Suttas – Page 23 – Daily Sutta Reading

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

SN 45.155 Ākāsasutta: The Sky

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

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

“And how is this so? Here, bhikkhus, a bhikkhu develops right view … right intention … right speech … right action … right livelihood … right effort … right mindfulness … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that when a bhikkhu develops and cultivates the Noble Eightfold Path, then for him the four establishments of mindfulness … the seven factors of enlightenment go to fulfilment by development.”

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

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

AN 4.205 Aṭṭhaṅgikasutta: Eightfold

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

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

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

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

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

Read this translation of Aṅguttara Nikāya 4.205 Aṭṭhaṅgikasutta: Eightfold by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

AN 5.25 Anuggahitasutta: Assisted

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

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

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

Read this translation of Aṅguttara Nikāya 5.25 Anuggahitasutta: Assisted by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

MN 117 Mahācattārīsakasutta: The Great Forty

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

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

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

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

View

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

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

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

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

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

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

Intention

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

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

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

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

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

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

Speech

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

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

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

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

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

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

Action

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

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

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

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

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

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

Livelihood

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

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

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

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

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

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

The Great Forty

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

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

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

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

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

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

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

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

Read this translation of Majjhima Nikāya 117 Mahācattārīsakasutta: The Great Forty by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 3.62 Bhayasutta: Perils

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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AN 5.119 Micchāvācāsutta: Wrong Speech

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

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

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

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

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SN 45.9 Sūkasutta: The Spike

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

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

“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right intention … right speech … right action … right livelihood … right effort … right mindfulness … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release.

“It is in this way, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, pierces ignorance, arouses true knowledge, and realizes Nibbāna.”

Read this translation of Saṁyutta Nikāya 45.9 Sūkasutta: The Spike by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 2.125–126: Two Conditions

2.125

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

2.126

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

Read this translation of Aṅguttara Nikāya 2.125–126 by Thanissaro Bhikkhu on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 10.104 Bīja Sutta: The Seed

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

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

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

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

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

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

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AN 10.121 Pubbaṅgamasutta: Forerunner

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

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MN 126 Bhūmijasutta: With Bhūmija

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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SN 45.8 Vibhaṅgasutta: Analysis

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

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

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

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

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

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

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

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

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

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

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

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Dhp 273-276 From… Magga Vagga: The Path

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

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

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

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

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SN 45.5 Kimatthiyasutta: For What Purpose?

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

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

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

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

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

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

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AN 10.30 Dutiyakosalasutta: Kosala (2)

On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion King Pasenadi of Kosala had returned from the war front, victorious in battle, his purpose having been achieved. Then King Pasenadi of Kosala set out for the park. He went by carriage as far as the ground was suitable for a carriage, and then he dismounted from his carriage and entered the park on foot. Now on that occasion a number of bhikkhus were walking back and forth in the open air. Then King Pasenadi of Kosala approached those bhikkhus and asked them:

“Bhante, where is the Blessed One, the Arahant, the Perfectly Enlightened One now dwelling? For I wish to see the Blessed One, the Arahant, the Perfectly Enlightened One.”

“Great king, that is his dwelling with the closed door. Approach it quietly. Without hurrying, enter the porch, clear your throat, and tap on the bolt. The Blessed One will open the door for you.”

Then, King Pasenadi of Kosala went quietly up to the dwelling with the closed door. Without hurrying, he entered the porch, cleared his throat, and tapped on the bolt. The Blessed One opened the door.

Then King Pasenadi of Kosala entered the dwelling, prostrated himself with his head at the Blessed One’s feet, and covered the Blessed One’s feet with kisses and caressed them with his hands, pronouncing his name: “Bhante, I am King Pasenadi of Kosala! Bhante, I am King Pasenadi of Kosala!”

“But, great king, what reasons do you have for showing such supreme honor to this body and displaying such an offering of loving-kindness?”

“Bhante, it is out of my gratitude and thankfulness that I show such supreme honor toward the Blessed One and display such an offering of loving-kindness to him.

(1) “For, Bhante, the Blessed One is practicing for the welfare of many people, for the happiness of many people; he has established many people in the noble method, that is, in the way of the good Dhamma, in the way of the wholesome Dhamma. This is one reason I show such supreme honor toward the Blessed One and display such an offering of loving-kindness to him.

