Suttas – Page 22 – Daily Sutta Reading

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

MN 10 From… Satipaṭṭhānasutta: Mindfulness Meditation—Part 1

[Note: A month of meditation suttas would not be complete without the Satipaṭṭhāna Sutta. Today’s selection is the first half of the sutta. We can also learn about mindfulness of the body in MN 119 Kāyagatāsati.]

So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the mendicants, “Mendicants!”

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

“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.

What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

1. Observing the Body

1.1. Mindfulness of Breathing

And how does a mendicant meditate observing an aspect of the body?

It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in front of them. Just mindful, they breathe in. Mindful, they breathe out.

Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’

When breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’

They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’

They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’

It’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut.’

And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.

That’s how a mendicant meditates by observing an aspect of the body.

1.2. The Postures

Furthermore, when a mendicant is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’ Whatever posture their body is in, they know it.

That too is how a mendicant meditates by observing an aspect of the body.

1.3. Situational Awareness

Furthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

And so they meditate observing an aspect of the body internally …

That too is how a mendicant meditates by observing an aspect of the body.

1.4. Focusing on the Repulsive

Furthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’

It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And someone with clear eyes were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’

And so they meditate observing an aspect of the body internally …

That too is how a mendicant meditates by observing an aspect of the body.

1.5. Focusing on the Elements

Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements: ‘In this body there is the earth element, the water element, the fire element, and the air element.’

It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into portions.

And so they meditate observing an aspect of the body internally …

That too is how a mendicant meditates by observing an aspect of the body.

1.6. The Charnel Ground Contemplations

Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate observing an aspect of the body internally …

That too is how a mendicant meditates by observing an aspect of the body.

Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate observing an aspect of the body internally …

That too is how a mendicant meditates by observing an aspect of the body.

Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews …

A skeleton without flesh but smeared with blood, and held together by sinews …

A skeleton rid of flesh and blood, held together by sinews …

Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull …

White bones, the color of shells …

Decrepit bones, heaped in a pile …

Bones rotted and crumbled to powder. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’

That too is how a mendicant meditates by observing an aspect of the body.

…

Read the entire translation of Majjhima Nikāya 10 Satipaṭṭhānasutta: Mindfulness Meditation by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org or AccessToInsight.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Lietuvių Kalba, Polski, Русский, Srpski, বাংলা, Català, Čeština, Español, Suomi, Français, हिन्दी, Indonesian, Italiano, 日本語, 한국어/조선말, မြန်မာဘာသာ, Nederlands, Norsk, Português, සිංහල, Slovenščina, Svenska, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

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

AN 5.98 Āraññakasutta: In the Wilderness

“Mendicants, a mendicant practicing 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 live in the wilderness, in remote lodgings.
They review the extent of their mind’s freedom.

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

Read this translation of Aṅguttara Nikāya 5.98 Āraññakasutta: In the Wilderness 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.

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

MN 127 From… Anuruddhasutta: With Anuruddha

…[Master builder Pañcakaṅga:] “Sir, some senior mendicants have come to me and said, ‘Householder, develop the limitless release of heart.’ Others have said, ‘Householder, develop the expansive release of heart.’ Now, the limitless release of the heart and the expansive release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”

[Venerable Anuruddha:] “Well then, householder, let me know what you think about this. Afterwards you’ll get it without fail.”

“Sir, this is what I think. The limitless release of the heart and the expansive release of the heart mean the same thing, and differ only in the phrasing.”

“The limitless release of the heart and the expansive release of the heart differ in both meaning and phrasing. This is a way to understand how these things differ in both meaning and phrasing.

And what is the limitless release of the heart? It’s when a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is called the limitless release of the heart.

And what is the expansive release of the heart? It’s when a mendicant meditates determined on pervading the extent of a single tree root as expansive. This is called the expansive release of the heart. Also, a mendicant meditates determined on pervading the extent of two or three tree roots … a single village district … two or three village districts … a single kingdom … two or three kingdoms … this land surrounded by ocean. This too is called the expansive release of the heart. This is a way to understand how these things differ in both meaning and phrasing.…

Read the entire translation of Majjhima Nikāya 127 Anuruddhasutta: With Anuruddha 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 বাংলা, Deutsch, Español, हिन्दी, Indonesian, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, Slovenščina, Srpski, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Iti 85 Asubhānupassīsutta: Observing Ugliness

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

“Mendicants, meditate observing the ugliness of the body. Let mindfulness of breathing be well-established internally in front of you. Meditate observing the impermanence of all conditions. As you meditate observing the ugliness of the body, you will give up desire for the body. When mindfulness of breathing is well-established internally in front of you, there will be no distressing external thoughts or wishes. When you meditate observing the impermanence of all conditions, ignorance is given up and knowledge arises.”

