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 7.19 Mātuposakasutta: The Brahmin Who Provided for His Mother

At Sāvatthī.

Then a brahmin who provided for his mother 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, “Master Gotama, I seek alms by legitimate means, which I use to provide for my mother and father. In doing so, am I doing my duty?”

“Indeed, brahmin, in so doing you are doing your duty. Whoever seeks alms by legitimate means, and uses them to provide for their mother and father makes much merit.

A mortal provides for their mother
and father by legitimate means;
because they look after
their parents like this,
they’re praised in this life by the astute,
and they depart to rejoice in heaven.”

When he said this, the brahmin who provided for his mother said to the Buddha, “Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

Read this translation of Saṁyutta Nikāya 7.19 Mātuposakasutta: The Brahmin Who Provided for His Mother by Bhikkhu Sujato on SuttaCentral.net.

Or read a different translation on SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 4.62 Ānaṇyasutta: Freedom From Debt

Then the householder Anāthapiṇḍika approached the Blessed One…. The Blessed One said to him:

“Householder, there are these four kinds of happiness that may be achieved by a layperson who enjoys sensual pleasures, depending on time and occasion. What four? The happiness of ownership, the happiness of enjoyment, the happiness of freedom from debt, and the happiness of blamelessness.

(1) “And what, householder, is the happiness of ownership? Here, a clansman has acquired wealth by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained. When he thinks, ‘I have acquired wealth by energetic striving … righteously gained,’ he experiences happiness and joy. This is called the happiness of ownership.

(2) “And what is the happiness of enjoyment? Here, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, a clansman enjoys his wealth and does meritorious deeds. When he thinks, ‘With wealth acquired by energetic striving … righteously gained, I enjoy my wealth and do meritorious deeds,’ he experiences happiness and joy. This is called the happiness of enjoyment.

(3) “And what is the happiness of freedom from debt? Here, a clansman has no debts to anyone, whether large or small. When he thinks, ‘I have no debts to anyone, whether large or small,’ he experiences happiness and joy. This is called the happiness of freedom from debt.

(4) “And what is the happiness of blamelessness? Here, householder, a noble disciple is endowed with blameless bodily, verbal, and mental action. When he thinks, ‘I am endowed with blameless bodily, verbal, and mental action,’ he experiences happiness and joy. This is called the happiness of blamelessness.

“These are the four kinds of happiness that a layperson who enjoys sensual pleasures may achieve, depending on time and occasion.”

Having known the happiness of freedom from debt,
one should recall the happiness of ownership.
Enjoying the happiness of enjoyment,
a mortal then sees things clearly with wisdom.

While seeing things clearly, the wise one
knows both kinds of happiness.
The other is not worth a sixteenth part
of the bliss of blamelessness.

Read this translation of Aṅguttara Nikāya 4.62 Ānaṇyasutta: Freedom From Debt 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 8.54 Dīghajāṇusutta: With Dīghajāṇu

At one time the Buddha was staying in the land of the Koliyans, where they have a town named Kakkarapatta. Then Dīghajāṇu the Koliyan went up to the Buddha, bowed, sat down to one side, and said to the Buddha:

“Sir, we are laypeople who enjoy sensual pleasures and living at home with our children. We use sandalwood imported from Kāsi, we wear garlands, perfumes, and makeup, and we accept gold and money. May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.”

“Byagghapajja, these four things lead to the welfare and happiness of a gentleman in this life. What four? Accomplishment in initiative, protection, good friendship, and balanced finances.

And what is accomplishment in initiative? It’s when a gentleman earns a living by means such as farming, trade, raising cattle, archery, government service, or one of the professions. He understands how to go about these things in order to complete and organize the work. This is called accomplishment in initiative.

And what is accomplishment in protection? It’s when a gentleman owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. He ensures it is guarded and protected, thinking: ‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’ This is called accomplishment in protection.

And what is accomplishment in good friendship? It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom. This is called accomplishment in good friendship.

And what is accomplishment in balanced finances? It’s when a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’ It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much. In the same way, a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’ If a gentleman has little income but an opulent life, people will say: ‘This gentleman eats their wealth like a fig-eater!’ If a gentleman has a large income but a spartan life, people will say: ‘This gentleman is starving themselves to death!’ But a gentleman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking, ‘In this way my income will exceed my expenditure, not the reverse.’ This is called accomplishment in balanced finances.

