Suttas – Page 21 – Daily Sutta Reading

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

Thag 18.1 From… Mahākassapattheragāthā: Mahākassapa

“You shouldn’t live for the adulation of a following;
it turns your mind, making it hard to get immersion.
Seeing that popularity is suffering,
you shouldn’t consent to a following.

A sage should not visit respectable families;
it turns your mind, making it hard to get immersion.
If you’re eager and greedy for flavors,
you’ll miss the goal that brings such happiness.

They know it really is a bog,
this homage and veneration in respectable families.
Honor is a subtle dart, hard to extract,
and hard for a sinner to give up.”

“I came down from my lodging
and entered the city for alms.
I courteously stood by
while a leper ate.

With his putrid hand
he offered me a morsel.
Putting the morsel in my bowl,
his finger dropped off right there.

Sitting by a wall,
I ate that lump of rice.
I did not feel any disgust
while eating or afterwards.

Anyone who makes use of
leftovers for food,
fermented urine as medicine,
the root of a tree as lodging,
and cast-off rags as robes,
is at ease in any quarter.”

“Where some have fallen to ruin
while climbing the mountain,
there Kassapa ascends;
an heir of the Buddha,
aware and mindful,
owing to his psychic powers.

Returning from almsround,
Kassapa ascends the mountain,
and practices absorption without grasping,
with fear and dread given up.

Returning from almsround,
Kassapa ascends the mountain,
and practices absorption without grasping,
quenched amongst those who burn.

Returning from almsround,
Kassapa ascends the mountain,
and practices absorption without grasping,
his task completed, free of defilements.”

“Strewn with garlands of the musk-rose tree,
these regions are so delightful, so lovely,
echoing with the trumpeting of elephants:
these rocky crags delight me!

Glistening, they look like blue storm clouds,
with waters cool and streams so clear,
and covered all in ladybugs:
these rocky crags delight me!

Like the peak of a blue storm cloud,
or like a fine bungalow, lovely,
echoing with the trumpeting of elephants:
these rocky crags delight me!

The rain comes down on the lovely flats,
in the mountains frequented by hermits.
Echoing with the cries of peacocks,
these rocky crags delight me!

It’s enough for me,
who loves absorption and is resolute, to be mindful.
It’s enough for me,
a resolute monk who loves the goal.

It’s enough for me,
a resolute monk who loves comfort.
It’s enough for me,
resolute and poised, loving meditation.

Covered with flowers of flax,
like the sky covered with clouds,
full of flocks of many different birds,
these rocky crags delight me!

Empty of householders,
frequented by herds of deer,
full of flocks of many different birds,
these rocky crags delight me!

The water’s clear and the rocks are broad,
monkeys and deer are all around;
festooned with dewy moss,
these rocky crags delight me!”

“Even the music of a five-piece band
can never give such pleasure
as when, with unified mind,
you rightly discern the Dhamma.”

“Don’t get involved in lots of work,
avoid people, and don’t try to acquire things.
If you’re eager and greedy for flavors,
you’ll miss the goal that brings such happiness.

Don’t get involved in lots of work,
avoid what doesn’t lead to the goal.
The body gets worn out and fatigued,
and when you ache, you won’t find serenity.”

“You won’t see yourself
by merely reciting words,
wandering stiff-necked
and thinking, ‘I’m better than them.’

The fool is no better,
but they think they are.
The wise don’t praise
pompous people.

Whoever is not affected
by the modes of conceit—
‘I am better’, ‘I’m not better’,
‘I am worse’, or ‘I am the same’—

with such understanding, poised,
steady in ethics,
and devoted to serenity of mind:
that is who the wise praise.”

“Whoever has no respect
for their spiritual companions
is as far from the true teaching
as the earth is from the sky.

Those whose conscience and shame
are always rightly established,
thrive in the spiritual life;
for them, there are no future lives.

When a mendicant who is haughty and fickle
wears rags from the rubbish-heap,
that doesn’t make them shine:
they’re like a monkey in a lion skin.

But if they are steady and stable,
alert, with senses restrained,
then, wearing rags from the rubbish-heap, they shine
like a lion in a mountain cave.” …

To learn more about the dangers of honour and praise, the suttas in the Lābhasakkārasaṁyutta are useful, especially SN 17.3: Kummasutta and SN 17.5: Mīḷhakasutta.

Legend says that Arahant Mahākassapa loved to live on Gurpa Hill, about 16km from Bodhgaya. That might be the place he is talking about in these verses. If you ever go on pilgrimage in India, it is a less popular, but very inspiring, place to visit.

Read the entire translation of Theragāthā 18.1 Mahākassapattheragāthā: Mahākassapa by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net.

Thig 5.1 Aññataratherīgāthā: Verses of a Certain Unknown Elder

“For twenty-five years,
since I had gone forth,
I had not experienced serenity of mind,
not even for a split second.