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

“Observing the ugliness of the body,
mindful of the breath,
one always keen sees
the stilling of all activities.

That mendicant sees rightly,
and when freed in regards to that,
that peaceful sage, with perfect insight,
has truly slipped their yoke.”

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

Read this translation of Itivuttaka 85 Asubhānupassīsutta: Observing Ugliness by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

SN 35.120 Sāriputtasaddhivihārikasutta: Sāriputta and the Pupil

At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a certain mendicant 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, “Reverend Sāriputta, a mendicant pupil of mine has resigned the training and returned to a lesser life.”

“That’s how it is, reverend, when someone doesn’t guard the sense doors, eats too much, and is not committed to wakefulness. It’s quite impossible for such a mendicant to maintain the full and pure spiritual life for the rest of their life. But it is quite possible for a mendicant to maintain the full and pure spiritual life for the rest of their life if they guard the sense doors, eat in moderation, and are committed to wakefulness.

And how does someone guard the sense doors? When a mendicant sees a sight with the eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That’s how someone guards the sense doors.

And how does someone eat in moderation? It’s when a mendicant reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’ That’s how someone eats in moderation.

And how is someone committed to wakefulness? It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the evening, they continue to practice walking and sitting meditation. In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. That’s how someone is committed to wakefulness.

So you should train like this: ‘We will guard the sense doors, eat in moderation, and be committed to wakefulness.’ That’s how you should train.”

Read this translation of Saṁyutta Nikāya 35.120 Sāriputtasaddhivihārikasutta: Sāriputta and the Pupil 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, Indonesian, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Dhp 110 From… Sahassavagga: The Thousands

Better to live a single day
ethical and absorbed in meditation
than to live a hundred years
unethical and lacking immersion.

Read the entire translation of Dhammapada 100–115 Sahassavagga: by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. 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.

Ud 4.1 Meghiyasutta: With Meghiya

So I have heard. At one time the Buddha was staying near Cālikā, on the Cālikā mountain. Now, at that time Venerable Meghiya was the Buddha’s attendant. Then Venerable Meghiya went up to the Buddha, bowed, stood to one side, and said to him, “Sir, I’d like to enter Jantu village for alms.” “Please, Meghiya, go at your convenience.”

Then Meghiya robed up in the morning and, taking his bowl and robe, entered Jantu village for alms. After the meal, on his return from almsround in Jantu village, he went to the shore of Kimikālā river. As he was going for a walk along the shore of the river he saw a lovely and delightful mango grove. When he saw this he thought, “Oh, this mango grove is lovely and delightful! This is good enough for striving for a gentleman wanting to strive. If the Buddha allows me, I’ll come back to this mango grove to meditate.”

Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened, adding,

“If the Buddha allows me, I’ll go back to that mango grove to meditate.”

When he had spoken, the Buddha said to him, “We’re alone, Meghiya. Wait until another mendicant comes.”

For a second time Meghiya said to the Buddha, “Sir, the Buddha has nothing more to do, and nothing that needs improvement. But I have. If you allow me, I’ll go back to that mango grove to meditate.” For a second time the Buddha said, “We’re alone, Meghiya. Wait until another mendicant comes.”

For a third time Meghiya said to the Buddha, “Sir, the Buddha has nothing more to do, and nothing that needs improvement. But I have. If you allow me, I’ll go back to that mango grove to meditate.” “Meghiya, since you speak of meditation, what can I say? Please, Meghiya, go at your convenience.”

Then Meghiya got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to that mango grove, and, having plunged deep into it, sat at the root of a certain tree for the day’s meditation. But while Meghiya was meditating in that mango grove he was beset mostly by three kinds of bad, unskillful thoughts, namely, sensual, malicious, and cruel thoughts.

Then he thought, “Oh, how incredible, how amazing! I’ve gone forth from the lay life to homelessness out of faith, but I’m still harassed by these three kinds of bad, unskillful thoughts: sensual, malicious, and cruel thoughts.”

Then in the late afternoon, Venerable Meghiya came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha what had happened.

“Meghiya, when the heart’s release is not ripe, five things help it ripen. What five?