There are four drains on wealth that has been gathered in this way. Womanizing, drinking, gambling, and having bad friends, companions, and associates. Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand. In the same way, there are four drains on wealth that has been gathered in this way. Womanizing, drinking, gambling, and having bad friends, companions, and associates.

There are four inlets for wealth that has been gathered in this way. Not womanizing, drinking, or gambling, and having good friends, companions, and associates. Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle. In the same way, there are four inlets for wealth that has been gathered in this way. Not womanizing, drinking, or gambling, and having good friends, companions, and associates.

These are the four things that lead to the welfare and happiness of a gentleman in this life.

These four things lead to the welfare and happiness of a gentleman in future lives. What four? Accomplishment in faith, ethics, generosity, and wisdom.

And what is accomplishment in faith? It’s when a gentleman has faith in the Realized One’s awakening: ‘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.’ This is called accomplishment in faith.

And what is accomplishment in ethics? It’s when a gentleman doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence. This is called accomplishment in ethics.

And what is accomplishment in generosity? It’s when a gentleman lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called accomplishment in generosity.

And what is accomplishment in wisdom? It’s when a gentleman is wise. He has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called accomplishment in wisdom.

These are the four things that lead to the welfare and happiness of a gentleman in future lives.

They’re enterprising in the workplace,
diligent in managing things,
they balance their finances,
and preserve their wealth.

Faithful, accomplished in ethics,
bountiful, rid of stinginess,
they always purify the path
to well-being in lives to come.

And so these eight qualities
of a faithful householder
are declared by the one who is truly named
to lead to happiness in both spheres,

welfare and benefit in this life,
and happiness in the future lives.
This is how, for a householder,
merit grows by generosity.”

Read this translation of Aṅguttara Nikāya 8.54 Dīghajāṇusutta: With Dīghajāṇu 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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AN 8.25 Mahānāmasutta: With Mahānāma

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, how is a lay follower defined?”

“Mahānāma, when you’ve gone for refuge to the Buddha, the teaching, and the Saṅgha, you’re considered to be a lay follower.”

“But how is an ethical lay follower defined?”

“When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence, they’re considered to be an ethical lay follower.”

“But how do we define a lay follower who is practicing to benefit themselves, not others?”

“A lay follower is accomplished in faith, but doesn’t encourage others to do the same. They’re accomplished in ethical conduct, but don’t encourage others to do the same. They’re accomplished in generosity, but don’t encourage others to do the same. They like to see the mendicants, but don’t encourage others to do the same. They like to hear the true teaching, but don’t encourage others to do the same. They readily memorize the teachings they’ve heard, but don’t encourage others to do the same. They examine the meaning of the teachings they’ve memorized, but don’t encourage others to do the same. Understanding the meaning and the teaching, they practice accordingly, but they don’t encourage others to do the same. That’s how we define a lay follower who is practicing to benefit themselves, not others.”

“But how do we define a lay follower who is practicing to benefit both themselves and others?”

“A lay follower is accomplished in faith and encourages others to do the same. They’re accomplished in ethical conduct and encourage others to do the same. They’re accomplished in generosity and encourage others to do the same. They like to see the mendicants and encourage others to do the same. They like to hear the true teaching and encourage others to do the same. They readily memorize the teachings they’ve heard and encourage others to do the same. They examine the meaning of the teachings they’ve memorized and encourage others to do the same. Understanding the meaning and the teaching, they practice accordingly and they encourage others to do the same. That’s how we define a lay follower who is practicing to benefit both themselves and others.”

Read this translation of Aṅguttara Nikāya 8.25 Mahānāmasutta: With Mahānāma by Bhikkhu Sujato on SuttaCentral.net.

Or read a different translation on SuttaCentral.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

AN 10.26 Kāḷīsutta: With Kāḷī

[Note: We met the laywoman Kāḷī of Kuraraghara in yesterdays selection declaring her foremost of laywomen whose confidence is based on oral transmission. In this sutta, she is asking about a statement found in SN 4.25 Māradhītu Sutta. The meditations on universals mentioned below are the kasina meditations. The answer that Arahant Mahākaccāna gives shows that deep Dhamma was taught to lay people as well as monastics.]

At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.

