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.
Do the Buddha’s bidding,
you won’t regret it.
Having quickly washed your feet,
sit in a discreet place to meditate.
Read this translation of Therīgāthā 1.13 Visākhātherīgāthā: Visākhā by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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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.
“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.”
Read this translation of Saṁyutta Nikāya 35.100 Paṭisallānasutta: Retreat by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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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.
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.”
Read this translation of Udāna 3.5 Mahāmoggallānasutta: With Mahāmoggallāna by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org, DhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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.
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.
[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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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.
“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.”
Read this translation of Aṅguttara Nikāya 8.36 Puññakiriyavatthusutta: Grounds for Making Merit by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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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.
“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.”
Read this translation of Aṅguttara Nikāya 4.28 Ariyavaṁsasutta: The Noble Traditions by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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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.
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.
Read this translation of Snp 2.10 Uṭṭhānasutta: Get Up! by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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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.
[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.”
Read this translation of Saṁyutta Nikāya 34.2 Samādhimūlakaṭhitisutta: Remaining in Immersion by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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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.
Meditate diligently, Sīha,
tireless all day and night.
Develop skillful qualities,
and quickly discard this bag of bones.
Read this translation of Theragāthā 1.83 Sīhattheragāthā: Sīha by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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“Monks, these are the five rewards for one who practices walking meditation. Which five?
“These are the five rewards for one who practices walking meditation.”
Read this translation of Aṅguttara Nikāya 5.29 Caṅkama Sutta. Walking by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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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.”
Read this translation of Saṁyutta Nikāya 21.1 Kolitasutta: Kolita 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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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).
“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.”
Read this translation of Aṅguttara Nikāya 5.54 Samayasutta: Times Good for Meditation by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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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).
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.
Read this translation of Therīgāthā 2.1 Abhirūpanandātherīgāthā: Abhirūpanandā by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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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.
…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.…”
Read the entire translation of Majjhima Nikāya 108 Gopakamoggallānasutta: With Moggallāna the Guardian by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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“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.”
Read this translation of Aṅguttara Nikāya 5.53 Padhāniyaṅgasutta: Factors 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.
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All translations on this site by Bhikkhu Bodhi are licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.
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“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
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.”
Read this translation of Aṅguttara Nikāya 6.78 Sukhasomanassasutta: Joy and Happiness by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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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.
Read this translation of Itivuttaka 60 Puññakiriyavatthusutta: Grounds for Making Merit 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.
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“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.
Read this translation of Aṅguttara Nikāya 8.34 Khettasutta: The Field 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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“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.
Read this translation of Saṁyutta Nikāya 35.238 Āsīvisopamasutta: The Simile of the Vipers by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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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.
Read the entire translation of Dhammapada 129–145 Daṇḍavagga: The Rod by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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“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.
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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).
At Sāvatthī.
Seated to one side, Venerable Rādha said to the Buddha:
“Sir, they speak of this thing called a ‘sentient being’. How is a sentient being defined?”
“Rādha, when you cling, strongly cling, to desire, greed, relishing, and craving for form, then a being is spoken of. When you cling, strongly cling, to desire, greed, relishing, and craving for feeling … perception … choices … consciousness, then a being is spoken of.
Suppose some boys or girls were playing with sandcastles. As long as they’re not rid of greed, desire, fondness, thirst, passion, and craving for those sandcastles, they cherish them, fancy them, treasure them, and treat them as their own. But when they are rid of greed, desire, fondness, thirst, passion, and craving for those sandcastles, they scatter, destroy, and demolish them with their hands and feet, making them unplayable.
In the same way, you should scatter, destroy, and demolish form, making it unplayable. And you should practice for the ending of craving. You should scatter, destroy, and demolish feeling … perception … choices … consciousness, making it unplayable. And you should practice for the ending of craving. For the ending of craving is extinguishment.”
Read this translation of Saṁyutta Nikāya 23.2 Sattasutta: Sentient Beings by Bhikkhu Sujato on SuttaCentral.net.