(2) “Again, Bhante, the Blessed One is virtuous, of mature behavior, of noble behavior, of wholesome behavior, possessing wholesome behavior. This is another reason I show such supreme honor toward the Blessed One….

(3) “Again, Bhante, for a long time the Blessed One has been a forest-dweller who resorts to remote lodgings in forests and jungle groves. Since that is so, this is another reason I show such supreme honor toward the Blessed One….

(4) “Again, Bhante, the Blessed One is content with any kind of robe, almsfood, lodging, and medicines and provisions for the sick. This is another reason I show such supreme honor toward the Blessed One….

(5) “Again, Bhante, the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. This is another reason I show such supreme honor toward the Blessed One….

(6) “Again, Bhante, the Blessed One gets to hear at will, without trouble or difficulty, talk concerned with the austere life that leads to the elimination of defilements, that is conducive to opening up the heart, that is, talk on fewness of desires, on contentment, on solitude, on not getting bound up with others, on arousing energy, on virtuous behavior, on concentration, on wisdom, on liberation, on the knowledge and vision of liberation. This is another reason I show such supreme honor toward the Blessed One….

(7) “Again, Bhante, the Blessed One gains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life. This is another reason I show such supreme honor toward the Blessed One….

(8) “Again, Bhante, the Blessed One recollects his manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world-evolution thus: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here.’ Thus he recollects his manifold past abodes with their aspects and details. Since that is so, this is another reason I show such supreme honor toward the Blessed One….

(9) “Again, Bhante, with the divine eye, which is purified and surpasses the human, the Blessed One sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma thus: ‘These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma based on right view, with the breakup of the body, after death, have been reborn in a good destination, in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma. Since that is so, this is another reason I show such supreme honor toward the Blessed One….

(10) “Again, Bhante, with the destruction of the taints, the Blessed One has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. Since that is so, this is another reason I show such supreme honor toward the Blessed One and display such an offering of loving-kindness to him.

“And now, Bhante, we must be going. We are busy and have much to do.”

“You may go, great king, at your own convenience.”

Then King Pasenadi of Kosala rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed.

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AN 4.24 Kāḷakārāmasutta: At Kāḷaka’s Monastery

At one time the Buddha was staying near Sāketa, in Kāḷaka’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

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

“In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I know.

In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I have insight into. That has been known by a Realized One, but a Realized One is not subject to it.

If I were to say that ‘I do not know … the world with its gods’, I would be lying.

If I were to say that ‘I both know and do not know … the world with its gods’, that would be just the same.

If I were to say that ‘I neither know nor do not know … the world with its gods’, that would be my fault.

So a Realized One sees what is to be seen, but does not identify with what is seen, does not identify with what is unseen, does not identify with what is to be seen, and does not identify with a seer. He hears what is to be heard, but does not identify with what is heard, does not identify with what is unheard, does not identify with what is to be heard, and does not identify with a hearer. He thinks what is to be thought, but does not identify with what is thought, does not identify with what is not thought, does not identify with what is to be thought, and does not identify with a thinker. He knows what is to be known, but does not identify with what is known, does not identify with what is unknown, does not identify with what is to be known, and does not identify with a knower.

Since a Realized One is poised in the midst of things seen, heard, thought, and known, he is the poised one. And I say that there is no better or finer poise than this.

Such a one does not take anything
seen, heard, or thought to be ultimately true or false.
But others get attached, thinking it’s the truth,
limited by their preconceptions.

Since they’ve seen this dart
to which people are attached and cling,
saying, ‘I know, I see, that’s how it is’,
the Realized Ones have no attachments.”

Read this translation of Aṅguttara Nikāya 4.24 Kāḷakārāmasutta: At Kāḷaka’s Monastery by Bhikkhu Sujato on SuttaCentral.net.

SN 45.14 Paṭhamauppādasutta: Arising (1st)

At Sāvatthī.

“Mendicants, these eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What eight? They are: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

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AN 5.30 Nāgitasutta: With Nāgita

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. He stayed in a forest near Icchānaṅgala. The brahmins and householders of Icchānaṅgala heard:

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”

Then, when the night had passed, they took many fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket.