I had not attained peace of mind,
I was overflowing with lust,
and with my arms in the air, crying aloud,
I entered the monastery.

I approached a bhikkhunī,
who I had confidence in.
She taught me the Dhamma:
the aggregates, elements, and sense domains.

Having heard that Dhamma,
I sat down on one side.
I know my past lives,
I have purified my divine eye.

I am able to read the minds of others,
and I have purified the ear element.
I have attained psychic powers,
and reached the destruction of the influences.
I have realized the six special knowledges,
and completed the teaching of the Buddha.”

Read this translation of Therīgāthā 5.1 Aññataratherīgāthā: Verses of a Certain Unknown Elder by Ayya Soma on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on SC-Voice.net.

Thag 4.8 Rāhulattheragāthā: Rāhula

I am known as “Fortunate Rāhula”,
because I’m accomplished in both ways:
I am the son of the Buddha,
and I am seer of truths.

Since my defilements have ended,
since there are no more future lives—
I’m perfected, worthy of offerings,
master of the three knowledges, seer of the deathless.

Blinded by sensual pleasures, trapped in a net,
they are smothered over by craving;
bound by the Kinsman of the Negligent,
like a fish caught in a funnel-net trap.

Having thrown off those sensual pleasures,
having cut Māra’s bond,
and having plucked out craving, root and all:
I’m cooled, extinguished.

To learn about the triple knowledges, read Itv 99 Tevijja Sutta: The Triple Knowledge.

“Kinsman of the Negligent” is another name for Māra.

Read this translation of Theragāthā 4.8 Rāhulattheragāthā: Rāhula by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net.

Thig 6.6 Mahāpajāpatigotamītherīgāthā: Verses of the Elder Mahāpajāpati Gotamī

“Homage to you, Buddha, Hero!
Best of all beings,
who released me and many others
from suffering.

All suffering is fully understood,
craving, its cause, has been made to wither,
the Eightfold Path has been developed,
and cessation has been attained by me.

In the past I was a mother, a child, a father, a brother,
and a grandmother.
Not knowing the truth of how things are,
I came back again and again, not finding what I was looking for.

I have seen the Magnificent One,
indeed, this is my last body.
Destroyed is rebirth in saṁsāra,
now there is no coming back to any state of being.

See the disciples on the path—
established in energy, self-directed,
always making a sincere effort:
this is paying homage to the Buddhas!

Indeed, for the benefit of many beings,
Māyā gave birth to Gotama.
Pierced is sickness and death,
dispelled is the mass of suffering.”

Read this translation of Therīgāthā 6.6 Mahāpajāpatigotamītherīgāthā: Verses of the Elder Mahāpajāpati Gotamī by Ayya Soma on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net.

Thag 5.9 Vijitasenattheragāthā: Vijitasena

I’ll cage you, mind,
like an elephant in a stockade.
Born of the flesh, that net of the senses,
I won’t urge you to do bad.

Caged, you won’t go anywhere,
like an elephant who can’t find an open gate.
Demon-mind, you won’t wander again and again,
bullying, in love with wickedness.

Just as a strong trainer with a hook
takes a wild, newly captured elephant
and wins it over against its will,
so I’ll win you over.

Just as a fine charioteer, skilled in the taming
of fine horses, tames a thoroughbred,
so I’ll tame you,
firmly established in the five powers.

I’ll bind you with mindfulness;
devout, I shall tame you;
kept in check by harnessed energy,
mind, you won’t go far from here.

To learn about the five powers, see AN 5.14: Vitthatasutta.

Read this translation of Theragāthā 5.9 Vijitasenattheragāthā: Vijitasena by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net.

Thig 2.9 Abhayātherīgāthā: Abhayā

Abhayā, the body is fragile,
yet ordinary people are attached to it.
I’ll lay down the body,
aware and mindful.

Though subject to so many painful things,
I have, through my love of diligence,
reached the ending of craving,
and fulfilled the Buddha’s instructions.

Read this translation of Therīgāthā 2.9 Abhayātherīgāthā: Abhayā Abhayātherīgāthā by Bhikkhuni Soma on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on SC-Voice.net.

Thag 14.1 Khadiravaniyarevatattheragāthā: Khadiravaniyarevata

Since I’ve gone forth
from the lay life to homelessness,
I’m not aware of any intention
that is ignoble and hateful.

“May these beings be killed!
May they be slaughtered! May they suffer!”—
I’m not aware of having any such intentions
in all this long while.

I have been aware of loving-kindness,
limitless and well-developed;
gradually consolidated
as it was taught by the Buddha.

I’m friend and comrade to all,
compassionate for all beings!
I develop a mind of love,
always delighting in harmlessness.

Unfaltering, unshakable,
I gladden the mind.
I develop the divine meditation,
which sinners do not cultivate.

