained there, I was beset with attention to perceptions dealing with the dimension of nothingness. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with the dimension of nothingness that beset me was an affliction for me.

[9] “The thought occurred to me: ‘What if I, with the complete transcending of the dimension of neither perception nor non-perception, were to enter & remain in the cessation of perception & feeling?’ But my heart didn’t leap up at the cessation of perception & feeling, didn’t grow confident, steadfast, or released, seeing it as peace. The thought occurred to me: ‘What is the cause, what is the reason, why my heart doesn’t leap up at the cessation of perception & feeling, doesn’t grow confident, steadfast, or released, seeing it as peace?’ Then the thought occurred to me: ‘I haven’t seen the drawback of the dimension of neither perception nor non-perception; I haven’t pursued that theme. I haven’t understood the reward of the cessation of perception & feeling; I haven’t familiarized myself with it. That’s why my heart doesn’t leap up at the cessation of perception & feeling, doesn’t grow confident, steadfast, or released, seeing it as peace.’

“Then the thought occurred to me: ‘If, having seen the drawback of the dimension of neither perception nor non-perception, I were to pursue that theme; and if, having understood the reward of the cessation of perception & feeling, I were to familiarize myself with it, there’s the possibility that my heart would leap up at the cessation of perception & feeling, grow confident, steadfast, & released, seeing it as peace.’

“So at a later time, having seen the drawback of the dimension of neither perception nor non-perception, I pursued that theme; having understood the reward of the cessation of perception & feeling, I familiarized myself with it. My heart leaped up at the cessation of perception & feeling, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of the dimension of neither perception nor non-perception, I entered & remained in the cessation of perception & feeling. And as I saw (that) with discernment, effluents were completely ended.

“Ānanda, as long as I had not attained & emerged from these nine step-by-step dwelling-attainments in forward & backward order in this way, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & commonfolk. But as soon as I had attained & emerged from these nine step-by-step dwelling-attainments in forward & backward order in this way, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & commonfolk. Knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further becoming.’”

Read this translation of Aṅguttara Nikāya 9.41 Tapussa Sutta. To Tapussa (On Renunciation) by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Vv 7.7 Kanthaka Sutta: Kanthaka’s Mansion

Moggallana Bhante:

Dear Deva, the mansion in this heaven travels in all directions, shining brightly like the full moon – the leader of stars, surrounded by the constellations. It shines as brightly as the rising sun. Beryl, gold, crystal, silver, cat’s-eyes, pearls, and rubies decorate the floor of this mansion. The pillars are extremely beautiful. This mansion is beautifully made.

There is a beautiful lotus pond with many divine fish. It is filled with clear sparkling water, and its bottom is covered in golden sand. Various types of lotuses and white lilies bloom in the pond. When the breeze blows, a sweet fragrance spreads throughout the air. There are two beautiful forests on opposite banks of the pond. Their trees are full of flowers and fruits.

The comfortable chair you are sitting on is made of gold and decorated with divine cloth. You are surrounded by many goddesses, like the god Sakka. Those mighty goddesses, decorated with beautiful ornaments and flowers, entertain you. You are as happy in your mansion as a leader of gods. It is filled with the sweet sounds of drums, conchs, kettle-drums, guitars, and tam-tams. You enjoy the music, dances, and songs. You have received various divine sights, sounds, smells, tastes, and touches. Dear Deva, you shine brighter and brighter in this mansion like the rising sun.

How did you gain all these wonderful things? Is this the result of giving or practicing virtue or paying homage to someone? Please tell me of what meritorious deed this is the result of.

That deva, delighted at being questioned by Arahant Moggallana, gladly explained what he had done that resulted in such great happiness.

Deva:

I lived in the proud city of Kapilavatthu which was owned by the Sakyan people. My name was Kanthaka. I was the dearest horse of Prince Siddhartha, and I was born on the same day as this prince, the son of King Suddhodana.

One day at midnight Prince Siddhartha renounced the palace-life in order to seek enlightenment. He touched my thigh with his soft flexible hands and copper-colored nails. While touching my thigh he told me, “My friend, I am going to achieve enlightenment and after I have attained it, I will help others in the world to cross over this samsara. So carry me, my friend.”

I was overjoyed to hear those words. With great delight I let the prince get onto my back. The famous mighty prince sat on my back, and thrilled, I carried him joyfully.

As the sun was rising we approached another kingdom. Leaving me and the chariot-driver Channa, Prince Siddhartha departed silently as if he had no attachment to us.

I licked Prince Siddhartha’s sacred feet, with their copper-colored toenails, as he was about to depart. We watched the Great Hero entering the thick forest with tears in our eyes.

As soon as he was out of sight, I suddenly got very ill. Right there and then, I died.

Through the power of that meritorious deed, I have received this heavenly mansion. I enjoy this heaven immensely, surrounded by all the divine pleasures.

One day, other devas were rejoicing, having heard that Prince Siddhartha had attained Supreme Enlightenment. When I heard that, I was overjoyed. Based on that joy, I will attain Nibbana one day.

Bhante, when you approach the Greatest Teacher, the Supreme Buddha, please worship the Blessed One saying, “Deva Kanthaka worships you with his words and by bowing his head.”

Soon, I too will go to see the Matchless Teacher who won the battle. It is extremely rare to see such a Supreme Buddha, who is unshaken by the ups and downs of the world. He is the true protector of the world.

On a later day, recollecting the help of the Great Teacher, and feeling grateful and thankful for his teachings, Deva Kanthaka went to see the Supreme Buddha. Having listened to the Buddha’s teaching, he understood it and gained the Eye of Dhamma.

Deva Kanthaka removed self-centered view, doubt, and wrongful practices and became a Stream Entrant. After worshiping the Supreme Teacher’s sacred feet, he disappeared right there and then.

Read this translation of Vimānavatthu 7.7 Kanthaka Sutta: Kanthaka’s Mansion by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or explore the Pali on DigitalPaliReader.online.