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.
58. In the roadside ditch, in a heap of rubbish, blooms a lotus, sweet smelling and pleasing to the eyes.
59. In the same way, among the rubbish heap of unaware ordinary people, the disciple of the Supreme Buddha shines brightly with wisdom.
Read the entire translation of Dhammapada 4 Puppha Vagga: Flowers (44-59) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org.
“Mendicants, there are these four mangoes. What four?
These are the four mangoes.
In the same way, these four people similar to mangoes are found in the world. What four?
And how is a person unripe but seems ripe? It’s when a person is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a person is unripe but seems ripe. That person is like a mango that’s unripe but seems ripe, I say.
And how is a person ripe but seems unripe? It’s when a person is not impressive … But they really understand: ‘This is suffering’ …
And how is a person unripe and seems unripe? It’s when a person is not impressive … Nor do they really understand: ‘This is suffering’ …
And how is a person ripe and seems ripe? It’s when a person is impressive … And they really understand: ‘This is suffering’ …
These four people similar to mangoes are found in the world.”
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“Mendicants, isn’t poverty suffering in the world for a person who enjoys sensual pleasures?”
“Yes, sir.”
“When a poor, penniless person falls into debt, isn’t being in debt also suffering in the world for a person who enjoys sensual pleasures?”
“Yes, sir.”
“When a poor person who has fallen into debt agrees to pay interest, isn’t the interest also suffering in the world for a person who enjoys sensual pleasures?”
“Yes, sir.”
“When a poor person who has fallen into debt and agreed to pay interest fails to pay it when it falls due, they get a warning. Isn’t being warned suffering in the world for a person who enjoys sensual pleasures?”
“Yes, sir.”
“When a poor person fails to pay after getting a warning, they’re prosecuted. Isn’t being prosecuted suffering in the world for a person who enjoys sensual pleasures?”
“Yes, sir.”
“When a poor person fails to pay after being prosecuted, they’re imprisoned. Isn’t being imprisoned suffering in the world for a person who enjoys sensual pleasures?”
“Yes, sir.”
“So mendicants, poverty, debt, interest, warnings, prosecution, and imprisonment are suffering in the world for those who enjoy sensual pleasures. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities is called poor and penniless in the training of the Noble One.
Since they have no faith, conscience, prudence, energy, or wisdom when it comes to skillful qualities, they do bad things by way of body, speech, and mind. This is how they’re in debt, I say.
In order to conceal the bad things they do by way of body, speech, and mind they harbour corrupt wishes. They wish, plan, speak, and act with the thought: ‘May no-one find me out!’ This is how they pay interest, I say.
Good-hearted spiritual companions say this about them: ‘This venerable acts like this, and behaves like that.’ This is how they’re warned, I say.
When they go to a wilderness, the root of a tree, or an empty hut, they’re beset by remorseful, unskillful thoughts. This is how they’re prosecuted, I say.
That poor, penniless person has done bad things by way of body, speech, and mind. When their body breaks up, after death, they’re trapped in the prison of hell or the animal realm. I don’t see a single prison that’s as brutal, as vicious, and such an obstacle to reaching the supreme sanctuary from the yoke as the prison of hell or the animal realm.
Poverty is said to be suffering in the world,
and so is being in debt.
A poor person who has fallen into debt
frets even when spending the loan.And then they’re prosecuted,
or even thrown in jail.
Such imprisonment is true suffering
for someone who prays for pleasure and possessions.In the same way, in the noble one’s training
whoever has no faith,
no conscience or prudence,
contemplates bad deeds.After doing bad things
by way of body,
speech, and mind,
they wish, ‘May no-one find me out!’Their behavior is creepy
by body, speech, and mind.
They pile up bad deeds
on and on, life after life.That stupid evildoer,
knowing their own misdeeds,
is a poor person who has fallen into debt,
and frets even when spending the loan.And when in village or wilderness
they’re prosecuted
by painful mental plans,
which are born of remorse.That stupid evildoer,
knowing their own misdeeds,
goes to one of the animal realms,
or is trapped in hell.Such imprisonment is true suffering,
from which a wise one is released.