Having entered a meditation state without thought,
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.

As a frontier city
is guarded inside and out,
so you should ward yourselves—
don’t let the moment pass you by.

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

I don’t long for death;
I don’t long for life;
I await my time,
aware and mindful.

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

I’ve attained the goal
for the sake of which I went forth
from the lay life to homelessness—
the ending of all fetters.

Persist with diligence:
this is my instruction.
Come, I’ll be fully extinguished—
I’m liberated in every way.

divine meditation: Brahmavihāra (loving-kindness, compassion, sympathetic joy, equanimity)

Read this translation of Theragāthā 14.1 Khadiravaniyarevatattheragāthā: Khadiravaniyarevata by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net.

Thig 13.2 Rohinītherīgāthā: Verses of the Elder Rohinī

“You fall asleep talking about ‘contemplatives’,
you wake up talking about ‘contemplatives’,
you only praise contemplatives,
surely you will become a contemplative.

Abundant food and drink
you offer to contemplatives.
Rohinī, now I ask:
what is so dear to you about contemplatives?

They’re idle and lazy,
living on what is given by others,
longing for sweet sensual pleasures,
what is so dear to you about contemplatives?”

“For a very long time indeed, father,
you have asked me about contemplatives.
For you, I will speak in praise of their
wisdom, morality, and commitment.

Industrious, not lazy,
doers of the best deeds,
they give up passion and aversion,
because of this, contemplatives are dear to me.

The three roots of evil
they shake off, the ones whose actions are pure,
they have abandoned all evil,
because of this, contemplatives are dear to me.

They do pure bodily actions,
as well as verbal actions,
and pure mental actions,
because of this, contemplatives are dear to me.

Spotless as a pearl,
they are pure internally and externally.
Full of bright qualities,
because of this, contemplatives are dear to me.

Very learned, knowing the Dhamma by heart,
Noble Ones, living a life of Dhamma,
they expound the meaning of the Dhamma,
because of this, contemplatives are dear to me.

Very learned, knowing the Dhamma by heart,
Noble Ones, living a life of Dhamma,
mindful, with one-pointed minds,
because of this, contemplatives are dear to me.

Going afar, mindful,
giving counsel without conceit,
they clearly know the end of suffering,
because of this, contemplatives are dear to me.

From whichever village they set out,
they never look back,
they wander without longing,
because of this, contemplatives are dear to me.

They do not deposit things in storerooms,
nor do they have pots and pans.
Seeking complete perfection,
because of this, contemplatives are dear to me.

They do not take up gold,
silver or money,
they are nourished by the present moment,
because of this, contemplatives are dear to me.

Monastics from different clans,
and from different provinces,
they hold each other dear,
because of this, contemplatives are dear to me.”

“Madam, it surely was for our benefit,
that you were born in this clan, Rohinī,
very devout, and with faith in the Buddha, the Dhamma,
and the Sangha.

You clearly know this
incomparable field of merit.
These contemplatives
will receive donations from us as well.

Charity will be established here by us,
and it will be abundant.”
“If you are afraid of suffering,
if you dislike suffering,

go for refuge to the Buddha,
Dhamma, and Sangha.
Take up the moral practices,
for your own sake.”

“I go for refuge to the Buddha,
Dhamma, and Sangha.
Having taken up the moral practices,
it will be for my sake.”

“Before I was a kinsman of Brahmā,
now I am a brahmin.
Possessing three superhuman knowledges, I am one who has attained the highest knowledge,
I am one who has bathed.”

Read this translation of Therīgāthā 13.2 Rohinītherīgāthā: Verses of the Elder Rohinī by Ayya Soma on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net.

Thag 6.12 Brahmadattattheragāthā: Brahmadatta

From where would anger come for one free of anger,
tamed, living justly,
freed by right knowledge,
peaceful and poised?

When you get angry at an angry person
you just make things worse for yourself.
When you don’t get angry at an angry person
you win a battle hard to win.

When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.

People unfamiliar with the teaching
consider one who heals both
oneself and the other
to be a fool.

If anger arises in you,
reflect on the simile of the saw;
if craving for flavors arises in you,
remember the simile of the child’s flesh.

If your mind runs off
to sensual pleasures and future lives,
quickly curb it with mindfulness,
as one would curb a greedy cow eating corn.

For the simile of the saw, read MN 21. For the simile of the child’s flesh, read SN 12:63.

Read this translation of Theragāthā 6.12 Brahmadattattheragāthā: Brahmadatta by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net.

Thig 6.7 Guttātherīgāthā: Verses of the Elder Guttā

“Guttā, why did you go forth?
You have left behind child, wealth, and all that is dear.
Practice in this way,
do not be controlled by the mind.

Sentient beings are misguided by the mind,
enjoying the realm of Māra.
Fools wander along in saṁsāra,
running through countless births.