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You can find the entire translation of the Vimanavatthu: Stories of Heavenly Mansions available on SuttaFriends.org.

AN 8.69 Parisāsutta: Assemblies

“Mendicants, there are these eight assemblies. What eight? The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās.

I recall having approached an assembly of hundreds of aristocrats. There I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn’t know: ‘Who is this that speaks? Is it a god or a human?’ And when my Dhamma talk was finished I vanished. But when I vanished they didn’t know: ‘Who was that who vanished? Was it a god or a human?’

I recall having approached an assembly of hundreds of brahmins … householders … ascetics … the gods under the Four Great Kings … the gods under the Thirty-Three … Māras … Brahmās. There too I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn’t know: ‘Who is this that speaks? Is it a god or a human?’ And when my Dhamma talk was finished I vanished. But when I vanished they didn’t know: ‘Who was that who vanished? Was it a god or a human?’ These are the eight assemblies.”

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Ud 5.2 Appāyukasutta: Short-lived

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then in the late afternoon, Venerable Ānanda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him: “It’s incredible, sir, it’s amazing! How short-lived was the Blessed One’s mother! For seven days after the Blessed One was born, his mother passed away and was reborn in the host of Joyful Gods.”

“That’s so true, Ānanda! For the mothers of beings intent of awakening are short-lived. Seven days after the beings intent on awakening are born, their mothers pass away and are reborn in the host of Joyful Gods.”

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

“Whether born or to be born,
all depart, leaving the body behind.
The skillful, understanding that all is lost,
would keenly practice the spiritual life.”

Read this translation of Udāna 5.2 Appāyukasutta: Short-lived by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on 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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Thag 15.2 Udāyittheragāthā: Udāyī

[Here the Arahant Udāyī praises the Supreme Buddha. Here “giant” is the translation of the word “nāga.”]

Awakened as a human being,
self-tamed and immersed in samādhi,
following the spiritual path,
he loves peace of mind.

Revered by people,
gone beyond all things,
even the gods revere him;
so I’ve heard from the perfected one.

He has transcended all fetters,
and escaped from entanglements.
Delighting to renounce sensual pleasures,
he’s freed like gold from stone.

That giant outshines all,
like the Himalaya beside other mountains.
Of all those named “giant”,
he is truly named, supreme.

I shall extol the giant for you,
for he does nothing monstrous.
Gentleness and harmlessness
are two feet of the giant.

Mindfulness and awareness
are his two other feet.
Faith is the giant’s trunk,
and equanimity his white tusks.

Mindfulness is his neck, his head is wisdom—
investigation and thinking about principles.
His belly is the sacred hearth of the Dhamma,
and his tail is seclusion.

Practicing absorption, enjoying the breath,
he is serene within.
The giant is serene when walking,
the giant is serene when standing,

the giant is serene when lying down,
and when sitting, the giant is serene.
The giant is restrained everywhere:
this is the accomplishment of the giant.

He eats blameless things,
he doesn’t eat blameworthy things.
When he gets food and clothes,
he avoids storing them up.

Having severed all bonds,
fetters large and small,
wherever he goes,
he goes without concern.

A white lotus,
fragrant and delightful,
sprouts in water and grows there,
but the water doesn’t cling to it.

Just so the Buddha is born in the world,
and lives in the world,
but the world doesn’t stick to him,
as water does not stick to the lotus.

A great blazing fire
dies down when the fuel runs out.
And when the coals have gone out
it’s said to be “extinguished”.

This simile is taught by the discerning
to express the meaning clearly.
Great giants will understand
what the giant taught the giant.

Free of greed, free of hate,
free of delusion, undefiled;
the giant, giving up his body,
undefiled, will be fully extinguished.


Read this translation of Theragāthā 15.2 Udānaāyittheragāthā: Udāyī by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 9.14 Samiddhisutta: With Samiddhi

Then Venerable Samiddhi went up to Venerable Sāriputta, bowed, and sat to one side. Venerable Sāriputta said to him:

“Samiddhi, based on what do thoughts arise in a person?”

“Based on name and form, sir.”

“Where do they become diversified?”

“In the elements.”

“What is their origin?”

“Contact is their origin.”

“What is their meeting place?”

“Feeling is their meeting place.”

“What is their chief?”

“Immersion is their chief.”

“What is their ruler?”

“Mindfulness is their ruler.”

“What is their overseer?”

“Wisdom is their overseer.”

“What is their core?”

“Freedom is their core.”

“What is their culmination?”

“They culminate in freedom from death.”

“Samiddhi, when you were asked what is the basis on which thoughts arise in a person, you answered ‘name and form’. When you were asked … what is their culmination, you answered ‘freedom from death’. Good, good, Samiddhi! It’s good that you answered each question. But don’t get conceited because of that.”

Read this translation of Aṅguttara Nikāya 9.14 Samiddhisutta: With Samiddhi by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation onDhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 6.41 Dārukkhandhasutta: A Tree Trunk

So I have heard. At one time Venerable Sāriputta was staying near Rājagaha, on the Vulture’s Peak Mountain.

Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, descended the Vulture’s Peak together with several mendicants. At a certain spot he saw a large tree trunk, and he addressed the mendicants, “Reverends, do you see this large tree trunk?”

“Yes, reverend.”

“If they wanted to, a mendicant with psychic powers who has mastered their mind could determine this tree trunk to be nothing but earth. Why is that? Because the earth element exists in the tree trunk. Relying on that a mendicant with psychic powers could determine it to be nothing but earth. If they wanted to, a mendicant with psychic powers who has mastered their mind could determine this tree trunk to be nothing but water. … Or they could determine it to be nothing but fire … Or they could determine it to be nothing but air … Or they could determine it to be nothing but beautiful … Or they could determine it to be nothing but ugly. Why is that? Because the element of ugliness exists in the tree trunk. Relying on that a mendicant with psychic powers could determine it to be nothing but ugly.”