Now, at that time Venerable Nāgita was the Buddha’s attendant. Then the Buddha said to Nāgita, “Nāgita, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!”

“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many fresh and cooked foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.”

“Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”

“Sir, may the Blessed One please relent now! May the Holy One relent! Now is the time for the Buddha to relent. Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country. It’s like when it rains heavily and the water flows downhill. In the same way, wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country. Why is that? Because of the Buddha’s ethics and wisdom.”

What you eat, drink, chew, and taste ends up as excrement and urine. This is its outcome.

When loved ones decay and perish, sorrow, lamentation, pain, sadness, and distress arise. This is its outcome.

When you pursue meditation on the feature of ugliness, revulsion at the feature of beauty becomes stabilized. This is its outcome.

When you meditate observing impermanence in the six fields of contact, revulsion at contact becomes stabilized. This is its outcome.

When you meditate observing rise and fall in the five grasping aggregates, revulsion at grasping becomes stabilized. This is its outcome.”

Note: To learn more about the dangers of gain and praise, check out SN 17 Lābhasakkāra Saṁyutta.

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Thag 16.3 Telakānittheragāthā: Telakāni

Note: In these verses the monk Telākani relates his struggles on the path to enlightenment using beautiful similes and metaphors. You may find that the translation on SuttaFriends.org gives more information on the meaning behind them. The Buddha is the teacher he talks about as the one who truly offers him help.

For a long time, sadly,
though I keenly contemplated the teaching,
I gained no peace of mind.
So I asked this of ascetics and brahmins:

“Who has crossed over the world?
Whose attainment culminates in the deathless?
Whose teaching do I accept
to understand the ultimate goal?

I was hooked inside,
like a fish gulping bait;
bound like the demon Vepaciti
in Mahinda’s trap.

Dragging it along, I’m not free
from grief and lamentation.
Who will free me from bonds in the world,
so that I may know awakening?

What ascetic or brahmin
points out what is frail?
Whose teaching do I accept
to sweep away old age and death?

Tied up with uncertainty and doubt,
secured by the power of pride,
stiff as a mind beset by anger;
the arrow of covetousness,

propelled by the bow of craving,
is stuck in my twice-fifteen ribs—
see how it stands in my breast,
breaking my strong heart.

Speculative views are not abandoned,
they are sharpened by memories and intentions;
and pierced by this I tremble,
like a leaf blowing in the wind.

Having arisen within,
what belongs to me burns quickly,
in that place where the body always heads
with its six sense-fields of contact.

I don’t see a healer
who can pull out my dart of doubt
without a lance
or some other blade.

Without knife or wound,
who will pull out this dart
that’s stuck inside me,
without harming any part of my body?

He really would be the Lord of the Dhamma,
the best one to cure the damage of poison;
when I have fallen into deep waters,
he would give me his show me the shore.

I’ve plunged into a lake,
and I can’t wash off the mud and dirt.
It’s full of fraud, jealousy, pride,
and dullness and drowsiness.

Like a thunder-cloud of restlessness,
like a rain-cloud of fetters;
lustful thoughts are winds
that sweep off a person with bad views.

The streams flow everywhere;
a weed springs up and remains.
Who will block the streams?
Who will cut the weed?”

“Venerable sir, build a dam
to block the streams.
Don’t let your mind-made streams
cut you down suddenly like a tree.”

That is how the teacher whose weapon is wisdom,
surrounded by the Saṅgha of seers,
was my shelter when I was full of fear,
seeking the far shore from the near.

As I was being swept away,
he gave me a strong, simple ladder,
made of the heartwood of Dhamma,
and he said to me: “Do not fear.”

I climbed the tower of mindfulness meditation,
and checked back down
at people delighting in identity,
as I’d obsessed over in the past.

When I saw the path,
as I was embarking on the ship,
without fixating on the self,
I saw the supreme landing-place.

The dart that arises in oneself,
and that which stems from the conduit to rebirth:
he taught the supreme path
for the canceling of these.

For a long time it had lain within me;
for a long time it was fixed in me:
the Buddha cast off the knot,
curing the damage of poison.