Then the laywoman Kāḷī of Kurughara went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him, “Sir, this was said by the Buddha in ‘The Maidens’ Questions’:

‘I’ve reached the goal, peace of heart.
Having conquered the army
of the likable and pleasant,
alone, practicing absorption, I awakened to bliss.
That’s why I don’t get too close to people,
and no-one gets too close to me.’

How should we see the detailed meaning of the Buddha’s brief statement?”

“Sister, some ascetics and brahmins regard the attainment of the meditation on universal earth to be the ultimate. Thinking ‘this is the goal’, they are reborn. The Buddha directly knew the extent to which the attainment of the meditation on universal earth was the ultimate. Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of the variety of paths. Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of the variety of paths, he knew that he had reached the goal, peace of heart.

Some ascetics and brahmins regard the attainment of the meditation on universal water to be the ultimate. Thinking ‘this is the goal’, they are reborn. … Some ascetics and brahmins regard the attainment of the meditation on universal fire … universal air … universal blue … universal yellow … universal red … universal white … universal space … universal consciousness to be the ultimate. Thinking ‘this is the goal’, they are reborn. The Buddha directly knew the extent to which the attainment of the meditation on universal consciousness was the ultimate. Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of the variety of paths. Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of the variety of paths, he knew that he had reached the goal, peace of heart.

So, sister, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Maiden’s Questions’:

‘I’ve reached the goal, peace of heart.
Having conquered the army
of the likable and pleasant,
alone, practicing absorption, I awakened to bliss.
That’s why I don’t get too close to people,
and no-one gets too close to me.’”

Read this translation of Aṅguttara Nikāya 10.26 Kāḷīsutta: With Kāḷī by Bhikkhu Sujato on SuttaCentral.net. 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 1.258-267 Foremost Laywomen

“The foremost of my laywomen in first going for refuge is Sujātā the general’s daughter.

… as a donor is Visākhā, Migāra’s mother.

… who are very learned is Khujjuttarā.

… who dwell in love is Sāmāvatī.

… who practice absorption is Uttarānanda’s mother.

… who give fine things is Suppavāsā the Koliyan.

… who care for the sick is the laywoman Suppiyā.

… who have experiential confidence is Kātiyānī.

… who are intimate is the householder Nakula’s mother.

… whose confidence is based on oral transmission is the laywoman Kāḷī of Kuraraghara.”

Read this translation of Aṅguttara Nikāya 1.258–267 Sattamavagga by Bhikkhu Sujato on SuttaCentral .net.

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Ud 2.5 Upāsakasutta: A Lay Follower

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain lay follower from Icchānaṅgalaka arrived at Sāvatthī on some business. Having concluded his business in Sāvatthī he went to see the Buddha, bowed, and sat down to one side. The Buddha said this to him: “It’s been a long time, lay follower, since you took the opportunity to come here.”

“For a long time I’ve wanted to come and see the Buddha, but I wasn’t able, being prevented by my many duties and responsibilities.”

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

“One who has nothing is happy indeed,
a learned person who has assessed the teaching.
See how troubled are those with attachments,
a person bound tight to people.”

Read this translation of Udāna 2.5 Upāsakasutta: A Lay Follower by Bhikkhu Sujato on SuttaCentral.net.

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AN 5.176 Pīti Sutta: Rapture

Then Anāthapiṇḍika the householder, surrounded by about 500 lay followers, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him, “Householder, you have provided the Saṅgha of monks with robes, alms food, lodgings, & medicinal requisites for the sick, but you shouldn’t rest content with the thought, ‘We have provided the Saṅgha of monks with robes, alms food, lodgings, & medicinal requisites for the sick.’ So you should train yourself, ‘Let’s periodically enter & remain in seclusion & rapture.’ That’s how you should train yourself.”

When this was said, Ven. Sāriputta said to the Blessed One, “It’s amazing, lord. It’s astounding, how well put that was by the Blessed One: ‘Householder, you have provided the Saṅgha of monks with robes, alms food, lodgings, & medicinal requisites for the sick, but you shouldn’t rest content with the thought, “We have provided the Saṅgha of monks with robes, alms food, lodgings, & medicinal requisites for the sick.” So you should train yourself, “Let’s periodically enter & remain in seclusion & rapture.” That’s how you should train yourself.’