Read this translation of Aṅguttara Nikāya 6.41 Dārukkhandhasutta: A Tree Trunk 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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MN 28 Mahāhatthipadopamasutta: The Greater Discourse on the Simile of the Elephant’s Footprint

[Note: Today’s selection is much longer than usual so we can see the Arahant Sāriputtas great ability to expand upon a topic of Dhamma. It’s a wonderful example of the deep yet practical teachings he was able to give.]

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

“Friends, just as the footprint of any living being that walks can be placed within an elephant’s footprint, and so the elephant’s footprint is declared the chief of them because of its great size; so too, all wholesome states can be included in the Four Noble Truths. In what four? In the noble truth of suffering, in the noble truth of the origin of suffering, in the noble truth of the cessation of suffering, and in the noble truth of the way leading to the cessation of suffering.

“And what is the noble truth of suffering? Birth is suffering, ageing is suffering, death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; not to obtain what one wants is suffering; in short, the five aggregates affected by clinging are suffering.

“And what are the five aggregates affected by clinging? They are: the material form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, and the consciousness aggregate affected by clinging.

“And what is the material form aggregate affected by clinging? It is the four great elements and the material form derived from the four great elements. And what are the four great elements? They are the earth element, the water element, the fire element, and the air element.

The Earth Element

“What, friends, is the earth element? The earth element may be either internal or external. What is the internal earth element? Whatever internally, belonging to oneself, is solid, solidified, and clung-to; that is, head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung-to: this is called the internal earth element. Now both the internal earth element and the external earth element are simply earth element. And that should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate toward the earth element.

“Now there comes a time when the water element is disturbed and then the external earth element vanishes. When even this external earth element, great as it is, is seen to be impermanent, subject to destruction, disappearance, and changeˌ what of this body, which is clung to by craving and lasts but a while? There can be no considering that as ‘I’ or ‘mine’ or ‘I am.’

“So then, if others abuse, revile, scold, and harass a bhikkhu who has seen this element as it actually is, he understands thus: ‘This painful feeling born of ear-contact has arisen in me. That is dependent, not independent. Dependent on what? Dependent on contact.’ Then he sees that contact is impermanent, that feeling is impermanent, that perception is impermanent, that formations are impermanent, and that consciousness is impermanent. And his mind, having made an element its objective support, enters into that new objective support and acquires confidence, steadiness, and resolution.

“Now, if others attack that bhikkhu in ways that are unwished for, undesired, and disagreeable, by contact with fists, clods, sticks, or knives, he understands thus: ‘This body is of such a nature that contact with fists, clods, sticks, and knives assail it. But this has been said by the Blessed One in his “advice on the simile of the saw”: “Bhikkhus, even if bandits were to sever you savagely limb by limb with a two-handled saw, he who gave rise to a mind of hate towards them would not be carrying out my teaching.” So tireless energy shall be aroused in me and unremitting mindfulness established, my body shall be tranquil and untroubled, my mind concentrated and unified. And now let contact with fists, clods, sticks, and knives assail this body; for this teaching of the Buddhas is being practised by me.’

“When that bhikkhu thus recollects the Buddha, the Dhamma, and the Sangha, if equanimity supported by the wholesome does not become established in him, then he arouses a sense of urgency thus: ‘It is a loss for me, it is no gain for me, it is bad for me, it is no good for me, that when I thus recollect the Buddha, the Dhamma, and the Sangha, equanimity supported by the wholesome does not become established in me.’ Just as when a daughter-in-law sees her father-in-law, she arouses a sense of urgency to please him, so too, when that bhikkhu thus recollects the Buddha, the Dhamma, and the Sangha, if equanimity supported by the wholesome does not become established in him, then he arouses a sense of urgency. But if, when he recollects the Buddha, the Dhamma, and the Sangha, equanimity supported by the wholesome becomes established in him, then he is satisfied with it. At that point, friends, much has been done by that bhikkhu.

The Water Element

“What, friends, is the water element? The water element may be either internal or external. What is the internal water element? Whatever internally, belonging to oneself, is water, watery, and clung-to; that is, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil-of-the-joints, urine, or whatever else internally, belonging to oneself, is water, watery, and clung-to: this is called the internal water element. Now both the internal water element and the external water element are simply water element. And that should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the water element and makes the mind dispassionate toward the water element.

“Now there comes a time when the external water element is disturbed. It carries away villages, towns, cities, districts, and countries. There comes a time when the waters in the great ocean sink down a hundred leagues, two hundred leagues, three hundred leagues, four hundred leagues, five hundred leagues, six hundred leagues, seven hundred leagues. There comes a time when the waters in the great ocean stand seven palms deep, six palms deep…two palms deep, only a palm deep. There comes a time when the waters in the great ocean stand seven fathoms deep, six fathoms deep…two fathoms deep, only a fathom deep. There comes a time when the waters in the great ocean stand half a fathom deep, only waist deep, only knee deep, only ankle deep. There comes a time when the waters in the great ocean are not enough to wet even the joint of a finger. When even this external water element, great as it is, is seen to be impermanent, subject to destruction, disappearance, and change, what of this body, which is clung to by craving and lasts but a while? There can be no considering that as ‘I’ or ‘mine’ or ‘I am.’

“So then, if others abuse, revile, scold, and harass a bhikkhu who has seen this element as it actually is, he understands thus:…repeat §§8—10…At that point too, friends, much has been done by that bhikkhu.

The Fire Element

“What, friends, is the fire element? The fire element may be either internal or external. What is the internal fire element? Whatever internally, belonging to oneself, is fire, fiery, and clung-to; that is, that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, consumed, and tasted gets completely digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung-to: this is called the internal fire element. Now both the internal fire element and the external fire element are simply fire element. And that should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the fire element and makes the mind dispassionate toward the fire element.

“Now there comes a time when the external fire element is disturbed. It burns up villages, towns, cities, districts, and countries. It goes out due to lack of fuel only when it comes to green grass, or to a road, or to a rock, or to water, or to a fair open space. There comes a time when they seek to make a fire even with a cock’s feather or a hide-paring. When even this external fire element, great as it is, is seen to be impermanent, subject to destruction, disappearance, and change, what of this body, which is clung to by craving and lasts but a while? There can be no considering that as ‘I’ or ‘mine’ or ‘I am.’