Firstly, a mendicant has good friends, companions, and associates. This is the first thing …

Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is the second thing …

Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.’ This is the third thing …

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

Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fifth thing that, when the heart’s release is not ripe, helps it ripen. These are the five things that, when the heart’s release is not ripe, help it ripen.

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

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

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

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

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

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

“Lesser thoughts and subtle thoughts
arise, springing up in the mind.
Not understanding these thoughts,
one with mind astray runs all over the place.

Having understood these thoughts
that arise, springing up in the mind,
an awakened one—keen, restrained, and mindful—
has given them up without remainder.”

Read this translation of Udāna 4.1 Meghiyasutta: With Meghiya by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

SN 47.10 Bhikkhunupassayasutta: The Bhikkhunis’ Quarter

Then in the morning the Venerable Ānanda dressed and, taking bowl and robe, he approached the bhikkhunis’ quarters and sat down in the appointed seat. Then a number of bhikkhunis approached the Venerable Ānanda, paid homage to him, sat down to one side, and said to him:

“Here, Venerable Ānanda, a number of bhikkhunis, dwelling with their minds well established in the four establishments of mindfulness, perceive successively loftier stages of distinction.”

“So it is, sisters, so it is! It may be expected of anyone, sisters—whether bhikkhu or bhikkhuni—who dwells with a mind well established in the four establishments of mindfulness, that such a one will perceive successively loftier stages of distinction.”

Then the Venerable Ānanda instructed, exhorted, inspired, and gladdened those bhikkhunis with a Dhamma talk, after which he rose from his seat and left. Then the Venerable Ānanda walked for alms in Savatthi. When he had returned from the alms round, after his meal he approached the Blessed One, paid homage to him, sat down to one side, and reported all that had happened. The Blessed One said:

“So it is, Ānanda, so it is! It may be expected of anyone, Ānanda—whether bhikkhu or bhikkhuni—who dwells with a mind well established in the four establishments of mindfulness, that such a one will perceive successively loftier stages of distinction.

“What four? Here, Ānanda, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he is contemplating the body in the body, there arises in him, based on the body, either a fever in the body or sluggishness of mind, or the mind is distracted outwardly. That bhikkhu should then direct his mind towards some inspiring sign. When he directs his mind towards some inspiring sign, gladness is born. When he is gladdened, rapture is born. When the mind is uplifted by rapture, the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated. He reflects thus: ‘The purpose for the sake of which I directed my mind has been achieved. Let me now withdraw it.’ So he withdraws the mind and does not think or examine. He understands: ‘Without thought and examination, internally mindful, I am happy.’

“Again, a bhikkhu dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he is contemplating phenomena in phenomena, there arises in him, based on phenomena, either a fever in the body or sluggishness of mind, or the mind is distracted outwardly. That bhikkhu should then direct his mind towards some inspiring sign. When he directs his mind towards some inspiring sign … He understands: ‘Without thought and examination, internally mindful, I am happy.’

“It is in such a way, Ānanda, that there is development by direction.

“And how, Ānanda, is there development without direction? Not directing his mind outwardly, a bhikkhu understands: ‘My mind is not directed outwardly.’ Then he understands: ‘It is unconstricted after and before, liberated, undirected.’ Then he further understands: ‘I dwell contemplating the body in the body, ardent, clearly comprehending, mindful; I am happy.’

“Not directing his mind outwardly, a bhikkhu understands: ‘My mind is not directed outwardly.’ Then he understands: ‘It is unconstricted after and before, liberated, undirected.’ Then he further understands: ‘I dwell contemplating feelings in feelings, ardent, clearly comprehending, mindful; I am happy.’

“Not directing his mind outwardly, a bhikkhu understands: ‘My mind is not directed outwardly.’ Then he understands: ‘It is unconstricted after and before, liberated, undirected.’ Then he further understands: ‘I dwell contemplating mind in mind, ardent, clearly comprehending, mindful; I am happy.’

“Not directing his mind outwardly, a bhikkhu understands: ‘My mind is not directed outwardly.’ Then he understands: ‘It is unconstricted after and before, liberated, undirected.’ Then he further understands: ‘I dwell contemplating phenomena in phenomena, ardent, clearly comprehending, mindful; I am happy.’

“It is in this way, Ānanda, that there is development without direction.

“Thus, Ānanda, I have taught development by direction, I have taught development without direction. Whatever should be done, Ānanda, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you. These are the feet of trees, Ānanda, these are empty huts. Meditate, Ānanda, do not be negligent, lest you regret it later. This is our instruction to you.”