“Lord, when a disciple of the noble ones enters & remains in seclusion & rapture, there are five possibilities that do not exist at that time: The pain & distress dependent on sensuality do not exist at that time. The pleasure & joy dependent on sensuality do not exist at that time. The pain & distress dependent on what is unskillful do not exist at that time. The pleasure & joy dependent on what is unskillful do not exist at that time. The pain & distress dependent on what is skillful do not exist at that time. When a disciple of the noble ones enters & remains in seclusion & rapture, these five possibilities do not exist at that time.”

(The Blessed One said:) “Excellent, Sāriputta. Excellent. When a disciple of the noble ones enters & remains in seclusion & rapture, there are five possibilities that do not exist at that time: The pain & distress dependent on sensuality do not exist at that time. The pleasure & joy dependent on sensuality do not exist at that time. The pain & distress dependent on what is unskillful do not exist at that time. The pleasure & joy dependent on what is unskillful do not exist at that time. The pain & distress dependent on what is skillful do not exist at that time. When a disciple of the noble ones enters & remains in seclusion & rapture, these five possibilities do not exist at that time.”

Read this translation of Aṅguttara Nikāya 5.176 Pīti Sutta. Rapture 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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AN 5.76 From… Dutiyayodhājīvasutta: Warriors (2nd)

[Note: This is just one of the five similies for different kinds of warriors and the corresponding different kinds of monastics. If you are interested you may want to read the entire sutta.]

…Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes wound him. He’s carried off and taken to his relatives, who nurse him and care for him. And while in their care, he recovers from his injuries. Some warriors are like that. This is the fourth warrior found in the world.…

…Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a female scantily clad, with revealing clothes. Lust infects his mind, and his body and mind burn with it. He thinks: ‘Why don’t I go to the monastery and tell the monks:

“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.”’ He goes to the monastery and tells the monks: ‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.’

His spiritual companions advise and instruct him: ‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the simile of a skeleton … a lump of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping block … a staking sword … a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. Be happy with the spiritual life. Venerable, please don’t declare your inability to continue training, reject it and return to a lesser life.’

When thus advised and instructed by his spiritual companions, he says: ‘I’ll try, reverends, I’ll struggle, I’ll be happy. I won’t now declare my inability to continue training, reject it and return to a lesser life.’

I say that this person is like the warrior who recovers from his injuries while in the care of his relatives. Some people are like that. This is the fourth person similar to a warrior found among the monks.…

You can find many of the similes for the danger of sense pleasures in MN 54 Potaliyasutta: With Potaliya the Householder

Read the entire translation of Aṅguttara Nikāya 5.76 Dutiyayodhājīvasutta: Warriors (2nd) by Bhikkhu Sujato on SuttaCentral.net.

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MN 66 From… Laḍukikopama Sutta: The Quail Simile

[Note: This is part of a larger sutta that begins with a discussion on the Buddha’s rule for the monastics to only eat in the morning time.]

“Suppose a quail were snared by a rotting creeper, by which it could expect injury, captivity, or death, and someone were to say, ‘This rotting creeper by which this quail is snared, and by which she could expect injury, captivity, or death, is for her a weak snare, a feeble snare, a rotting snare, an insubstantial snare.’ Would the person speaking that way be speaking rightly?”

“No, lord. That rotting creeper… is for her a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.

“In the same way, Udāyin, there are some worthless men who, when I tell them, ‘Abandon this,’ say: ‘What? This little, trifling thing? He’s too much of a stickler, this contemplative.’ They don’t abandon it. They’re rude to me and to the monks keen on training. For them that’s a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.

“Now there are some clansmen who, when I tell them, ‘Abandon this,’ say: ‘What? The Blessed One has us abandon, the One Well-Gone has us relinquish this little, trifling thing?’ But they abandon it and are not rude to me or to the monks keen on training. Having abandoned it, they live unconcerned, unruffled, their wants satisfied, with their mind like a wild deer. For them that’s a weak snare, a feeble snare, a rotting snare, an insubstantial snare.

“Suppose a royal elephant—immense, pedigreed, accustomed to battles, its tusks like chariot poles—were snared with thick leather snares, but by twisting its body a bit it could break & burst those snares and go off wherever it liked. And suppose someone were to say, ‘Those thick leather snares by which the royal elephant… was snared, but which—by twisting its body a bit— it could break & burst and go off wherever it liked: for him they were a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.’ Would the person speaking that way be speaking rightly?’

“No, lord. Those thick leather snares… were for him a weak snare, a feeble snare, a rotting snare, an insubstantial snare.”