“So then, if others abuse, revile, scold, and harass a bhikkhu who has seen this element as it actually is, he understands thus:…repeat §§8—10…At that point too, friends, much has been done by that bhikkhu.

The Air Element

“What, friends, is the air element? The air element may be either internal or external. What is the internal air element? Whatever internally, belonging to oneself, is air, airy, and clung-to; that is, up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breath and out-breath, or whatever else internally, belonging to oneself, is air, airy, and clung-to: this is called the internal air element. Now both the internal air element and the external air element are simply air element. And that should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the air element and makes the mind dispassionate toward the air element.

“Now there comes a time when the external air element is disturbed. It sweeps away villages, towns, cities, districts, and countries. There comes a time in the last month of the hot season when they seek wind by means of a fan or bellows and even the strands of straw in the drip-fringe of the thatch do not stir. When even this external air element, great as it is, is seen to be impermanent, subject to destruction, disappearance, and change, what of this body, which is clung to by craving and lasts but a while? There can be no considering that as ‘I’ or ‘mine’ or ‘I am.’

“So then, if others abuse, revile, scold, and harass a bhikkhu who has seen this element as it actually is, he understands thus:… repeat §§8—10…At that point too, friends, much has been done by that bhikkhu.

“Friends, just as when a space is enclosed by timber and creepers, grass, and clay, it comes to be termed just ‘house,’ so too, when a space is enclosed by bones and sinews, flesh and skin, it comes to be termed just ‘material form.’

“If, friends, internally the eye is intact but no external forms come into its range, and there is no corresponding conscious engagement, then there is no manifestation of the corresponding section of consciousness. If internally the eye is intact and external forms come into its range, but there is no corresponding conscious engagement, then there is no manifestation of the corresponding section of consciousness. But when internally the eye is intact and external forms come into its range and there is the corresponding conscious engagement, then there is the manifestation of the corresponding section of consciousness.

“The material form in what has thus come to be is included in the material form aggregate affected by clinging. The feeling in what has thus come to be is included in the feeling aggregate affected by clinging. The perception in what has thus come to be is included in the perception aggregate affected by clinging. The formations in what has thus come to be are included in the formations aggregate affected by clinging. The consciousness in what has thus come to be is included in the consciousness aggregate affected by clinging. He understands thus: ‘This, indeed, is how there comes to be the inclusion, gathering, and amassing of things into these five aggregates affected by clinging. Now this has been said by the Blessed One: “One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination.” And these five aggregates affected by clinging are dependently arisen. The desire, indulgence, inclination, and holding based on these five aggregates affected by clinging is the origin of suffering. The removal of desire and lust, the abandonment of desire and lust for these five aggregates affected by clinging is the cessation of suffering.’ At that point too, friends, much has been done by that bhikkhu.

“If, friends, internally the ear is intact but no external sounds come into its range…as in §§27—28…At that point too, friends, much has been done by that bhikkhu.

“If, friends, internally the nose is intact but no external smells come into its range…At that point too, friends, much has been done by that bhikkhu.

“If, friends, internally the tongue is intact but no external flavours come into its range…At that point too, friends, much has been done by that bhikkhu.

“If, friends, internally the body is intact but no external tangibles come into its range…At that point too, friends, much has been done by that bhikkhu.

“If, friends, internally the mind is intact but no external mind-objects come into its range, and there is no corresponding conscious engagement, then there is no manifestation of the corresponding section of consciousness. If internally the mind is intact and external mind-objects come into its range, but there is no corresponding conscious engagement, then there is no manifestation of the corresponding section of consciousness. But when internally the mind is intact and external mind-objects come into its range and there is the corresponding conscious engagement, then there is the manifestation of the corresponding section of consciousness.

“The material form in what has thus come to be is included in the material form aggregate affected by clinging. The feeling in what has thus come to be is included in the feeling aggregate affected by clinging. The perception in what has thus come to be is included in the perception aggregate affected by clinging. The formations in what has thus come to be are included in the formations aggregate affected by clinging. The consciousness in what has thus come to be is included in the consciousness aggregate affected by clinging. He understands thus: ‘This, indeed, is how there comes to be the inclusion, gathering, and amassing of things into these five aggregates affected by clinging. Now this has been said by the Blessed One: “One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination.” And these five aggregates affected by clinging are dependently arisen. The desire, indulgence, inclination, and holding based on these five aggregates affected by clinging is the origin of suffering. The removal of desire and lust, the abandonment of desire and lust for these five aggregates affected by clinging is the cessation of suffering.’ At that point too, friends, much has been done by that bhikkhu.”

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

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AN 5.132 Dutiyacakkānuvattanasutta: Wielding Power (2nd)

“Mendicants, possessing five factors a wheel-turning monarch’s eldest son continues to wield the power set in motion by his father only in a principled manner. And this power cannot be undermined by any human enemy.

What five? A wheel-turning monarch’s oldest son knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. A wheel-turning monarch’s oldest son who possesses these five factors continues to wield the power set in motion by his father only in a principled manner. And this power cannot be undermined by any human enemy.

In the same way, possessing five qualities Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One. And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.

What five? Sāriputta knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. Possessing these five qualities Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One. And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”

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AN 3.130 Dutiyaanuruddhasutta: With Anuruddha (2nd)

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

“Here’s the thing, Reverend Sāriputta. With clairvoyance that is purified and surpasses the human, I survey the thousandfold galaxy. My energy is roused up and unflagging, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed in samādhi. But my mind is not freed from the defilements by not grasping.”

“Well, Reverend Anuruddha, when you say: ‘With clairvoyance that is purified and surpasses the human, I survey the entire galaxy,’ that’s your conceit. And when you say: ‘My energy is roused up and unflagging, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed in samādhi,’ that’s your restlessness. And when you say: ‘But my mind is not freed from the defilements by not grasping,’ that’s your remorse. It would be good to give up these three things. Ignore them and apply your mind to freedom from death.”