With confident heart, they give
with wealth that is properly earned.That faithful householder
holds a perfect hand on both counts:
welfare and benefit in this life,
and happiness in the next.
This is how, for a householder,
merit grows by generosity.In the same way, in the noble one’s training,
whoever is grounded in faith,
with conscience and prudence,
wise, and ethically restrained,is said to live happily
in the noble one’s training.
After gaining pleasure not of the flesh,
they concentrate on equanimity.They give up the five hindrances,
constantly energetic,
and enter the absorptions,
unified, alert, and mindful.Truly knowing in this way
the end of all fetters,
by not grasping in any way,
their mind is rightly freed.To that poised one, rightly freed
with the end of the fetters of rebirth,
the knowledge comes:
‘My freedom is unshakable.’This is the ultimate knowledge.
This is the supreme happiness.
Sorrowless, stainless, secure:
this is the highest freedom from debt.”
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Near Sāvatthī. “There are these four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born. Which four? Physical food, gross or refined; contact as the second, intellectual intention the third, and consciousness the fourth. These are the four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born.
“And how is physical food to be regarded? Suppose a couple, husband & wife, taking meager provisions, were to travel through a desert. With them would be their only baby son, dear & appealing. Then the meager provisions of the couple going through the desert would be used up & depleted while there was still a stretch of the desert yet to be crossed. The thought would occur to them, ‘Our meager provisions are used up & depleted while there is still a stretch of this desert yet to be crossed. What if we were to kill this only baby son of ours, dear & appealing, and make dried meat & jerky. That way—chewing on the flesh of our son—at least the two of us would make it through this desert. Otherwise, all three of us would perish.’ So they would kill their only baby son, loved & endearing, and make dried meat & jerky. Chewing on the flesh of their son, they would make it through the desert. While eating the flesh of their only son, they would beat their breasts, (crying,) ‘Where have you gone, our only baby son? Where have you gone, our only baby son?’ Now what do you think, monks? Would that couple eat that food playfully or for intoxication, or for putting on bulk, or for beautification?”
“No, lord.”
“Wouldn’t they eat that food simply for the sake of making it through that desert?”
“Yes, lord.”
“In the same way, I tell you, is the nutriment of physical food to be regarded. When physical food is comprehended, passion for the five strings of sensuality is comprehended. When passion for the five strings of sensuality is comprehended, there is no fetter bound by which a disciple of the noble ones would come back again to this world.
“And how is the nutriment of contact to be regarded? Suppose a flayed cow were to stand leaning against a wall. The creatures living in the wall would chew on it. If it were to stand leaning against a tree, the creatures living in the tree would chew on it. If it were to stand exposed to water, the creatures living in the water would chew on it. If it were to stand exposed to the air, the creatures living in the air would chew on it. For wherever the flayed cow were to stand exposed, the creatures living there would chew on it. In the same way, I tell you, is the nutriment of contact to be regarded. When the nutriment of contact is comprehended, the three feelings [pleasure, pain, neither pleasure nor pain] are comprehended. When the three feelings are comprehended, I tell you, there is nothing further for a disciple of the noble ones to do.
“And how is the nutriment of intellectual intention to be regarded? Suppose there were a pit of glowing embers, deeper than a man’s height, full of embers that were neither flaming nor smoking, and a man were to come along—loving life, hating death, loving pleasure, abhorring pain—and two strong men, having grabbed him by the arms, were to drag him to the pit of embers. To get far away would be that man’s intention, far away would be his wish, far away would be his aspiration. Why is that? Because he would realize, ‘If I fall into this pit of glowing embers, I will meet with death from that cause, or with death-like pain.’ In the same way, I tell you, is the nutriment of intellectual intention to be regarded. When the nutriment of intellectual intention is comprehended, the three forms of craving [for sensuality, for becoming, and for non-becoming] are comprehended. When the three forms of craving are comprehended, I tell you, there is nothing further for a disciple of the noble ones to do.