“In the same way, Udāyin, there are some clansmen who, when I tell them, ‘Abandon this,’ say: ‘What? The Blessed One has us abandon, the One Well-Gone has us relinquish this little, trifling thing?’ But they abandon it and are not rude to me or to the monks keen on training. Having abandoned it, they live unconcerned, unruffled, their wants satisfied, with their mind like a wild deer. For them that’s a weak snare, a feeble snare, a rotting snare, an insubstantial snare.

“Suppose there were a poor person, penniless & indigent, with a single little shack—dilapidated, open to the crows, not the best sort; and a single bed—dilapidated, not the best sort; and a single pot of rice & gourd seeds—not the best sort; and a single wife, not the best sort. He would go to a park and see a monk—his hands & feet washed, after a delightful meal, sitting in the cool shade, committed to the heightened mind. The thought would occur to him: How happy the contemplative state! How free of disease the contemplative state! O that I—shaving off my hair & beard and donning the ochre robe—might go forth from the household life into homelessness!’ But being unable to abandon his single little shack—dilapidated, open to the crows, not the best sort; to abandon his single bed—dilapidated, not the best sort; to abandon his single pot of rice & gourd seeds—not the best sort; and to abandon his single wife, not the best sort, he wouldn’t be able to shave off his hair & beard, to don the ochre robe, or to go forth from the household life into homelessness. And suppose someone were to say, ‘That single little shack—dilapidated, open to the crows, not the best sort; that single bed—dilapidated, not the best sort; that single pot of rice & gourd seeds—not the best sort; and that single wife, not the best sort by which that man was snared, which he was unable to abandon, and because of which he couldn’t shave off his hair & beard, don the ochre robe, and go forth from the household life into homelessness: for him they were a weak snare, a feeble snare, a rotting snare, an insubstantial snare.’ Would the person speaking that way be speaking rightly?”

“No, lord. That single hut… that single bed… that single pot… that single wife… were for that man a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.”

“In the same way, Udāyin, there are some worthless men who, when I tell them, ‘Abandon this,’ say: ‘What? This little, trifling thing? He’s too much of a stickler, this contemplative.’ They don’t abandon it. They’re rude to me and to the monks keen on training. For them that’s a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.

“Now suppose, Udāyin, that there were a householder or householder’s son—rich, prosperous, & wealthy—with vast amounts of gold ingots, vast amounts of grain, a vast number of fields, a vast amount of land, a vast number of wives, and a vast number of male & female slaves. He would go to a park and see a monk—his hands & feet washed, after a delightful meal, sitting in the cool shade, committed to the heightened mind. The thought would occur to him: How happy the contemplative state! How free of disease the contemplative state! O that I—shaving off my hair & beard and donning the ochre robe—might go forth from the household life into homelessness!’ And being able to abandon his vast amounts of gold ingots, his vast amounts of grain, his vast number of fields, his vast amount of land, his vast number of wives, and his vast number of male & female slaves, he would be able to shave off his hair & beard, to don the ochre robe, and to go forth from the household life into homelessness. Now suppose someone were to say, ‘Those vast amounts of gold ingots… and a vast number of male & female slaves by which that householder or householder’s son was snared but which he was able to abandon so that he could shave off his hair & beard, don the ochre robe, and go forth from the household life into homelessness: for him they were a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.’ Would the person speaking that way be speaking rightly?”

“No, lord. Those vast amounts of gold ingots… were for him a weak snare, a feeble snare, a rotting snare, an insubstantial snare.’

“In the same way, Udāyin, there are some clansmen who, when I tell them, ‘Abandon this,’ say: ‘What? The Blessed One has us abandon, the One Well-Gone has us relinquish this little, trifling thing?’ But they abandon it and are not rude to me or to the monks keen on training. Having abandoned it, they live unconcerned, unruffled, their wants satisfied, with their mind like a wild deer. For them that’s a weak snare, a feeble snare, a rotting snare, an insubstantial snare.

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MN 106 From… Āneñjasappāyasutta: Conducive to the Imperturbable

“…Mendicants, sensual pleasures are impermanent, hollow, false, and deceptive, made by illusion, cooed over by fools. Sensual pleasures in this life and in lives to come, sensual perceptions in this life and in lives to come; both of these are Māra’s domain, Māra’s realm, and Māra’s territory. They conduce to bad, unskillful qualities such as desire, ill will, and aggression. And they create an obstacle for a noble disciple training here.