After some time Anuruddha gave up these three things. Ignoring them, he applied his mind to freedom from death. Then Anuruddha, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Anuruddha became one of the perfected.

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AN 7.41 Dutiyavasasutta: Mastery of the Mind (2nd)

[Note: “Immersion” is the translation of “samādhi”. This is often rendered as “concentration” or “one-pointedness of mind.”]

“Mendicants, having seven qualities Sāriputta has mastered his mind and is not mastered by it. What seven? Sāriputta is skilled at immersion, skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in gladdening the mind for immersion, skilled in the meditation subjects for immersion, and skilled in projecting the mind purified by immersion. Having these seven qualities Sāriputta has mastered his mind and is not mastered by it.”

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SN 48.44 Pubbakoṭṭhakasutta: At the Eastern Gate

So I have heard. At one time the Buddha was staying in Sāvatthī at the eastern gate. Then the Buddha said to Venerable Sāriputta:

“Sāriputta, do you have faith that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, culminate, finish, and end in freedom from death?”

“Sir, in this case I don’t rely on faith in the Buddha’s claim that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, culminate, finish, and end in freedom from death. There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on faith in this matter. But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties in this matter. I have known, seen, understood, realized, and experienced this with wisdom. I have no doubts or uncertainties that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, culminate, finish, and end in freedom from death.”

“Good, good, Sāriputta! There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on faith in this matter. But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, culminate, finish, and end in freedom from death.”

Read this translation of Saṁyutta Nikāya 48.44 Pubbakoṭṭhakasutta: At the Eastern Gate by Bhikkhu Sujato on SuttaCentral.net.

SN 14.15 Caṅkamasutta: Walking Together

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time Venerable Sāriputta was walking together with several mendicants not far from the Buddha. Venerable Mahāmoggallāna was doing likewise, as were Venerable Mahākassapa, Venerable Anuruddha, Venerable Puṇṇa son of Mantāṇī, Venerable Upāli, Venerable Ānanda, and Devadatta.

Then the Buddha said to the mendicants, “Mendicants, do you see Sāriputta walking together with several mendicants?”

“Yes, sir.”

“All of those mendicants have great wisdom. Do you see Moggallāna walking together with several mendicants?”

“Yes, sir.”

“All of those mendicants have great psychic power. Do you see Kassapa walking together with several mendicants?”

“Yes, sir.”

“All of those mendicants advocate austerities. Do you see Anuruddha walking together with several mendicants?”

“Yes, sir.”

“All of those mendicants have clairvoyance. Do you see Puṇṇa son of Mantāṇī walking together with several mendicants?”

“Yes, sir.”

“All of those mendicants are Dhamma speakers. Do you see Upāli walking together with several mendicants?”

“Yes, sir.”

“All of those mendicants are experts in monastic law. Do you see Ānanda walking together with several mendicants?”

“Yes, sir.”

“All of those mendicants are very learned. Do you see Devadatta walking together with several mendicants?”

“Yes, sir.”

“All of those mendicants have corrupt wishes.

Sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions. Those who have good convictions come together and converge with those who have good convictions.

In the past, in the future, and also in the present, sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions. Those who have good convictions come together and converge with those who have good convictions.”

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SN 21.3 Ghaṭasutta: The Barrel

Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park. Now on that occasion the Venerable Sāriputta and the Venerable Mahamoggallana were dwelling at Rajagaha in a single dwelling in the Bamboo Grove, the Squirrel Sanctuary. Then, in the evening, the Venerable Sāriputta emerged from seclusion and approached the Venerable Mahamoggallana. He exchanged greetings with the Venerable Mahamoggallana and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

“Friend Moggallana, your faculties are serene, your facial complexion is pure and bright. Has the Venerable Mahamoggallana spent the day in a peaceful dwelling?”

“I spent the day in a gross dwelling, friend, but I did have some Dhamma talk.”

“With whom did the Venerable Mahamoggallana have some Dhamma talk?”

“I had some Dhamma talk with the Blessed One, friend.”

“But the Blessed One is far away, friend. He is now dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park. Did the Venerable Mahamoggallana approach the Blessed One by means of spiritual power, or did the Blessed One approach the Venerable Mahamoggallana by means of spiritual power?”

“I didn’t approach the Blessed One by means of spiritual power, friend, nor did the Blessed One approach me by means of spiritual power. Rather, the Blessed One cleared his divine eye and divine ear element to communicate with me, and I cleared my divine eye and divine ear element to communicate with the Blessed One.”

“What kind of Dhamma talk did the Venerable Mahamoggallana have with the Blessed One?”

“Here, friend, I said to the Blessed One: ‘Venerable sir, it is said, “one with energy aroused, one with energy aroused.” In what way, venerable sir, does one have energy aroused?’ The Blessed One then said to me: ‘Here, Moggallana, a bhikkhu with energy aroused dwells 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, by manly energy, by manly exertion.” It is in such a way, Moggallana, that one has aroused energy.’ Such, friend, is the Dhamma talk that I had with the Blessed One.”

“Friend, compared to the Venerable Mahamoggallana we are like a few grains of gravel compared to the Himalayas, the king of mountains. For the Venerable Mahamoggallana is of such great spiritual power and might that if so he wished he could live on for an aeon.”

“Friend, compared to the Venerable Sāriputta we are like a few grains of salt compared to a barrel of salt. For the Venerable Sāriputta has been extolled, lauded, and praised in many ways by the Blessed One:

“‘As Sāriputta is supreme
In wisdom, virtue, and peace,
So a bhikkhu who has gone beyond
At best can only equal him.’”

In this manner both these great nagas rejoiced in what was well stated and well declared by the other.