Interest in sensual pleasures, ill will,
attachment to self-identity,
clinging to rites and rituals,
and the fifth is doubt—

once you abandon these fetters,
Bhikkhunī,
you will not return
to the near shore again.

Once you forsake passion, conceit, ignorance,
and restlessness,
having cut off the fetters,
you will bring suffering to an end.

Once you have discarded birth in saṁsāra,
having fully understood how existence is renewed,
seeing the Dhamma, without cravings,
you will walk in peace.”

Read this translation of Therīgāthā 6.7 Guttātherīgāthā: Verses of the Elder Guttā by Ayya Soma on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net.

Thag 3.5 Mātaṅgaputta

     It’s too cold,
     too hot,
     too late in the evening—
people who say this,
shirking their work:
          The moment passes them by.

Whoever regards cold & heat
as no more than grass,
doing his manly duties,
won’t fall away
from ease.

With my chest
I push through wild grasses—
     spear-grass,
     ribbon-grass,
     rushes—
cultivating a heart
               bent on seclusion.

Read this translation of Theragāthā 3.5 Mātaṅgaputta by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net.

Thig 3.2 Uttamātherīgāthā: Uttamā

Four or five times
I left my dwelling.
I had failed to find peace of heart,
or any control over my mind.

I approached a nun
in whom I had faith.
She taught me the Dhamma:
the aggregates, sense fields, and elements.

When I had heard her teaching,
in accordance with her instructions,
I sat cross-legged for seven days without moving,
given over to rapture and bliss.
On the eighth day I stretched out my feet,
having shattered the mass of darkness.

Read this translation of Therīgāthā 3.2 Uttamātherīgāthā: Uttamā by Bhikkhu Sujato on SuttaCentral.net.

Thag 6.3 Mahānāgattheragāthā: Mahānāga

Whoever has no respect
for their spiritual companions
falls away from the true teaching,
like a fish in a little puddle.

Whoever has no respect
for their spiritual companions
doesn’t thrive in the true teaching,
like a rotten seed in a field.

Whoever has no respect
for their spiritual companions
is far from quenching,
in the teaching of the Dhamma king.

Whoever does have respect
for their spiritual companions
doesn’t fall away from the true teaching,
like a fish in plenty of water.

Whoever does have respect
for their spiritual companions
thrives in the true teaching,
like a fine seed in a field.

Whoever does have respect
for their spiritual companions
is close to quenching
in the teaching of the Dhamma king.

Read this translation of Theragāthā 6.3 Mahānāgattheragāthā: Mahānāga by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net.

AN 4.114 Nāgasutta: A Royal Elephant

“Mendicants, a royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. What four? A royal bull elephant listens, destroys, endures, and goes fast.

And how does a royal bull elephant listen? It’s when a royal bull elephant pays heed, pays attention, engages wholeheartedly, and lends an ear to whatever task the elephant trainer has it do, whether or not it has done it before. That’s how a royal bull elephant listens.

And how does a royal bull elephant destroy? It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers. That’s how a royal bull elephant destroys.

And how does a royal bull elephant endure? It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. That’s how a royal bull elephant endures.

And how does a royal bull elephant go fast? It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it, whether or not it has been there before. That’s how a royal bull elephant goes fast. A royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.

In the same way, a mendicant with four qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What four? A mendicant listens, destroys, endures, and goes fast.

And how does a mendicant listen? It’s when a mendicant pays heed, pays attention, engages wholeheartedly, and lends an ear when the teaching and training proclaimed by a Realized One is being taught. That’s how a mendicant listens.

And how does a mendicant destroy? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. That’s how a mendicant destroys.

And how does a mendicant endure? It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. That’s how a mendicant endures.

And how does a mendicant go fast? It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. That’s how a mendicant goes fast. A mendicant with these four qualities … is the supreme field of merit for the world.”

Read this translation of Aṅguttara Nikāya 4.114 Nāgasutta: A Royal Elephant by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 46.38 Anīvaraṇasutta: Without Hindrances

“When, bhikkhus, a noble disciple listens to the Dhamma with eager ears, attending to it as a matter of vital concern, directing his whole mind to it, on that occasion the five hindrances are not present in him; on that occasion the seven factors of enlightenment go to fulfilment by development.

“And what are the five hindrances that are not present on that occasion? The hindrance of sensual desire is not present on that occasion; the hindrance of ill will … the hindrance of sloth and torpor … the hindrance of restlessness and remorse … the hindrance of doubt is not present on that occasion. These are the five hindrances that are not present on that occasion.

“And what are the seven factors of enlightenment that go to fulfilment by development on that occasion? The enlightenment factor of mindfulness goes to fulfilment by development on that occasion…. 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 goes to fulfilment by development on that occasion. These are the seven factors of enlightenment that go to fulfilment by development on that occasion.