A noble disciple reflects on this: ‘Sensual pleasures in this life and in lives to come, sensual perceptions in this life and in lives to come; both of these are Māra’s domain, Māra’s realm, and Māra’s territory. They conduce to bad, unskillful qualities such as desire, ill will, and aggression. And they create an obstacle for a noble disciple training here. Why don’t I meditate with an abundant, expansive heart, having mastered the world and stabilized the mind? Then I will have no more bad, unskillful qualities such as desire, ill will, and aggression. And by giving them up my mind, no longer limited, will become limitless and well developed.’

Practicing in this way and meditating on it often their mind becomes confident in this dimension. Being confident, they either attain the imperturbable now, or are freed by wisdom. When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the imperturbable. This is said to be the first way of practice suitable for attaining the imperturbable.…

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AN 9.23 Taṇhāmūlakasutta: Rooted in Craving

“Mendicants, I will teach you about nine things rooted in craving. And what are the nine things rooted in craving? Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of assessing. Assessing is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies. These are the nine things rooted in craving.”

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Iti 58 Taṇhāsutta: Craving

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

“Mendicants, there are these three cravings. What three? Craving for sensual pleasures, craving to continue existence, and craving to end existence. These are the three cravings.”

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

“Bound by craving, minds full of desire
for rebirth in this or that state,
yoked by Māra’s yoke, these people
find no sanctuary from the yoke.
Sentient beings continue to transmigrate,
with ongoing birth and death.

Those who have given up craving,
rid of craving for rebirth in this or that state,
they in this world have truly crossed over,
having reached the ending of defilements.”

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

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Dhp 334-336 From… Taṇhā Vagga: Craving

334. The craving of a person who lives negligently spreads like a creeping vine. Like a monkey who leaps from tree to tree in the forest seeking fruits, that person leaps from life to life, in this journey of misery.

335. Whoever is overcome by this miserable, wretched, and sticky craving, his sorrow grows like rapidly growing grass after rain.

336. Whoever overcomes this miserable, wretched craving that is difficult to overcome, from him sorrow falls away like water drips from a lotus leaf.

Read the entire translation of Dhammapada 24 Taṇhā Vagga: Craving (334-359) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org.

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Thig 3.7 Selātherīgāthā: Selā

Māra:

“There’s no escape in the world,
so what will seclusion do for you?
Enjoy the delights of sensual pleasure;
don’t regret it later.”

Arahant Selā:

“Sensual pleasures are like swords and stakes
the aggregates are their chopping block.
What you call sensual delight
is now no delight for me.

Relishing is destroyed in every respect,
and the mass of darkness is shattered.
So know this, Wicked One:
you’re beaten, terminator!”

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Thag 16.4 Raṭṭhapāla

[Note: We can find the context for these verses in the Middle Length Discourses sutta MN 82 On Raṭṭhapāla. If you have time, it is a wonderful story and helps to illuminate the verses.]

Look at the image beautified,
a heap of festering wounds, shored up:
ill, but the object
of many resolves,
where there is nothing
lasting or sure.

Look at the form beautified
with earrings & gems:
a skeleton wrapped in skin,
made attractive with clothes.

Feet reddened with henna,
a face smeared with powder:
enough to deceive a fool,
but not a seeker for the further shore.

Hair plaited in eight pleats,
eyes smeared with unguent:
enough to deceive a fool,
but not a seeker for the further shore.

Like a newly painted unguent pot—
a putrid body adorned:
enough to deceive a fool,
but not a seeker for the further shore.

The hunter set out the snares,
but the deer didn’t go near the trap.
Having eaten the bait,
we go,
leaving the hunters
to weep.

The hunter’s snares are broken;
the deer didn’t go near the trap.
Having eaten the bait,
we go,
leaving the hunters
to grieve.

* * *

I see in the world
     people with wealth
who, from delusion,
     don’t make a gift
     of the treasure they’ve gained.
Greedy, they stash it away,
hoping for even more
sensual pleasures.

A king who, by force,
has conquered the world
and rules over the earth
to the edge of the sea,
dissatisfied with the ocean’s near shore,
longs for the ocean’s
far shore as well.

Kings & others
—plenty of people—
go to death with craving
unabated. Unsated,
they leave the body behind,
having not had enough
of the world’s sensual pleasures.