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SN 47.12 Nālandasutta: Nalanda

On one occasion the Blessed One was dwelling at Nalanda in Pavarika’s Mango Grove. Then the Venerable Sāriputta approached the Blessed One, paid homage to him, sat down to one side, and said to him:

“Venerable sir, I have such confidence in the Blessed One that I believe there has not been nor ever will be nor exists at present another ascetic or brahmin more knowledgeable than the Blessed One with respect to enlightenment.”

“Lofty indeed is this bellowing utterance of yours, Sāriputta, you have roared a definitive, categorical lion’s roar: ‘Venerable sir, I have such confidence in the Blessed One that I believe there has not been nor ever will be nor exists at present another ascetic or brahmin more knowledgeable than the Blessed One with respect to enlightenment.’ Have you now, Sāriputta, encompassed with your mind the minds of all the Arahants, the Perfectly Enlightened Ones, arisen in the past and known thus: ‘Those Blessed Ones were of such virtue, or of such qualities, or of such wisdom, or of such dwellings, or of such liberation’?”

“No, venerable sir.”

“Then, Sāriputta, have you encompassed with your mind the minds of all the Arahants, the Perfectly Enlightened Ones, who will arise in the future and known thus: ‘Those Blessed Ones will be of such virtue, or of such qualities, or of such wisdom, or of such dwellings, or of such liberation’?”

“No, venerable sir.”

“Then, Sāriputta, have you encompassed with your mind my own mind—I being at present the Arahant, the Perfectly Enlightened One—and known thus: ‘The Blessed One is of such virtue, or of such qualities, or of such wisdom, or of such dwellings, or of such liberation’?”

“No, venerable sir.”

“Sāriputta, when you do not have any knowledge encompassing the minds of the Arahants, the Perfectly Enlightened Ones of the past, the future, and the present, why do you utter this lofty, bellowing utterance and roar this definitive, categorical lion’s roar: ‘Venerable sir, I have such confidence in the Blessed One that I believe there has not been nor ever will be nor exists at present another ascetic or brahmin more knowledgeable than the Blessed One with respect to enlightenment’?”

“I do not have, venerable sir, any knowledge encompassing the minds of the Arahants, the Perfectly Enlightened Ones of the past, the future, and the present, but still I have understood this by inference from the Dhamma. Suppose, venerable sir, a king had a frontier city with strong ramparts, walls, and arches, and with a single gate. The gatekeeper posted there would be wise, competent, and intelligent; one who keeps out strangers and admits acquaintances. While he is walking along the path that encircles the city he would not see a cleft or an opening in the walls even big enough for a cat to slip through. He might think: ‘Whatever large creatures enter or leave this city, all enter and leave through this one gate.’

“So too, venerable sir, I have understood this by inference from the Dhamma: Whatever Arahants, Perfectly Enlightened Ones arose in the past, all those Blessed Ones had first abandoned the five hindrances, corruptions of the mind and weakeners of wisdom; and then, with their minds well established in the four establishments of mindfulness, they had developed correctly the seven factors of enlightenment; and thereby they had awakened to the unsurpassed perfect enlightenment. And, venerable sir, whatever Arahants, Perfectly Enlightened Ones will arise in the future, all those Blessed Ones will first abandon the five hindrances, corruptions of the mind and weakeners of wisdom; and then, with their minds well established in the four establishments of mindfulness, they will develop correctly the seven factors of enlightenment; and thereby they will awaken to the unsurpassed perfect enlightenment. And, venerable sir, the Blessed One, who is at present the Arahant, the Perfectly Enlightened One, first abandoned the five hindrances, corruptions of the mind and weakeners of wisdom; and then, with his mind well established in the four establishments of mindfulness, he developed correctly the seven factors of enlightenment; and thereby he has awakened to the unsurpassed perfect enlightenment.”

“Good, good, Sāriputta! Therefore, Sāriputta, you should repeat this Dhamma exposition frequently to the bhikkhus and the bhikkhunis, to the male lay followers and the female lay followers. Even though some foolish people may have perplexity or uncertainty regarding the Tathagata, when they hear this Dhamma exposition their perplexity or uncertainty regarding the Tathagata will be abandoned.”

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SN 47.13 Cundasutta: With Cunda

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. At that time Venerable Sāriputta was staying in the Magadhan lands near the little village of Nālaka, and he was sick, suffering, gravely ill. And the novice Cunda was his carer.

Then Venerable Sāriputta became fully extinguished because of that sickness. Then Cunda took Sāriputta’s bowl and robes and set out for Sāvatthī. He went to see Venerable Ānanda at Jeta’s grove, Anāthapiṇḍika’s monastery, bowed, sat down to one side, and said to him:

“Sir, Venerable Sāriputta has become fully extinguished. This is his bowl and robe.”

“Reverend Cunda, we should see the Buddha about this matter. Come, let’s go to the Buddha and inform him about this.”

“Yes, sir,” replied Cunda.

Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and said to him:

“Sir, this novice Cunda says that Venerable Sāriputta has become fully extinguished. This is his bowl and robe. Since I heard this, my body feels like it’s drugged. I’m disorientated, and the teachings don’t spring to mind.”

“Well, Ānanda, when Sāriputta became fully extinguished, did he take away your entire spectrum of ethical conduct, of immersion, of wisdom, of freedom, or of the knowledge and vision of freedom?”

“No, sir, he did not. But Venerable Sāriputta was my adviser and counselor. He educated, encouraged, fired up, and inspired me. He never tired of teaching the Dhamma, and he supported his spiritual companions. I remember the nectar of the teaching, the riches of the teaching, the support of the teaching given by Venerable Sāriputta.”

“Ānanda, did I not prepare for this when I explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.

Suppose there was a large tree standing with heartwood, and the largest branch fell off. In the same way, in the great Saṅgha that stands with heartwood, Sāriputta has become fully extinguished.

How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.

So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.

And how does a mendicant do this? 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.

That’s how a mendicant lives as their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.

Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.”

For a similar sutta, see SN 47. 14.

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SN 2.29 Susimasutta: With Susīma

At Sāvatthī.