Note: “Deathless” is a term for Nibbāna. SN 11.4 Vepacitti tells the story of the asura being captured by Sakka (Mahinda)

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Ud 1.4 Huṁhuṅkasutta: Whiny

So I have heard. At one time, when he was first awakened, the Buddha was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. When seven days had passed, the Buddha emerged from that state of immersion.

Then a certain brahmin of the whiny sort went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he stood to one side, and said, “Master Gotama, how do you define a brahmin? And what are the things that make one a brahmin?”

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

“A brahmin who has banished bad qualities—
not whiny, not stained, but self-controlled,
a complete knowledge master
who has completed the spiritual journey—
may rightly proclaim the brahmin doctrine,
not proud of anything in the world.”

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SN 48.41 Jarā Sutta: Old Age

I have heard that on one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother. Now on that occasion the Blessed One, on emerging from his seclusion in the evening, sat warming his back in the western sun.

Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to the Blessed One, massaged the Blessed One’s limbs with his hand and said, “It’s amazing, lord. It’s astounding, how the Blessed One’s complexion is no longer so clear & bright; his limbs are flabby & wrinkled; his back, bent forward; there’s a discernible change in his faculties—the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body.”

“That’s the way it is, Ānanda. When young, one is subject to aging; when healthy, subject to illness; when alive, subject to death. The complexion is no longer so clear & bright; the limbs are flabby & wrinkled; the back, bent forward; there’s a discernible change in the faculties—the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body.”

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

“I spit on you, wretched old age—
old age that makes for ugliness.
The bodily image, so charming,
      is trampled by old age.
Even those who live to a hundred
are headed—all—to an end in death,
      which spares no one,
      which tramples all.”

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AN 3.104 Paṭhamaassādasutta: Gratification (1st)

“Mendicants, I went in search of the world’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of gratification in the world. I went in search of the world’s drawbacks, and I found them. I’ve seen clearly with wisdom the full extent of the drawbacks in the world. I went in search of escape from the world, and I found it. I’ve seen clearly with wisdom the full extent of escape from the world.

As long as I didn’t truly understand the world’s gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.

But when I did truly understand the world’s gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.

Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

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AN 10.81 Vāhanasutta: With Bāhuna

At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond. Then Venerable Bāhuna went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, how many things has the Realized One escaped from, so that he lives unattached, liberated, his mind free of limits?”

“Bāhuna, the Realized One has escaped from ten things, so that he lives unattached, liberated, his mind free of limits. What ten? Form … feeling … perception … choices … consciousness … rebirth … old age … death … suffering … defilements … Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. In the same way, the Realized One has escaped from ten things, so that he lives unattached, liberated, his mind free of limits.”

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AN 5.195 Piṅgiyānīsutta: Piṅgiyānī

[Note: “Aṅgīrasa” refers to the the Buddha.]

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Now at that time around five hundred Licchavis were visiting the Buddha. Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white. But the Buddha outshone them all in beauty and glory.

Then the brahmin Piṅgīyānī got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

“Then speak as you feel inspired,” said the Buddha. So the brahmin Piṅgīyānī extolled the Buddha in his presence with a fitting verse.

“Like a fragrant pink lotus
that blooms in the morning, its fragrance unfaded—
see Aṅgīrasa shine,
bright as the sun in the sky!”

Then those Licchavis clothed Piṅgiyānī with five hundred upper robes. And Piṅgiyānī clothed the Buddha with them.

Then the Buddha said to the Licchavis:

“Licchavis, the appearance of five treasures is rare in the world. What five?

A Realized One, a perfected one, a fully awakened Buddha.
A person who explains the teaching and training proclaimed by a Realized One.
A person who understands the teaching and training proclaimed by a Realized One.
A person who practices in line with the teaching.
A person who is grateful and thankful.

The appearance of these five treasures is rare in the world.”

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SN 3.1 Daharasutta: Young

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then King Pasenadi of Kosala went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Does Master Gotama claim to have awakened to the supreme perfect awakening?”

“If anyone should rightly be said to have awakened to the supreme perfect awakening, it’s me. For, great king, I have awakened to the supreme perfect awakening.”