One’s relatives weep
& pull out their hair.
‘Oh woe, our loved one is dead,’ they cry.
Carrying him off,
wrapped in a piece of cloth,
they place him
on a pyre,
then set him on fire.

So he burns, poked with sticks,
in just one piece of cloth,
leaving all his possessions behind.
They are not shelters for one who has died—
     not relatives,
     friends,
     or companions.

Heirs take over his wealth,
while the being goes on,
in line with his kamma.
No wealth at all
follows the dead one—
not children, wives,
dominion, or riches.

Long life
can’t be gotten with wealth,
nor aging
warded off with treasure.
The wise say this life
is next to nothing—
impermanent,
subject to change.

The rich & the poor
touch the touch of Death.
The foolish & wise
are touched by it, too.
But while fools lie as if slain by their folly,
the wise don’t tremble
when touched by the touch.

Thus the discernment by which
one attains to mastery,
is better than wealth—
for those who haven’t reached mastery
go from existence to existence,
out of delusion,
doing bad deeds.

One goes to a womb
& to the next world,
falling into the wandering on
     —one thing
     after another—
while those of weak discernment,
     trusting in one,
also go to a womb
& to the next world.

Just as an evil thief
caught at the break-in
     is destroyed
     by his own act,
so evil people
—after dying, in the next world—
     are destroyed
     by their own acts.

Sensual pleasures—
     variegated,
     enticing,
     sweet—
in various ways disturb the mind.
Seeing the drawbacks in sensual objects:
that’s why, O king, I went forth.

Just like fruits, people fall
     —young & old—
at the break-up of the body.
Knowing this, O king,
     I went forth.
The contemplative life is better
          for sure.

* * *

Out of conviction,
I went forth
equipped with the Victor’s message.
Blameless was my going-forth:
Debtless I eat my food.

Seeing sensuality as burning,
          gold as a knife,
     pain in the entry into the womb
     & great danger in hells—
seeing this peril, I was then dismayed—
pierced (with dismay),
then calmed
on attaining the end of the effluents.
The Teacher has been served by me;
the Awakened One’s bidding,
               done;
the heavy load,       laid down;
the guide to becoming,   uprooted.

And the goal for which I went forth
from home life into homelessness
I’ve reached:
the end
of all fetters.

Read this translation of Theragāthā 16.4 Raṭṭhapāla by Bhikkhu Ṭhanissaro on DhammaTalks.org.

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AN 6.50 Indriyasaṁvarasutta: Sense Restraint

“Mendicants,

when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion.
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.

In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.

Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness.

In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

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MN 145 From… Puṇṇovādasutta: Advice to Puṇṇa

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

Then in the late afternoon, Venerable Puṇṇa came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to the Buddha, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

“Well then, Puṇṇa, listen and apply your mind well, I will speak.”

“Yes, sir,” replied Puṇṇa. The Buddha said this:

“Puṇṇa, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say.

There are sounds known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body … thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say.

There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say.

There are sounds known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body … thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say.…

Note: “Relishing is the origin of suffering” is the translation of “Nandīsamudayā dukkhasamudayo.” The sutta continues with Ven. Puṇṇa explaining how he will deal with harsh treatment by the locals in the place he is traveling to.

Read the entire translation of Majjhima Nikāya 145 Puṇṇovādasutta: Advice to Puṇṇa by Bhikkhu Sujato on SuttaCentral.net.

SN 46.39 Rukkhasutta: Trees

“Bhikkhus, there are huge trees with tiny seeds and huge bodies, encirclers of other trees, and the trees which they encircle become bent, twisted, and split. And what are those huge trees with tiny seeds and huge bodies? The assattha, the banyan, the pilakkha, the udumbara, the kacchaka, and the kapitthana: these are those huge trees with tiny seeds and huge bodies, encirclers of other trees, and the trees which they encircle become bent, twisted, and split. So too, bhikkhus, when some clansman here has left behind sensual pleasures and gone forth from the household life into homelessness, he becomes bent, twisted, and split because of those same sensual pleasures, or because of others worse than them.

“These five, bhikkhus, are obstructions, hindrances, encirclers of the mind, weakeners of wisdom. What five? Sensual desire is an obstruction, a hindrance encircling the mind, a weakener of wisdom. Ill will … Sloth and torpor … Restlessness and remorse … Doubt is an obstruction … a weakener of wisdom. These are the five obstructions, hindrances, encirclers of the mind, weakeners of wisdom.