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Ānanda, do you endorse Sāriputta?”

“Sir, who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged? Venerable Sāriputta is astute, he has great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. He has few wishes, he’s content, secluded, aloof, and energetic. He gives advice and accepts advice; he accuses and criticizes wickedness. Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?”

“That’s so true, Ānanda! That’s so true! Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?” And the Buddha repeated all of Ānanda’s terms of praise.

While this praise of Sāriputta was being spoken, the god Susīma approached the Buddha, escorted by a large assembly of gods. He bowed, stood to one side, and said to him:

“That’s so true, Blessed One! That’s so true, Holy One! Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?” And he too repeated all the terms of praise of Sāriputta, adding, “For I too, sir, whenever I go to an assembly of gods, frequently hear the same terms of praise.”

While this praise of Sāriputta was being spoken, the gods of Susīma’s assembly—uplifted and overjoyed, full of rapture and happiness—generated a rainbow of bright colors.

Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and radiate. In the same way, the gods of Susīma’s assembly generated a rainbow of bright colors.

Suppose there was a pendant of river gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and radiate. In the same way, the gods of Susīma’s assembly generated a rainbow of bright colors.

Suppose that after the rainy season the sky was clear and cloudless. At the crack of dawn, the Morning Star shines and glows and radiates. In the same way, the gods of Susīma’s assembly generated a rainbow of bright colors.

Suppose that after the rainy season the sky was clear and cloudless. As the sun rises, it would dispel all the darkness from the sky as it shines and glows and radiates. In the same way, the gods of Susīma’s assembly generated a rainbow of bright colors.

Then the god Susīma recited this verse about Venerable Sāriputta in the Buddha’s presence:

“He’s considered astute,
Sāriputta, free of anger.
Few in wishes, sweet, tamed,
the seer shines in the Teacher’s praise!”

Then the Buddha replied to Susīma with this verse about Venerable Sāriputta:

“He’s considered astute,
Sāriputta, free of anger.
Few in wishes, sweet, tamed;
developed and well-tamed, he bides his time.”

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SN 2.20 Anāthapiṇḍikasutta: With Anāthapiṇḍika

Standing to one side, the god Anāthapiṇḍika recited these verses in the Buddha’s presence:

“This is indeed that Jeta’s Grove,
frequented by the Saṅgha of seers,
where the King of Dhamma stayed:
it brings me joy!

Deeds, knowledge, and principle;
ethical conduct, an excellent livelihood;
by these are mortals purified,
not by clan or wealth.

That’s why an astute person,
seeing what’s good for themselves,
would examine the teaching rationally,
and thus be purified in it.

Sāriputta is full of wisdom,
ethics, and peace.
Even a mendicant who has crossed over
might at best equal him.”

This is what the god Anāthapiṇḍika said. Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.

Then, when the night had passed, the Buddha addressed the mendicants: “Mendicants, tonight, a certain glorious god, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and recited these verses in my presence.” The Buddha then repeated the verses in full.

When he said this, Venerable Ānanda said to the Buddha, “Sir, that god must surely have been Anāthapiṇḍika. For the householder Anāthapiṇḍika was devoted to Venerable Sāriputta.”

“Good, good, Ānanda. You’ve reached the logical conclusion, as far as logic goes. For that was indeed the god Anāthapiṇḍika.”

Note: This event is also recounted at the end of MN 143 Anāthapiṇḍikovāda Sutta.

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Thag 17.2 From… Sāriputtattheragāthā: Sāriputta—Part 3

“Calm and still,
thoughtful in counsel, not restless—
he shakes off bad qualities
as the wind shakes leaves off a tree.

Calm and still,
thoughtful in counsel, not restless—
he plucks off bad qualities
as the wind plucks leaves off a tree.

Calm and free of despair,
clear and unclouded,
of good morals, intelligent:
one would make an end of suffering.”

“Some householders, and even some renunciants,
are not to be trusted.
Some who were good later become bad;
while some who were bad become good.”

“Sensual desire, ill will,
dullness and drowsiness,
restlessness, and doubt:
these are the five mental stains for a monk.”

“Whether they’re honored
or not honored, or both,
their immersion doesn’t waver
as they live diligently.

They persistently practice absorption
with subtle view and discernment.
Rejoicing in the ending of grasping,
they’re said to be a true person.”

“The oceans and the earth,
the mountains and the wind—
none of these can compare
with the Teacher’s magnificent liberation.”

“The senior monk who keeps the wheel rolling,
he is very wise and serene.
Like earth, like water, like fire,
he is neither attracted nor repelled.

He has attained the perfection of wisdom,
so intelligent and thoughtful.
He is bright, but seems to be dull;
he always wanders, quenched.”

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

“Persist with diligence:
this is my instruction.
Come, I’ll be fully extinguished—
I am everywhere free.”

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AN 8.28 Dutiyabalasutta: Powers (2nd)

Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Sāriputta, how many powers does a mendicant who has ended the defilements have that qualify them to claim: ‘My defilements have ended’?”

“Sir, a mendicant who has ended the defilements has eight powers that qualify them to claim: ‘My defilements have ended.’

What eight? Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling influences. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

Furthermore, a mendicant with defilements ended has well developed the four bases of psychic power … the five faculties … the seven awakening factors … the noble eightfold path. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

A mendicant who has ended the defilements has these eight powers that qualify them to claim: ‘My defilements have ended.’”

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Thag 17.2 From… Sāriputtattheragāthā: Sāriputta—Part 2

“Whether in the village or the wilderness,
in a valley or the uplands,
wherever the perfected ones live
is a delightful place.”

“The wilderness is so lovely!
Though most people don’t like it,
those free of greed are happy there,
as they don’t seek sensual pleasures.”

“Regard one who sees your faults
as a guide to a hidden treasure.
Stay close to one so wise and astute
who corrects you when you need it.
Sticking close to such an impartial person,
things get better, not worse.”

“Advise and instruct;
curb wickedness:
for you shall be loved by the good,
and disliked by the bad.”