“When, bhikkhus, a noble disciple listens to the Dhamma with eager ears, attending to it as a matter of vital concern, directing his whole mind to it, on that occasion these five hindrances are not present in him; on that occasion these seven factors of enlightenment go to fulfilment by development.”

Read this translation of Saṁyutta Nikāya 46.38 Anīvaraṇasutta: Without Hindrances by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net.

AN 6.87 Voropitasutta: A Murderer

“Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What six?

They murder their mother
or father
or a perfected one.
They maliciously shed the blood of a Realized One.
They cause a schism in the Saṅgha.
They’re witless, dull, and stupid.

Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.

Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What six?

They don’t murder their mother
or father
or a perfected one.
They don’t maliciously shed the blood of a Realized One.
They don’t cause a schism in the Saṅgha.
They’re wise, bright, and clever.

Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”

Read this translation of Aṅguttara Nikāya 6.87 Voropitasutta: A Murderer by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net.

AN 4.147 Dutiyakālasutta: Times (2nd)

“Mendicants, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements. What four?

A time for listening to the teaching,
a time for discussing the teaching,
a time for serenity,
and a time for discernment.

It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.

In the same way, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements.”

Read this translation of Aṅguttara Nikāya 4.147 Dutiyakālasutta: Times (2nd) by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net.

AN 5.96 Sutadharasutta: Remembering What You’ve Learned

“Mendicants, a mendicant cultivating mindfulness of breathing who has five things will soon penetrate the unshakable. What five?

It’s when a mendicant has few requirements and duties, and is unburdensome and contented with life’s necessities.

They eat little, not devoted to filling their stomach.

They are rarely drowsy, and are dedicated to wakefulness.

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

They review the extent of their mind’s freedom.

A mendicant cultivating mindfulness of breathing who has these five things will soon penetrate the unshakable.”

Read this translation of Aṅguttara Nikāya 5.96 Sutadharasutta: Remembering What You’ve Learned by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net.

AN 5.165 Pañhapucchā Sutta: On Asking Questions

Then Ven. Sāriputta addressed the monks: “Friend monks.”

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

Ven. Sāriputta said: “All those who ask questions of another do so from any one of five motivations. Which five?

“One asks a question of another through stupidity & bewilderment.
One asks a question of another through evil desires & overwhelmed with greed.
One asks a question of another through contempt.
One asks a question of another when desiring knowledge.
Or one asks a question with this thought, ‘If, when asked, he answers correctly, well & good. If not, then I will answer correctly for him.’

“All those who ask questions of another do so from any one of these five motivations. And as for me, when I ask a question of another, it’s with this thought: ‘If, when asked, he answers correctly, well & good. If not, then I will answer correctly for him.’

Read this translation of Aṅguttara Nikāya 5.165 Pañhapucchā Sutta. On Asking Questions by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net.

Dhp 392 From… Brāhmaṇa Vagga: The True Brahmin—Revering the Teacher

392. Just as a brahmin worships a fire ritual, so does the grateful person respectfully worship his teacher from whom he learnt the Dhamma that was taught by the fully enlightened Buddha.

Read the entire translation of Dhammapada 26 Brāhmaṇa Vagga: The True Brahmin (383-423) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral by Bhikku Sujato or by Ven. Buddharakkhita, or on DhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on SC-Voice.net.

Read the entire translation of Dhammapada 26 Brāhmaṇa Vagga: The True Brahmin (383-423) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org.

AN 5.26 Vimuttāyatanasutta: Opportunities for Freedom

“Mendicants, there are these five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary. What five?

Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the first opportunity for freedom. If a mendicant stays diligent, keen, and resolute at this time, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.

Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the second opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant recites the teaching in detail as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they recite it in detail as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the third opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching. But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fourth opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching … or think about it. But a meditation subject as a foundation of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a foundation of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fifth opportunity for freedom. …

These are the five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.”

Read this translation of Aṅguttara Nikāya 5.26 Vimuttāyatanasutta: Opportunities for Freedom by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net.

AN 10.83 Puṇṇiyasutta: With Puṇṇiya

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

“Sir, what is the cause, what is the reason why sometimes the Realized One feels inspired to teach, and other times not?”

“Puṇṇiya, when a mendicant has faith but doesn’t approach, the Realized One doesn’t feel inspired to teach. But when a mendicant has faith and approaches, the Realized One feels inspired to teach.

When a mendicant has faith and approaches, but doesn’t pay homage … they pay homage, but don’t ask questions … they ask questions, but don’t lend an ear … they lend an ear, but don’t remember the teaching they’ve heard … they remember the teaching they’ve heard, but don’t reflect on the meaning of the teachings they’ve remembered … they reflect on the meaning of the teachings they’ve remembered, but, having understood the meaning and the teaching, they don’t practice accordingly … they practice accordingly, but they’re not a good speaker. Their voice is not polished, clear, articulate, and doesn’t express the meaning … They’re a good speaker, but they don’t educate, encourage, fire up, and inspire their spiritual companions. The Realized One doesn’t feel inspired to teach.