“Well, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, deemed holy by many people. That is, Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, the Jain ascetic of the Ñātika clan, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita of the hair blanket. I also asked them whether they claimed to have awakened to the supreme perfect awakening, but they made no such claim. So why do you, given that you’re so young in age and newly gone forth?”

“Great king, these four things should not be looked down upon or disparaged because they are young. What four? An aristocrat, a serpent, a fire, and a mendicant. These four things should not be looked down upon or disparaged because they are young.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“A man should not despise
an aristocrat of impeccable lineage,
high-born and famous,
just because they’re young.

For it’s possible that that lord of men,
as aristocrat, will gain the throne.
And in his anger he’ll execute a royal punishment,
and have you violently beaten.
Hence you should avoid him
for the sake of your own life.

Whether in village or wilderness,
wherever a serpent is seen,
a man should not look down on it
or despise it for its youth.

With its rainbow of colors,
the serpent of fiery breath glides along.
It lashes out and bites the fool,
both men and women alike.
Hence you should avoid it
for the sake of your own life.

A fire devours a huge amount,
a conflagration with a blackened trail.
A man should not look down on it
just because it’s young.

For once it gets fuel
it’ll become a huge conflagration.
It’ll lash out and burn the fool,
both men and women alike.
Hence you should avoid it
for the sake of your own life.

When a forest is burned by fire,
a conflagration with a blackened trail,
the shoots will spring up there again,
with the passing of the days and nights.

But if a mendicant endowed with ethics
burns you with their power,
you’ll have no sons or cattle,
nor will your heirs find wealth.
Childless and heirless you become,
like a palm-tree stump.

That’s why an astute person,
seeing what’s good for themselves,
would always treat these properly:
a snake, a conflagration,
a famous aristocrat,
and a mendicant endowed with ethics.”

When this was said, King Pasenadi of Kosala said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

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Iti 38 Vitakkasutta: Often Occurring Thoughts

This was said by the Lord…

“Bhikkhus, two thoughts often occur to the Tathāgata, the Arahant, the Fully Enlightened One: the thought of security (for beings) and the thought of solitude.

“The Tathāgata, bhikkhus, is one who delights in and enjoys non-ill will. As the Tathāgata delights in and enjoys non-ill will, this thought often occurs to him: ‘By this behaviour I do not oppress anyone either frail or firm.’The Tathāgata, bhikkhus, is one who delights in and enjoys solitude. As the Tathāgata delights in and enjoys solitude, this thought often occurs to him: ‘What is unwholesome has been abandoned.’

“Therefore, bhikkhus, I say, you too must live delighting in and enjoying non-ill will. As you so live this thought will often occur to you: ‘By this behaviour we do not oppress anyone either frail or firm.’

“Bhikkhus, you too must live delighting in and enjoying solitude. As you so live this thought will often occur to you: ‘What is unwholesome? What has not been abandoned? What have we abandoned?’”

Two thoughts occur to him,
The Tathāgata, the Awakened One
Who endured what is beyond endurance:
Security (for beings) was the first thought spoken of,
Solitude was the second announced.

The dispeller of darkness, gone beyond,
The great sage who has reached attainment,
Become a master, freed from taints,
Who has crossed over entirely,
Released by the destruction of craving—
That sage bears his final body,
And having left behind Māra, I say,
He has gone beyond decay.

As one standing on a mountain peak
Might see all round the people down below,
So having ascended the Dhamma-palace,
The vastly wise one, all-seeing,
Views the people of the world.
The sorrowless one views below
Those still immersed in sorrow,
Overwhelmed by birth and decay.

Read this translation of Itivuttaka 38 Vitakkasutta: Often Occurring Thoughts by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 6.30 Anuttariyasutta: Unsurpassable

“Mendicants, these six things are unsurpassable. What six? The unsurpassable seeing, listening, acquisition, training, service, and recollection.

And what is the unsurpassable seeing? Some people go to see an elephant-treasure, a horse-treasure, a jewel-treasure, or a diverse spectrum of sights; or ascetics and brahmins of wrong view and wrong practice. There is such a seeing, I don’t deny it. That seeing is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. The unsurpassable seeing is when someone with settled faith and love, sure and devoted, goes to see a Realized One or their disciple. This is 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. This is called the unsurpassable seeing. Such is the unsurpassable seeing.