This is what the Blessed One said. Elated, the Venerable Ānanda delighted in the Blessed One’s statement.

Read this translation of Saṁyutta Nikāya 47.10 Bhikkhunupassayasutta: The Bhikkhunis’ Quarter by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

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

DN 16 From… Mahāparinibbānasutta: The Great Discourse on the Buddha’s Extinguishment—Live as an Island

…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 is 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.…

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Snp 2.11 Rāhulasutta: With Rāhula

[NOTE: This is a conversation between the Buddha and his son Ven. Rāhula. The “torch for all humanity” refers to the Arahant Sāriputta, who was often Ven. Rāhula’s teacher. This sutta is a good reminder that there are parts of the training to be developed in preparation for meditation.]

“Does familiarity breed contempt,
even for the man of wisdom?
Do you honor he who holds aloft
the torch for all humanity?”

“Familiarity breeds no contempt
for the man of wisdom.
I always honor he who holds aloft
the torch for all humanity.”

“One who’s given up the five sensual stimulations,
so pleasing and delightful,
and who’s left the home life out of faith—
let them make an end to suffering!

Mix with spiritual friends,
stay in remote lodgings,
secluded and quiet,
and eat in moderation.

Robes, almsfood,
requisites and lodgings:
don’t crave such things;
don’t come back to this world again.

Be restrained in the monastic code,
and the five sense faculties,
With mindfulness immersed in the body,
be full of disillusionment.

Turn away from the sign
that’s attractive, provoking lust.
With mind unified and serene,
meditate on the ugly aspects of the body.

Meditate on the signless,
give up the tendency to conceit;
and when you comprehend conceit,
you will live at peace.”

That is how the Buddha regularly advised Venerable Rāhula with these verses.

Read this translation of Snp 2.11 Rāhulasutta: With Rāhula by Bhikkhu Sujato on SuttaCentral.net.

Thig 1.13 Visākhātherīgāthā: Visākhā

Do the Buddha’s bidding,
you won’t regret it.
Having quickly washed your feet,
sit in a discreet place to meditate.

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SN 35.100 Paṭisallānasutta: Retreat

“Mendicants, meditate in retreat. A mendicant in retreat truly understands. What do they truly understand?

They truly understand that the eye is impermanent. They truly understand that sights … eye consciousness … eye contact … the pleasant, painful, or neutral feeling that arises conditioned by eye contact is impermanent. …

They truly understand that the eye is impermanent.… ear… nose… tongue… body…

They truly understand that the mind is impermanent. They truly understand that ideas … mind consciousness … mind contact … the pleasant, painful, or neutral feeling that arises conditioned by mind contact is impermanent.

Mendicants, meditate in retreat. A mendicant in retreat truly understands.”

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Ud 3.5 Mahāmoggallānasutta: With Mahāmoggallāna

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Mahāmoggallāna was sitting not far from the Buddha, cross-legged, with his body straight and mindfulness of the body well-established in himself. The Buddha saw him meditating there.

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

“With mindfulness of the body established,
restrained in the six fields of contact,
a mendicant always immersed in samādhi
would know quenching in themselves.”

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MN 62 From… Mahārāhulovādasutta: The Longer Advice to Rāhula

[NOTE: This is just part of a larger sutta on meditation. If you have time please read the whole sutta.]

… Rāhula, meditate like the earth. For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your mind. Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this. In the same way, meditate like the earth. For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your mind.

Meditate like water. For when you meditate like water, pleasant and unpleasant contacts will not occupy your mind. Suppose they were to wash both clean and unclean things in the water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. In the same way, meditate like water. For when you meditate like water, pleasant and unpleasant contacts will not occupy your mind.

Meditate like fire. For when you meditate like fire, pleasant and unpleasant contacts will not occupy your mind. Suppose a fire were to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. In the same way, meditate like fire. For when you meditate like fire, pleasant and unpleasant contacts will not occupy your mind.

Meditate like wind. For when you meditate like wind, pleasant and unpleasant contacts will not occupy your mind. Suppose the wind were to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. In the same way, meditate like the wind. For when you meditate like wind, pleasant and unpleasant contacts will not occupy your mind.

Meditate like space. For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind. Just as space is not established anywhere, in the same way, meditate like space. For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind.…

Read the entire translation of Majjhima Nikāya 62 Mahārāhulovādasutta: The Longer Advice to Rāhula by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, DhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 8.36 Puññakiriyavatthusutta: Grounds for Making Merit

“Mendicants, there are these three grounds for making merit. What three? Giving, ethical conduct, and meditation are all grounds for making merit.