But when a mendicant

has faith,
approaches,
pays homage,
asks questions,
lends an ear,
remembers the teachings,
reflects on the meaning,
practices accordingly,
has a good voice, and
encourages their spiritual companions,

the Realized One feels inspired to teach. When someone has these ten qualities, the Realized One feels totally inspired to teach.”

Read this translation of Aṅguttara Nikāya 10.83 Puṇṇiyasutta: With Puṇṇiya by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net.

Thag 2.11 The Verses of Arahant Mahācunda (141-142)

141. In one who desires to listen to the Dhamma,
knowledge of Dhamma increases.
His wisdom grows through that knowledge of Dhamma.
Reality can be understood through that wisdom.
Realizing the truth brings true happiness.

142. One should live in remote and solitary monasteries.
One should practice the Dhamma
with the intention of freeing oneself
from the bondage of saṁsāra.
But if one doesn’t like to live in a forest far away,
guarding his faculties well
and establishing mindfulness well,
one should live under respected senior monks.

These verses were said by Arahant Mahācunda.

Read Thag 2.11 The Verses of Arahant Mahācunda (141-142) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net.

MN 48 From… Kosambiyā Sutta: In Kosambī—Proper Listening

“…And further, the disciple of the noble ones considers thus: ‘I am endowed with the strength of a person consummate in view?’ And what, monks, is the strength of a person consummate in view? This is the strength of a person consummate in view: When the Dhamma & Vinaya proclaimed by the Tathāgata is being taught, he heeds it, gives it attention, engages it with all his mind, hears the Dhamma with eager ears.

“He discerns that, ‘I am endowed with the strength of a person consummate in view.’ This is the sixth knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.…

Read the entire translation of Majjhima Nikāya 48 Kosambiyā Sutta. In Kosambī by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net.

AN 4.6 Appassutasutta: One of Little Learning

“Bhikkhus, there are these four kinds of persons found existing in the world. What four? One of little learning who is not intent on what he has learned; one of little learning who is intent on what he has learned; one of much learning who is not intent on what he has learned; and one of much learning who is intent on what he has learned.

(1) “And how is a person one of little learning who is not intent on what he has learned? Here, someone has learned little—that is, of the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and-answers—but he does not understand the meaning of what he has learned; he does not understand the Dhamma; and he does not practice in accordance with the Dhamma. In such a way, a person is one of little learning who is not intent on what he has learned.

(2) “And how is a person one of little learning who is intent on what he has learned? Here, someone has learned little—that is, of the discourses … questions-and-answers—but having understood the meaning of what he has learned, and having understood the Dhamma, he practices in accordance with the Dhamma. In such a way, a person is one of little learning who is intent on what he has learned.

(3) “And how is a person one of much learning who is not intent on what he has learned? Here, someone has learned much—that is, of the discourses … questions-and-answers—but he does not understand the meaning of what he has learned; he does not understand the Dhamma; and he does not practice in accordance with the Dhamma. In such a way, a person is one of much learning who is not intent on what he has learned.

(4) “And how is a person one of much learning who is intent on what he has learned? Here, someone has learned much—that is, of the discourses … questions-and-answers—and having understood the meaning of what he has learned, and having understood the Dhamma, he practices in accordance with the Dhamma. In such a way, a person is one of much learning who is intent on what he has learned.

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

If one has little learning
and is not settled in the virtues,
they criticize him on both counts,
virtuous behavior and learning.
If one has little learning
but is well settled in the virtues,
they praise him for his virtuous behavior;
his learning has succeeded.
If one is highly learned
but is not settled in the virtues,
they criticize him for his lack of virtue;
his learning has not succeeded.
If one is highly learned
and is settled in the virtues,
they praise him on both counts,
virtuous behavior and learning.
When a disciple of the Buddha is highly learned,
an expert on the Dhamma, endowed with wisdom,
like a coin of refined mountain gold,
who is fit to blame him?
Even the devas praise such a one;
by Brahmā too he is praised.

Read this translation of Aṅguttara Nikāya 4.6 Appassutasutta: One of Little Learning by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net.

AN 2.42–51 Parisavagga: 47—An assembly educated in fancy talk

“There are, mendicants, these two assemblies. What two? An assembly educated in fancy talk, not in questioning, and an assembly educated in questioning, not in fancy talk. And what is an assembly educated in fancy talk, not in questioning? It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those teachings are worth learning and memorizing. But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They pay attention and apply their minds to understand them, and they think those teachings are worth learning and memorizing. But when they’ve learned those teachings they don’t question or examine each other, saying: ‘Why does it say this? What does that mean?’ So they don’t clarify what is unclear, or reveal what is obscure, or dispel doubt regarding the many doubtful matters. This is called an assembly educated in fancy talk, not in questioning.