But what of the unsurpassable hearing? Some people go to hear the sound of drums, arched harps, singing, or a diverse spectrum of sounds; or ascetics and brahmins of wrong view and wrong practice. There is such a hearing, I don’t deny it. That hearing … doesn’t lead to extinguishment. The unsurpassable hearing is when someone with settled faith and love, sure and devoted, goes to hear the teaching of a Realized One or one of his disciples. … This is called the unsurpassable hearing. Such is the unsurpassable seeing and hearing.

But what of the unsurpassable acquisition? Some people acquire a child, a wife, wealth, or a diverse spectrum of things; or they acquire faith in an ascetic or brahmin of wrong view and wrong practice. There is such an acquisition, I don’t deny it. That acquisition … doesn’t lead to extinguishment. The unsurpassable acquisition is when someone with settled faith and love, sure and devoted, acquires faith in a Realized One or their disciple. … This is called the unsurpassable acquisition. Such is the unsurpassable seeing, hearing, and acquisition.

But what of the unsurpassable training? Some people train in elephant riding, horse riding, chariot driving, archery, swordsmanship, or a diverse spectrum of things; or they train under an ascetic or brahmin of wrong view and wrong practice. There is such a training, I don’t deny it. That training … doesn’t lead to extinguishment. The unsurpassable training is when someone with settled faith and love, sure and devoted, trains in the higher ethics, the higher mind, and the higher wisdom in the teaching and training proclaimed by a Realized One. … This is called the unsurpassable training. Such is the unsurpassable seeing, hearing, acquisition, and training.

But what of the unsurpassable service? Some people serve an aristocrat, a brahmin, a householder, or a diverse spectrum of people; or they serve ascetics and brahmins of wrong view and wrong practice. There is such service, I don’t deny it. That service … doesn’t lead to extinguishment. The unsurpassable service is when someone with settled faith and love, sure and devoted, serves a Realized One or their disciple. … This is called the unsurpassable service. Such is the unsurpassable seeing, listening, acquisition, training, and service.

But what of the unsurpassable recollection? Some people recollect a child, a wife, wealth, or a diverse spectrum of things; or they recollect an ascetic or brahmin of wrong view and wrong practice. There is such recollection, I don’t deny it. That recollection is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. The unsurpassable recollection is when someone with settled faith and love, sure and devoted, recollects a Realized One or their disciple. … This is called the unsurpassable recollection.

These are the six unsurpassable things.

They’ve gained the unsurpassed seeing,
the unsurpassed hearing,
and the unsurpassable acquisition.
They enjoy the unsurpassable training

and serve with care.
Then they develop recollection
connected with seclusion,
which is safe, and leads to the deathless.

They rejoice in diligence,
alert and ethically restrained.
And in time they arrive
at the place where suffering ceases.”

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SN 46.42 Cakkavattisutta: Wheel-Turning Monarch

“Bhikkhus, with the manifestation of a wheel-turning monarch comes the manifestation of seven gems. What seven? There comes the manifestation of the wheel-gem, the elephant-gem, the horse-gem, the jewel-gem, the woman-gem, the steward-gem, and the commander-gem.

“With the manifestation of a Tathagata, bhikkhus, an Arahant, a Perfectly Enlightened One, comes the manifestation of the seven gems of the factors of enlightenment. What seven? There comes the manifestation of

the gem of the enlightenment factor of mindfulness
the gem of the enlightenment factor of discrimination of states,
the gem of the enlightenment factor of energy,
the gem of the enlightenment factor of rapture,
the gem of the enlightenment factor of tranquillity,
the gem of the enlightenment factor of concentration
the gem of the enlightenment factor of equanimity.

With the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One, comes the manifestation of these seven gems of the factors of enlightenment.”

Note: You can learn about the nutriment for each of the enlightenment factors in SN 46.2 Kāya. You can learn about the seven gems of a wheel turning monarch in MN 129 Bālapaṇḍita.

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Ud 7.9 Udapāna Sutta: The Well

I have heard that on one occasion the Blessed One was wandering among the Mallans, together with a large community of monks, and came to a brahman village of the Mallans named Thūna. The brahman householders of Thūna heard that “Gotama the Sakyan contemplative, gone forth from the Sakyan clan, is wandering among the Mallans together with a large community of monks, and has arrived at Thūna.” So they filled the well all the way to the brim with grass & chaff, [thinking], “Don’t let these shaven-headed contemplatives draw drinking water.”