First, someone has practiced a little giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn among disadvantaged humans.

Next, someone has practiced a moderate amount of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn among well-off humans.

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of the Gods of the Four Great Kings. There, the Four Great Kings themselves have practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So they surpass them in ten respects: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of the Gods of the Thirty-Three. There, Sakka, lord of gods, has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of the Gods of Yama. There, the god Suyāma has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of the Joyful Gods. There, the god Santusita has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of the Gods Who Love to Create. There, the god Sunimmita has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of the Gods Who Control the Creations of Others. There, the god Vasavattī has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.

These are the three grounds for making merit.”

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AN 4.28 Ariyavaṁsasutta: The Noble Traditions

“Mendicants, these four noble traditions are primordial, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them. What four?

Firstly, a mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. But they don’t glorify themselves or put others down on account of their contentment. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.

Furthermore, a mendicant is content with any kind of almsfood …

Furthermore, a mendicant is content with any kind of lodgings …

Furthermore, a mendicant enjoys meditation and loves to meditate. They enjoy giving up and love to give up. But they don’t glorify themselves or put down others on account of their love for meditation and giving up. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.

These four noble traditions are primordial, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.

When a mendicant has these four noble traditions, if they live in the east they prevail over discontent, and discontent doesn’t prevail over them. If they live in the west … the north … the south, they prevail over discontent, and discontent doesn’t prevail over them. Why is that? Because a wise one prevails over desire and discontent.

Discontent doesn’t prevail over a wise one;
for the wise one is not beaten by discontent.
A wise one prevails over discontent,
for the wise one is a beater of discontent.

Who can hold back the dispeller,
who’s thrown away all karma?
Like a pendant of river gold,
who is worthy to criticize them?
Even the gods praise them,
and by Brahmā, too, they’re praised.”

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Snp 2.10 Uṭṭhānasutta: Get Up!

Get up and meditate!
What’s the point in your sleeping?
How can the afflicted slumber
when injured by an arrow strike?

Get up and meditate!
Train hard for peace!
The King of Death has caught you heedless—
don’t let him fool you under his sway.

Needy gods and humans
are held back by clinging:
get over it.
Don’t let the moment pass you by.
For if you miss your moment
you’ll grieve when sent to hell.

Negligence is always dust;
dust follows right behind negligence.
Through diligence and knowledge,
pluck out the dart from yourself.

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SN 34.2 Samadhimulakathitisutta: Remaining in Immersion

[Note: “Immersion” is Bhante Sujato’s usual translation for samadhi.]

At Sāvatthī.

“Mendicants, there are these four meditators. What four?

One meditator is skilled in immersion but not in remaining in it.

One meditator is skilled in remaining in immersion but is not skilled in immersion.

One meditator is skilled neither in immersion nor in remaining in it.

One meditator is skilled both in immersion and in remaining in it.

Of these, the meditator skilled in immersion and in remaining in it is the foremost, best, leading, highest, and finest of the four.

From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.

In the same way, the meditator skilled in immersion and remaining in it is the foremost, best, leading, highest, and finest of the four.”

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Thag 1.83 Sīhattheragāthā: Sīha

Meditate diligently, Sīha,
tireless all day and night.
Develop skillful qualities,
and quickly discard this bag of bones.

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AN 5.29 Caṅkama Sutta: Walking

“Monks, these are the five rewards for one who practices walking meditation. Which five?

“He can endure traveling by foot;
he can endure exertion;
he becomes free from disease;
whatever he has eaten & drunk, chewed & savored, becomes well-digested;
the concentration he wins while doing walking meditation lasts for a long time.

“These are the five rewards for one who practices walking meditation.”

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SN 21.1 Kolitasutta: Kolita

Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park. There the Venerable Mahamoggallana addressed the bhikkhus thus: “Friends, bhikkhus!”

“Friend!” those bhikkhus replied. The Venerable Mahamoggallana said this:

“Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “noble silence, noble silence.” What now is noble silence?’

“Then, friends, it occurred to me: ‘Here, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhana, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. This is called noble silence.’

“Then, friends, with the subsiding of thought and examination, I entered and dwelt in the second jhana, which … has rapture and happiness born of concentration. While I dwelt therein, perception and attention accompanied by thought assailed me.