And what is an assembly educated in questioning, not in fancy talk? It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those teachings are worth learning and memorizing. But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do want to listen. They pay attention and apply their minds to understand them, and they think those teachings are worth learning and memorizing. And when they’ve learned those teachings they question and examine each other, saying: ‘Why does it say this? What does that mean?’ So they clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is called an assembly educated in questioning, not in fancy talk. These are the two assemblies. The better of these two assemblies is the assembly educated in questioning, not in fancy talk.”

Read this translation of Aṅguttara Nikāya 2.47 by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net.

MN 33 From… Mahāgopālakasutta: The Longer Discourse on the Cowherd—Knowing the ford

…And how does a mendicant not know the ford? It’s when a mendicant doesn’t from time to time go up to those mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the monastic law, and the outlines—and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables don’t clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. That’s how a mendicant doesn’t know the ford.

And how does a mendicant not know satisfaction? It’s when a mendicant, when the teaching and training proclaimed by the Realized One are being taught, finds no inspiration in the meaning and the teaching, and finds no joy connected with the teaching. That’s how a mendicant doesn’t know satisfaction.…

Read the entire translation of Majjhima Nikāya 33 Mahāgopālakasutta: The Longer Discourse on the Cowherd by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net.

AN 4.191 Sotānugata Sutta: Followed by Ear

“Monks, when the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, four rewards can be expected. Which four?

“There is the case where a monk has mastered the Dhamma: dialogues, narratives of mixed prose & verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions (i.e. the earliest classifications of the Buddha’s teachings). In him, these teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view. Passing away when his mindfulness is muddled, he arises in a certain group of devas. To him, happy there, they recite verses of Dhamma. Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction. When the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, this is the first reward that can be expected.

“Further, there is the case where a monk has mastered the Dhamma: dialogues… question & answer sessions. In him, these teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view. Passing away when his mindfulness is muddled, he arises in a certain group of devas. It doesn’t happen that they recite verses of Dhamma to him, happy there. But a monk with psychic power, attained to mastery of awareness, teaches the Dhamma to the assembly of devas. The thought occurs to the new deva: ‘This is the Dhamma & Vinaya under which I used to live the holy life.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction.

“Suppose a man skilled in the sound of a war drum were to hear the sound of a war drum while traveling along a highway. He would have no doubt or perplexity, ‘Is that the sound of a war drum or not the sound of a war drum?’ He would come to the conclusion, ‘That’s the sound of a war drum for sure.’ In the same way, there is the case where a monk has mastered the Dhamma.… Passing away when his mindfulness is muddled, he arises in a certain group of devas.… A monk with psychic power, attained to mastery of awareness, teaches the Dhamma to the assembly of devas. The thought occurs [to the new deva]: ‘This is the Dhamma & Vinaya under which I used to live the holy life.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction. When the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, this is the second reward that can be expected.

“Further, there is the case where a monk has mastered the Dhamma: dialogues… question & answer sessions. In him, these teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view. Passing away when his mindfulness is muddled, he arises in a certain group of devas. It doesn’t happen that they recite verses of Dhamma to him, happy there. Nor does a monk with psychic power, attained to mastery of awareness, teach the Dhamma to the assembly of devas. But a deva teaches the Dhamma to the assembly of devas. The thought occurs to the new deva: ‘This is the Dhamma & Vinaya under which I used to live the holy life.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction.

“Suppose a man skilled in the sound of a conch were to hear the sound of a conch while traveling along a highway. He would have no doubt or perplexity, ‘Is that the sound of a conch or not the sound of a conch?’ He would come to the conclusion, ‘That’s the sound of a conch for sure.’ In the same way, there is the case where a monk has mastered the Dhamma.… Passing away when his mindfulness is muddled, he arises in a certain group of devas.… A deva teaches the Dhamma to the assembly of devas. The thought occurs to the new deva: ‘This is the Dhamma & Vinaya under which I used to live the holy life.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction. When the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, this is the third reward that can be expected.

“Further, there is the case where a monk has mastered the Dhamma: dialogues… question & answer sessions. In him, these teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view. Passing away when his mindfulness is muddled, he arises in a certain group of devas. It doesn’t happen that they recite verses of Dhamma to him, happy there. Nor does a monk with psychic power, attained to mastery of awareness, teach the Dhamma to the assembly of devas. Nor does a deva teach the Dhamma to the assembly of devas. But another spontaneously-arisen being reminds this spontaneously-arisen being, ‘Do you remember, my dear? Do you remember where we practiced the holy life together?’ He says, ‘I remember, my dear. I remember.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction.