Then the Blessed One, going down from the road, went to a certain tree, and on arrival sat down on a seat laid out. Seated, he said to Ven. Ānanda: “Please, Ānanda, fetch me some drinking water from that well.”

When this was said, Ven. Ānanda replied, “Just now, lord, the brahman householders of Thūna filled that well all the way to the brim with grass & chaff, [thinking], ‘Don’t let these shaven-headed contemplatives draw drinking water.’”

A second time, the Blessed One said to Ven. Ānanda: “Please, Ānanda, fetch me some drinking water from that well.”

A second time, Ven. Ānanda replied, “Just now, lord, the brahman householders of Thūna filled that well all the way to the brim with grass & chaff, [thinking], ‘Don’t let these shaven-headed contemplatives draw drinking water.’”

A third time, the Blessed One said to Ven. Ānanda: “Please, Ānanda, fetch me some drinking water from that well.”

Responding, “As you say, lord,” to the Blessed One, Ven. Ānanda–taking a bowl–went to the well. As he was approaching the well, it expelled all the grass & chaff from its mouth and stood filled to the brim–streaming, as it were–with pristine water, undisturbed & clear. The thought occurred to him, “How amazing! How astounding!–the great power & great might of the Tathāgata!–in that, while I was approaching the well, it expelled all the grass & chaff from its mouth and stood filled to the brim–streaming, as it were–with pristine water, undisturbed & clear.”

Taking drinking water in his bowl, he went to the Blessed One and on arrival said, “How amazing, lord! How astounding!–the great power & great might of the Tathāgata!–in that, while I was approaching the well, it expelled all the grass & chaff from its mouth and stood filled to the brim–streaming, as it were–with pristine water, undisturbed & clear. Drink the water, O Blessed One! Drink the water, O One-Well-Gone!”

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

What need for a well
if there were waters always?
Having cut craving
by the root,
one would go about searching
for what?

Read this translation of Udāna 7.9 Udapāna Sutta. The Well by Bhikkhu Ṭhanissaro on DhammaTalks.org.

AN 5.99 Sīhasutta: The Lion

“Mendicants, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four quarters, and roars his lion’s roar three times. Then he sets out on the hunt. If he strikes an elephant, he does it carefully, not carelessly. If he strikes a buffalo … a cow … a leopard … or any smaller creatures—even a hare or a cat—he does it carefully, not carelessly. Why is that? Thinking: ‘May I not lose my way.’

‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha. When the Realized One teaches Dhamma to an assembly, this is his lion’s roar. When the Realized One teaches the monks … nuns … laymen … laywomen … or ordinary people—even food-carriers and hunters—he teaches them carefully, not carelessly. Why is that? Because the Realized One has respect and reverence for the teaching.”

See also AN 4.21 Paṭhamauruvelasutta: At Uruvelā (1st) from a few days ago.

Read this translation of Aṅguttara Nikāya 5.99 Sīhasutta: The Lion Sīhasutta 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, Bengali, Español, Indonesian, မြန်မာဘာသာ, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 4.76 Kusinārasutta: At Kusinārā

At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his final extinguishment. There the Buddha addressed the mendicants, “Mendicants!”

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

“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking: ‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’” When this was said, the mendicants kept silent.

For a second time the Buddha addressed the mendicants: … For a second time, the mendicants kept silent.

For a third time the Buddha addressed the mendicants: … For a third time, the mendicants kept silent.

Then the Buddha said to the mendicants:

“Mendicants, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.” When this was said, the mendicants kept silent. Then Venerable Ānanda said to the Buddha:

“It’s incredible, sir, it’s amazing! I am quite confident that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.”

“Ānanda, you speak from faith. But the Realized One knows that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

Read this translation of Aṅguttara Nikāya 4.76 Kusinārasutta: At Kusinārā Kusinārasutta 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 Čeština, Deutsch, Bengali, Indonesian, မြန်မာဘာသာ, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

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The Great Forty

2.125

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