“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallana, Moggallana, do not be negligent regarding noble silence, brahmin. Steady your mind in noble silence, unify your mind in noble silence, concentrate your mind on noble silence.’ Then, friends, on a later occasion, with the subsiding of thought and examination, I entered and dwelt in the second jhana, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration.

“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”

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AN 5.54 Samayasutta: Times Good for Meditation

“Mendicants, there are five times that are not good for meditation. What five?

Firstly, a mendicant is old, overcome with old age. This is the first time that’s not good for meditation.

Furthermore, a mendicant is sick, overcome by sickness. This is the second time that’s not good for meditation.

Furthermore, there’s a famine, a bad harvest, so it’s hard to get almsfood, and not easy to keep going by collecting alms. This is the third time that’s not good for meditation.

Furthermore, there’s peril from wild savages, and the countryfolk mount their vehicles and flee everywhere. This is the fourth time that’s not good for meditation.

Furthermore, there’s a schism in the Saṅgha. When the Saṅgha is split, they abuse, insult, block, and reject each other. This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds. This is the fifth time that’s not good for meditation.

These are the five times that are not good for meditation.

There are five times that are good for meditation. What five?

Firstly, a mendicant is a youth, young, with pristine black hair, blessed with youth, in the prime of life. This is the first time that’s good for meditation.

Furthermore, they are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. This is the second time that’s good for meditation.

Furthermore, there’s plenty of food, a good harvest, so it’s easy to get almsfood, and easy to keep going by collecting alms. This is the third time that’s good for meditation.

Furthermore, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is the fourth time that’s good for meditation.

Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation. When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other. This inspires confidence in those without it, and increases confidence in those who have it. This is the fifth time that’s good for meditation.

These are the five times that are good for meditation.”

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Thig 2.1 Abhirūpanandātherīgāthā: Abhirūpanandā

Nandā, see this bag of bones as
diseased, filthy, and rotten.
With mind unified and serene,
meditate on the ugly aspects of the body.

Meditate on the signless,
give up the underlying tendency to conceit;
and when you comprehend conceit,
you will live at peace.

That is how the Buddha regularly advised the trainee nun Nandā with these verses.

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MN 108 From… Gopakamoggallānasutta: With Moggallāna the Guardian

…Then Vassakāra said to Ānanda, “Where are you staying at present?”

“In the Bamboo Grove, brahmin.”

“I hope the Bamboo Grove is delightful, quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat?”

“Indeed it is, brahmin. And it is like that owing to such protectors and guardians as yourself.”

“Surely, Master Ānanda, it is owing to the venerables who meditate, making a habit of meditating. For the venerables do in fact meditate and make a habit of meditating.

This one time, Master Ānanda, Master Gotama was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. So I went there to see him. And there he spoke about meditation in many ways. He meditated, and made a habit of meditating. And he praised all kinds of meditation.”

“No, brahmin, the Buddha did not praise all kinds of meditation, nor did he dispraise all kinds of meditation. And what kind of meditation did he not praise? It’s when someone’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. Hiding sensual desire within, they meditate and concentrate and contemplate and ruminate. Their heart is overcome and mired in ill will … dullness and drowsiness … restlessness and remorse … doubt, and they don’t truly know and see the escape from doubt that has arisen. Hiding doubt within, they meditate and concentrate and contemplate and ruminate. The Buddha didn’t praise this kind of meditation.

And what kind of meditation did he praise? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain 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 with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. The Buddha praised this kind of meditation.”

“Well, Master Ānanda, it seems that Master Gotama criticized the kind of meditation that deserves criticism and praised that deserving of praise. Well, now, Master Ānanda, I must go. I have many duties, and much to do.…”

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AN 5.53 Padhāniyaṅgasutta: Factors

“Bhikkhus, there are these five factors that assist striving. What five?

(1) “Here, a bhikkhu is endowed with faith. He places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’

(2) “He is seldom ill or afflicted, possessing an even digestion that is neither too cool nor too hot but moderate and suitable for striving.

(3) “He is honest and open, one who reveals himself as he really is to the Teacher and his wise fellow monks.

(4) “He has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities.

(5) “He is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering.

“These, bhikkhus, are the five factors that assist striving.”

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AN 6.78 Sukhasomanassasutta: Joy and Happiness

“Mendicants, when a mendicant has six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements. What six? It’s when a mendicant enjoys

the teaching,
meditation,
giving up,
seclusion,
kindness,
and non-proliferation.

When a mendicant has these six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.”