“Suppose that there were two comrades who played together in the mud. They would happen to meet later at some time, at some place, and there one companion would say to the other, ‘Do you remember this, my friend? And do you remember this?’ And the other would say, ‘I remember, my friend. I remember.’ In the same way, there is the case where a monk has mastered the Dhamma: dialogues… question & answer sessions. In him, these teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view. Passing away when his mindfulness is muddled, he arises in a certain group of devas.… A spontaneously-arisen being reminds this spontaneously-arisen being, ‘Do you remember, my dear? Do you remember where we practiced the holy life together?’ He says, ‘I remember, my dear. I remember.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction. When the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, this is the fourth reward that can be expected.

“Monks, when the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, these four rewards can be expected.”

Read this translation of Aṅguttara Nikāya 4.191 Sotānugata Sutta. Followed by Ear by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net.

SN 42.7 Khettūpamasutta: The Simile of the Field

At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove. Then Asibandhaka’s son the chief went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, doesn’t the Buddha live full of compassion for all living beings?”

“Yes, chief.”

“Well, sir, why exactly do you teach some people thoroughly and others less thoroughly?”

“Well then, chief, I’ll ask you about this in return, and you can answer as you like. What do you think? Suppose a farmer has three fields: one’s good, one’s average, and one’s poor—bad ground of sand and salt. What do you think? When that farmer wants to plant seeds, where would he plant them first: the good field, the average one, or the poor one?”

“Sir, he’d plant them first in the good field, then the average, then he may or may not plant seed in the poor field. Why is that? Because at least it can be fodder for the cattle.”

“To me, the monks and nuns are like the good field. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.

To me, the laymen and laywomen are like the average field. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.

To me, the ascetics, brahmins, and wanderers who follow other paths are like the poor field, the bad ground of sand and salt. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.

Suppose a person had three water jars: one that’s uncracked and nonporous; one that’s uncracked but porous; and one that’s cracked and porous. What do you think? When that person wants to store water, where would they store it first: in the jar that’s uncracked and nonporous, the one that’s uncracked but porous, or the one that’s cracked and porous?”

“Sir, they’d store water first in the jar that’s uncracked and nonporous, then the one that’s uncracked but porous, then they may or may not store water in the one that’s cracked and porous. Why is that? Because at least it can be used for washing the dishes.”

“To me, the monks and nuns are like the water jar that’s uncracked and nonporous. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.

To me, the laymen and laywomen are like the water jar that’s uncracked but porous. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.

To me, the ascetics, brahmins, and wanderers who follow other paths are like the water jar that’s cracked and porous. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.”

When he said this, Asibandhaka’s son the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Read this translation of Saṁyutta Nikāya 42.7 Khettūpamasutta: The Simile of the Field by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net.

Thag 17.3 From Ānandattheragāthā: Ānanda

“82,000 from the Buddha,
and 2,000 more from the monks:
84,000 teachings I’ve learned,
and these are what I promulgate.”

“A person of little learning
ages like an ox—
their flesh grows,
but not their wisdom.

A learned person who, on account of their learning,
looks down on someone of little learning,
seems to me like
a blind man holding a lamp.

You should stay close to a learned person—
don’t lose what you’ve learned.
It is the root of the spiritual life,
which is why you should memorize the teaching.

Knowing the sequence and meaning of the teaching,
expert in the interpretation of terms,
they make sure it is well memorized,
and then examine the meaning.

Accepting the teachings, they become enthusiastic;
making an effort, they weigh up the teaching.
When it’s time, they strive
serene inside themselves.

If you want to understand the teaching,
you should befriend the sort of person
who is learned and has memorized the teachings,
a wise disciple of the Buddha.

One who is learned and has memorized the teaching,
a keeper of the great hermit’s treasury,
is a visionary for the whole world,
learned and honorable.

Delighting in the teaching, enjoying the teaching,
contemplating the teaching,
a mendicant who recollects the teaching
doesn’t decline in the true teaching.”

Read the entire translation of Theragāthā 17.3 Ānandattheragāthā: Ānanda 17.3. Ānandattheragāthā by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net.

AN 10.55 From… Parihānasutta: Decline

“…In what way, friends, has the Blessed One said that a person is subject to decline? Here,

1. a bhikkhu does not get to hear a teaching he has not heard before,
2. forgets those teachings he has already heard,
3. does not bring to mind those teachings with which he is already familiar, and
4. does not understand what he has not understood.

It is in this way that the Blessed One has said a person is subject to decline.

“And in what way, friends, has the Blessed One said that a person is not subject to decline? Here,

a bhikkhu gets to hear a teaching he has not heard before,
does not forget those teachings he has already heard,
brings to mind those teachings with which he is already familiar,
and understands what he has not understood. It is in this way that the Blessed One has said a person is not subject to decline….

Read the entire translation of Aṅguttara Nikāya 10.55 Parihānasutta: Decline by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net.

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