“And how is the nutriment of consciousness to be regarded? Suppose that, having arrested a thief, a criminal, they were to show him to the king: ‘This is a thief, a criminal for you, your majesty. Impose on him whatever punishment you like.’ So the king would say, ‘Go, men, and stab him in the morning with a hundred spears.’ So they would stab him in the morning with a hundred spears. Then the king would say at noon, ‘Men, how is that man?’ ‘Still alive, your majesty.’ So the king would say, ‘Go, men, and stab him at noon with a hundred spears.’ So they would stab him at noon with a hundred spears. Then the king would say in the evening, ‘Men, how is that man?’ ‘Still alive, your majesty.’ So the king would say, ‘Go, men, and stab him in the evening with a hundred spears.’ So they would stab him in the evening with a hundred spears. Now what do you think, monks? Would that man, being stabbed with three hundred spears a day, experience pain & distress from that cause?”
“Even if he were to be stabbed with only one spear, lord, he would experience pain & distress from that cause, to say nothing of three hundred spears.”
“In the same way, I tell you, monks, is the nutriment of consciousness to be regarded. When the nutriment of consciousness is comprehended, name-&-form is comprehended. When name-&-form is comprehended, I tell you, there is nothing further for a disciple of the noble ones to do.”
Read this translation of Saṁyutta Nikāya 12.63 Puttamaṁsa Sutta. A Son’s Flesh by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, or AccessToInsight.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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“Bhikkhus, if in any bhikkhu or bhikkhunī desire or lust or hatred or delusion or aversion of mind should arise in regard to forms cognizable by the eye, such a one should rein in the mind from them thus: ‘This path is fearful, dangerous, strewn with thorns, covered by jungle, a deviant path, an evil path, a way beset by scarcity. This is a path followed by inferior people; it is not the path followed by superior people. This is not for you.’ In this way the mind should be reined in from these states regarding forms cognizable by the eye. So too regarding sounds cognizable by the ear … regarding mental phenomena cognizable by the mind.
“Suppose, bhikkhus, that the barley has ripened and the watchman is negligent. If a bull fond of barley enters the barley field, he might indulge himself as much as he likes. So too, bhikkhus, the uninstructed worldling who does not exercise restraint over the six bases for contact indulges himself as much as he likes in the five cords of sensual pleasure.
“Suppose, bhikkhus, that the barley has ripened and the watchman is vigilant. If a bull fond of barley enters the barley field, the watchman would catch hold of him firmly by the muzzle. While holding him firmly by the muzzle, he would get a secure grip on the locks between his horns and, keeping him in check there, would give him a sound beating with his staff. After giving him that beating, he would drive the bull away. This might happen a second time and a third time. Thus that bull fond of barley, whether he has gone to the village or the forest, whether he is accustomed to standing or to sitting, remembering the previous beating he got from the staff, would not enter that barley field again.
“So too, bhikkhus, when a bhikkhu’s mind has been subdued, well subdued, regarding the six bases for contact, it then becomes inwardly steady, settled, unified, and concentrated.
“Suppose, bhikkhus, there was a king or a royal minister who had never before heard the sound of a lute. He might hear the sound of a lute and say: ‘Good man, what is making this sound—so tantalizing, so lovely, so intoxicating, so entrancing, so enthralling?’ They would say to him: ‘Sire, it is a lute that is making this sound—so tantalizing, so lovely, so intoxicating, so entrancing, so enthralling.’ He would reply: ‘Go, man, bring me that lute.’
“They would bring him the lute and tell him: ‘Sire, this is that lute, the sound of which was so tantalizing, so lovely, so intoxicating, so entrancing, so enthralling.’ The king would say: ‘I’ve had enough with this lute, man. Bring me just that sound.’ The men would reply: ‘This lute, sire, consists of numerous components, of a great many components, and it gives off a sound when it is played upon with its numerous components; that is, in dependence on the parchment sounding board, the belly, the arm, the head, the strings, the plectrum, and the appropriate effort of the musician. So it is, sire, that this lute consisting of numerous components, of a great many components, gives off a sound when it is played upon with its numerous components.’