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Iti 60 Puññakiriyavatthusutta: Grounds for Making Merit

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

“Mendicants, there are these three grounds for making merit. What three? Giving, ethical conduct, and meditation are all grounds for making merit. These are the three grounds for making merit.”

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

“One should practice only good deeds,
whose happy outcome stretches ahead.
Giving and moral conduct,
developing a mind of love:

having developed these
three things yielding happiness,
that astute one is reborn
in a happy, pleasing world.”

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

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AN 8.34 Khettasutta: The Field

“Bhikkhus, a seed sown in a field that possesses eight factors does not bring forth abundant fruits, its fruits are not delectable, and it does not yield a profit. What eight factors?

“Here, (1) the field has mounds and ditches; (2) it contains stones and gravel; (3) it is salty; (4) it is not deeply furrowed; (5) it does not have inlets for the water to enter; (6) it does not have outlets for excess water to flow out; (7) it does not have irrigation channels; and (8) it does not have boundaries. A seed sown in a field that possesses these eight factors does not bring forth abundant fruits, its fruits are not delectable, and it does not yield a profit.

“So too, bhikkhus, a gift given to ascetics and brahmins who possess eight factors is not of great fruit and benefit, and it is not very brilliant or pervasive. What eight factors? Here, the ascetics and brahmins are of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. A gift given to ascetics and brahmins who possess these eight factors is not of great fruit and benefit, and it is not very brilliant or pervasive.

“Bhikkhus, a seed sown in a field that possesses eight factors brings forth abundant fruits, its fruits are delectable, and it yields a profit. What eight factors?

“Here, (1) the field does not have mounds and ditches; (2) it does not contain stones and gravel; (3) it is not salty; (4) it is deeply furrowed; (5) it has inlets for the water to enter; (6) it has outlets for excess water to flow out; (7) it has irrigation channels; and (8) it has boundaries. A seed sown in a field that possesses these eight factors brings forth abundant fruits, its fruits are delectable, and it yields a profit.

“So too, bhikkhus, a gift given to ascetics and brahmins who possess eight factors is of great fruit and benefit, and it is extraordinarily brilliant and pervasive. What eight factors? Here, the ascetics and brahmins are of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. A gift given to ascetics and brahmins who possess these eight factors is of great fruit and benefit, and it is extraordinarily brilliant and pervasive.”

When the field is excellent,
and the seed sown is excellent,
and there is an excellent supply of rain,
the yield of grain is excellent.

Its health is excellent;
its growth too is excellent;
its maturation is excellent;
its fruit truly is excellent.

So too when one gives excellent food
to those accomplished in virtuous behavior,
it arrives at several kinds of excellence,
for what one has done is excellent.

Therefore if one desires excellence
let a person here be accomplished;
one should resort to those accomplished in wisdom;
thus one’s own accomplishments flourish.

One accomplished in true knowledge and conduct,
having gained accomplishment of mind,
performs action that is accomplished
and accomplishes the good.

Having known the world as it is,
one should attain accomplishment in view.
One accomplished in mind advances
by relying on accomplishment in the path.

Having rubbed off all stains,
having attained nibbāna,
one is then freed from all sufferings:
this is total accomplishment.

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SN 35.238 Āsīvisopamasutta: The Simile of the Vipers

“Mendicants, suppose there were four lethal poisonous vipers. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.

They’d say to him, ‘Mister, here are four lethal poisonous vipers. They must be periodically picked up, washed, fed, and put to sleep. But when one or other of these four poisonous vipers gets angry with you, you’ll meet with death or deadly pain. So then, mister, do what has to be done.’

Then that man, terrified of those four poisonous vipers, would flee this way or that.

They’d say to him, ‘Mister, there are five deadly enemies chasing you, thinking: “When we catch sight of him, we’ll murder him right there!” So then, mister, do what has to be done.’

Then that man, terrified of those four poisonous vipers and those five deadly enemies, would flee this way or that.

They’d say to him, ‘Mister, there’s a sixth hidden killer chasing you with a drawn sword, thinking: “When I catch sight of him, I’ll chop off his head right there!” So then, mister, do what has to be done.’

Then that man, terrified of those four poisonous vipers and those five deadly enemies and the hidden killer, would flee this way or that.

He’d see an empty village. But whatever house he enters is vacant, deserted, and empty. And whatever vessel he touches is vacant, hollow, and empty.

They’d say to him, ‘Mister, there are bandits who raid villages, and they’re striking now. So then, mister, do what has to be done.’