“The Blessed One, the Buddha, the seer
was teaching Dhamma to another.
As he taught the Dhamma,
I lent an ear to get the meaning.

My listening wasn’t wasted:
I’m freed, without defilements.”

“Not for knowledge of past lives,
nor even for clairvoyance;
not for psychic powers, or reading the minds of others,
nor for knowing people’s passing away and being reborn;
not for purifying the power of clairaudience,
did I have any wish.”

“His only shelter is the foot of a tree;
shaven, wrapped in his outer robe,
the senior monk foremost in wisdom,
Upatissa himself practices absorption.

When in a meditation free of placing the mind,
a disciple of the Buddha
is at that moment blessed
with noble silence.

As a rocky mountain
is unwavering and well grounded,
so when delusion ends,
a monk, like a mountain, doesn’t tremble.

“To the man who has not a blemish,
who is always seeking purity,
even a hair-tip of evil
seems as big as a cloud.”

“I don’t long for death;
I don’t long for life;
I will lay down this body,
aware and mindful.

I don’t long for death;
I don’t long for life;
I await my time,
like a worker waiting for their wages.”

“Both what came before and what follows after
are nothing but death, not freedom from death.
Practice, don’t perish—
don’t let the moment pass you by.

Just like a frontier city,
is guarded inside and out,
so you should ward yourselves—
don’t let the moment pass you by.
For if you miss your moment
you’ll grieve when sent to hell.”

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MN 111 Anupadasutta: One by One

[Note: Today’s sutta is much longer and a bit more technical than usual, but it’s one of the few detailed accounts of the process leading to enlightenment by a disciple. It recounts all of the stages of meditation that Ven. Sāriputta went through on his way to become an arahant.]

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:

“Sāriputta is astute, mendicants. He has great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. For a fortnight he practiced discernment of phenomena one by one. And this is how he did it.

Quite secluded from sensual pleasures, secluded from unskillful qualities, he entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And he distinguished the phenomena in the first absorption one by one: placing and keeping and rapture and bliss and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ And by repeated practice he knew for sure that there is.

Furthermore, as the placing of the mind and keeping it connected were stilled, he entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

And he distinguished the phenomena in the second absorption one by one: internal confidence and rapture and bliss and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ And by repeated practice he knew for sure that there is.

Furthermore, with the fading away of rapture, he entered and remained in the third absorption, where he meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

And he distinguished the phenomena in the third absorption one by one: bliss and mindfulness and awareness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ And by repeated practice he knew for sure that there is.

Furthermore, with the giving up of pleasure and pain, and the ending of former happiness and sadness, he entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

And he distinguished the phenomena in the fourth absorption one by one: equanimity and neutral feeling and mental unconcern due to tranquility and pure mindfulness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ And by repeated practice he knew for sure that there is.

Furthermore, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, he entered and remained in the dimension of infinite space.

And he distinguished the phenomena in the dimension of infinite space one by one: the perception of the dimension of infinite space and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ And by repeated practice he knew for sure that there is.

Furthermore, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he entered and remained in the dimension of infinite consciousness.

And he distinguished the phenomena in the dimension of infinite consciousness one by one: the perception of the dimension of infinite consciousness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ And by repeated practice he knew for sure that there is.

Furthermore, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he entered and remained in the dimension of nothingness.

And he distinguished the phenomena in the dimension of nothingness one by one: the perception of the dimension of nothingness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ And by repeated practice he knew for sure that there is.

Furthermore, going totally beyond the dimension of nothingness, he entered and remained in the dimension of neither perception nor non-perception.

And he emerged from that attainment with mindfulness. Then he contemplated the phenomena in that attainment that had passed, ceased, and perished: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ And by repeated practice he knew for sure that there is.

Furthermore, going totally beyond the dimension of neither perception nor non-perception, he entered and remained in the cessation of perception and feeling. And, having seen with wisdom, his defilements came to an end.

And he emerged from that attainment with mindfulness. Then he contemplated the phenomena in that attainment that had passed, ceased, and perished: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is no escape beyond.’ And by repeated practice he knew for sure that there is not.

And if there’s anyone of whom it may be rightly said that they have attained mastery and perfection in noble ethics, immersion, wisdom, and freedom, it’s Sāriputta.

And if there’s anyone of whom it may be rightly said that they’re the Buddha’s true-born child, born from his mouth, born of the teaching, created by the teaching, heir to the teaching, not the heir in things of the flesh, it’s Sāriputta.

Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

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Thag 17.2 From… Sāriputtattheragāthā: Sāriputta—Part 1

“One who’s mindful as per their conduct and mindfulness,
diligent as per their intentions and meditation,
happy inside, serene, solitary, contented:
that is what they call a mendicant.

When eating fresh or dried food,
one shouldn’t be overly replete.
A mendicant should wander mindfully,
with empty stomach, taking limited food.

Four or five mouthfuls before you’re full,
drink some water;
this is enough for a resolute mendicant
to live in comfort.

If they cover themselves with a robe
that’s allowable and fit for purpose;
this is enough for a resolute mendicant
to live in comfort.

When sitting cross-legged,
the rain doesn’t fall on the knees;
this is enough for a resolute mendicant
to live in comfort.”

“When you’ve seen happiness as suffering,
and suffering as a dart,
and that there’s nothing between the two—
what keeps you in the world? What would you become?

Thinking, ‘May I have nothing to do with those of bad wishes,
lazy, lacking energy,
unlearned, lacking regard for others’—
what keeps you in the world? What would you become?”

“An intelligent, learned person,
steady in ethics,
devoted to serenity of heart—
let them stand at the head.”

“A beast who likes to proliferate,
enjoying proliferation,
fails to win extinguishment,
the supreme sanctuary from the yoke.

But one who gives up proliferation,
enjoying the state of non-proliferation,
wins extinguishment,
the supreme sanctuary from the yoke.”…

Read the entire translation of Theragāthā 17.2 Sāriputtattheragāthā: Sāriputta by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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