“The king would split the lute into ten or a hundred pieces, then he would reduce these to splinters. Having reduced them to splinters, he would burn them in a fire and reduce them to ashes, and he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Then he would say: ‘A poor thing, indeed sir, is this so-called lute, as well as anything else called a lute. How the multitude are utterly heedless about it, utterly taken in by it!’
“So too, bhikkhus, a bhikkhu investigates form to the extent that there is a range for form, he investigates feeling to the extent that there is a range for feeling, he investigates perception to the extent that there is a range for perception, he investigates volitional formations to the extent that there is a range for volitional formations, he investigates consciousness to the extent that there is a range for consciousness. As he investigates form to the extent that there is a range for form … consciousness to the extent that there is a range for consciousness, whatever notions of ‘I’ or ‘mine’ or ‘I am’ had occurred to him before no longer occur to him.”
Read this translation of Saṁyutta Nikāya 35.246 Vīṇopamasutta: The Simile of the Lute by Bhikkhu Bodhi on SuttaCentral.net.
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).
At Sāvatthī.
“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary from the yoke.
Once upon a time in a certain lake there was a large family of turtles that had lived there for a long time. Then one of the turtles said to another, ‘My dear turtle, don’t you go to that place.’
But that turtle did go to that place, and a hunter pierced her with a harpoon.
Then that turtle went back to the other turtle. When the other turtle saw her coming off in the distance, he said, ‘My dear turtle, I hope you didn’t go to that place!’
‘I did.’
‘But my dear turtle, I hope you’re not hurt or injured!’
‘I’m not hurt or injured. But this cord keeps dragging behind me.’
‘Indeed, my dear turtle, you’re hurt and injured! Your father and grandfather met with tragedy and disaster because of such a cord. Go now, you are no longer one of us.’
‘Hunter’ is a term for Māra the Wicked.
‘Harpoon’ is a term for possessions, honor, and popularity.
‘Cord’ is a term for greed and relishing.
Whoever enjoys and likes arisen possessions, honor, and popularity is called a mendicant who has been pierced with a harpoon. They’ve met with tragedy and disaster, and the Wicked One can do with them what he wants.
So brutal are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary from the yoke.
So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”
Read this translation of Saṁyutta Nikāya 17.3 Kummasutta: A Turtle by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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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.
There is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice.
Suppose there was a large tree standing with heartwood. It is possible to cut out the heartwood after having cut through the bark and the softwood. In the same way, there is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice.
Suppose the river Ganges was full to the brim so a crow could drink from it. Then along comes a feeble person, who thinks: ‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’ But they’re not able to do so. In the same way, when the Dhamma is being taught for the cessation of substantialist view, someone whose mind isn’t secure, confident, settled, and decided should be regarded as being like that feeble person.
Suppose the river Ganges was full to the brim so a crow could drink from it. Then along comes a strong person, who thinks: ‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’ And they are able to do so.
In the same way, when the Dhamma is being taught for the cessation of substantialist view, someone whose mind is secure, confident, settled, and decided should be regarded as being like that strong person.
Read the entire translation of Majjhima Nikāya 64 Mahāmālukyasutta: The Longer Discourse With Māluṅkya by Bhikkhu Sujato on SuttaCentral.net.
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.
“Mendicants, suppose a tree slants, slopes, and inclines to the east. If it was cut off at the root, where would it fall?”
“Sir, it would fall in the direction that it slants, slopes, and inclines.”
“In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.
And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”
Read this translation of Saṁyutta Nikāya 45.152 Rukkhasutta: Trees by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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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.
The mindful apply themselves;
they delight in no abode.
Like a swan gone from the marsh,
they leave home after home behind.
Read the entire translation of Dhammapada 90–99 Arahantavagga: by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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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.