Then that man, terrified of those four poisonous vipers and those five deadly enemies and the hidden killer and the bandits, would flee this way or that.

He’d see a large deluge, whose near shore is dubious and perilous, while the far shore is a sanctuary free of peril. But there’s no ferryboat or bridge for crossing over.

Then that man thought, ‘Why don’t I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can safely reach the far shore.’

And so that man did exactly that. Having crossed over and gone beyond, the brahmin stands on the far shore.

I’ve made up this simile to make a point. And this is the point.

‘Four lethal poisonous vipers’ is a term for the four primary elements: the elements of earth, water, fire, and air.

‘Five deadly enemies’ is a term for the five grasping aggregates, that is: form, feeling, perception, choices, and consciousness.

‘The sixth hidden killer with a drawn sword’ is a term for relishing and greed.

‘Empty village’ is a term for the six interior sense fields. If an astute, competent, clever person investigates this in relation to the eye, it appears vacant, hollow, and empty. If an astute, competent, clever person investigates this in relation to the ear … nose … tongue … body … mind, it appears vacant, hollow, and empty.

‘Bandits who raid villages’ is a term for the six exterior sense fields. The eye is struck by both agreeable and disagreeable sights. The ear … nose … tongue … body … mind is struck by both agreeable and disagreeable ideas.

‘Large deluge’ is a term for the four floods: the floods of sensual pleasures, desire to be reborn, views, and ignorance.

‘The near shore that’s dubious and perilous’ is a term for substantial reality.

‘The far shore, a sanctuary free of peril’ is a term for extinguishment.

‘The raft’ is a term for the noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

‘Paddling with hands and feet’ is a term for rousing energy.

‘Crossed over, gone beyond, the brahmin stands on the shore’ is a term for a perfected one.”

Note: “Perfected one” is the translation for arahant.

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Dhp 144–5 From… Daṇḍavagga: The Rod

Can a person constrained by conscience
be found in the world?
Who shies away from blame,
like a fine horse from the whip?

Like a fine horse under the whip,
be keen and full of urgency.
With faith, ethics, and energy,
immersion, and investigation of principles,
accomplished in knowledge and conduct, mindful,
give up this vast suffering.

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SN 47.6 Sakuṇagghisutta: The Hawk

“Bhikkhus, once in the past a hawk suddenly swooped down and seized a quail. Then, while the quail was being carried off by the hawk, he lamented: ‘We were so unlucky, of so little merit! We strayed out of our own resort into the domain of others. If we had stayed in our own resort today, in our own ancestral domain, this hawk wouldn’t have stood a chance against me in a fight.’—‘But what is your own resort, quail, what is your own ancestral domain?’—‘The freshly ploughed field covered with clods of soil.’

“Then the hawk, confident of her own strength, not boasting of her own strength, released the quail, saying: ‘Go now, quail, but even there you won’t escape me.’

“Then, bhikkhus, the quail went to a freshly ploughed field covered with clods of soil. Having climbed up on a large clod, he stood there and addressed the hawk: ‘Come get me now, hawk! Come get me now, hawk!’

“Then the hawk, confident of her own strength, not boasting of her own strength, folded up both her wings and suddenly swooped down on the quail. But when the quail knew, ‘That hawk has come close,’ he slipped inside that clod, and the hawk shattered her breast right on the spot. So it is, bhikkhus, when one strays outside one’s own resort into the domain of others.

“Therefore, bhikkhus, do not stray outside your own resort into the domain of others. Mara will gain access to those who stray outside their own resort into the domain of others; Mara will get a hold on them.

“And what is not a bhikkhu’s own resort but the domain of others? It is the five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear … Odours cognizable by the nose … Tastes cognizable by the tongue … Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. This is what is not a bhikkhu’s own resort but the domain of others.

“Move in your own resort, bhikkhus, in your own ancestral domain. Mara will not gain access to those who move in their own resort, in their own ancestral domain; Mara will not get a hold on them.

“And what is a bhikkhu’s resort, his own ancestral domain? It is the four establishments of mindfulness. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is a bhikkhu’s resort, his own ancestral domain.”

Read this translation of Saṁyutta Nikāya 47.6 Sakuṇagghisutta: The Hawk by Bhikkhu Bodhi on SuttaCentral.net.

1. Observing the Body

1.1. Mindfulness of Breathing

1.2. The Postures

1.3. Situational Awareness

1.4. Focusing on the Repulsive

1.5. Focusing on the Elements

1.6. The Charnel Ground Contemplations

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