“These seven factors of enlightenment, bhikkhus, are nonobstructions, nonhindrances, nonencirclers of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation. What seven? The enlightenment factor of mindfulness is a nonobstruction … The enlightenment factor of discrimination of states … The enlightenment factor of energy … The enlightenment factor of rapture … The enlightenment factor of tranquillity … The enlightenment factor of concentration … The enlightenment factor of equanimity is a nonobstruction.… These seven factors of enlightenment are nonobstructions, nonhindrances, nonencirclers of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation.”

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Ud 7.4 Kāmesu Satta Sutta: Attached to Sensual Pleasures (2)

I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion, most of the people in Sāvatthī were excessively attached to sensual pleasures. They lived infatuated with, greedy for, addicted to, fastened to, absorbed in sensual pleasures. Then early in the morning the Blessed One adjusted his under robe and–carrying his bowl & robes–went into Sāvatthī for alms. He saw that most of the people in Sāvatthī were excessively attached to sensual pleasures, that they live infatuated with, greedy for, addicted to, fastened to, absorbed in sensual pleasures.

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

Blinded by sensuality
covered by the net,
veiled with the veil of craving,
bound by the Kinsman of the heedless,
like fish in the mouth of a trap,
they go to aging & death,
like a milk-drinking calf to its mother.

Read this translation of Ud 7.4 Kāmesu Satta Sutta: Attached to Sensual Pleasures (2) by Thanissaro Bhikkhu on Dhammatalks.org.

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Snp 4.1 Kāmasutta: Sensual Pleasures

If a mortal desires sensual pleasure
and their desire succeeds,
they definitely become elated,
having got what they want.

But for that person in the throes of pleasure,
aroused by desire,
if those pleasures fade,
it hurts like an arrow’s strike.

One who, being mindful,
avoids sensual pleasures
like side-stepping a snake’s head,
transcends attachment to the world.

There are many objects of sensual desire:
fields, lands, and gold; cattle and horses;
slaves and servants; women and relatives.
When a man lusts over these,

the weak overpower him
and adversities crush him.
Suffering follows him
like water in a leaky boat.

That’s why a person, ever mindful,
should avoid sensual pleasures.
Give them up and cross the flood,
as a bailed-out boat reaches the far shore.

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AN 5.200 From… Nissāraṇīyasutta: Elements of Escape

“Mendicants, there are these five elements of escape. What five?

Take a case where a mendicant focuses on sensual pleasures, but their mind isn’t eager, confident, settled, and decided about them. But when they focus on renunciation, their mind is eager, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling. This is how the escape from sensual pleasures is explained.…

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MN 54 From… Potaliyasutta: With Potaliya the Householder—Sense Pleasures

[Note: These are very famous similes that are frequently mentioned in brief throughout the suttas. This is just part of a longer sutta.]

…“Householder, suppose a dog weak with hunger was hanging around a butcher’s shop. Then a deft butcher or their apprentice would toss them a skeleton scraped clean of flesh and smeared in blood. What do you think, householder? Gnawing on such a fleshless skeleton, would that dog still get rid of its hunger?”

“No, sir. Why not? Because that skeleton is scraped clean of flesh and smeared in blood. That dog will eventually get weary and frustrated.”

“In the same way, a noble disciple reflects: ‘With the simile of a skeleton the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ Having truly seen this with right understanding, they reject equanimity based on diversity and develop only the equanimity based on unity, where all kinds of grasping to the world’s material delights cease without anything left over.

Suppose a vulture or a crow or a hawk was to grab a lump of meat and fly away. Other vultures, crows, and hawks would keep chasing it, pecking and clawing. What do you think, householder? If that vulture, crow, or hawk doesn’t quickly let go of that lump of meat, wouldn’t that result in death or deadly suffering for them?”

“Yes, sir.” …

“Suppose a person carrying a blazing grass torch was to walk against the wind. What do you think, householder? If that person doesn’t quickly let go of that blazing grass torch, wouldn’t they burn their hands or arm or other limb, resulting in death or deadly suffering for them?”

“Yes, sir.” …

“Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked. 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. Then two strong men would grab them by the arms and drag them towards the pit of glowing coals. What do you think, householder? Wouldn’t that person writhe and struggle to and fro?”

“Yes, sir. Why is that? For that person knows: ‘If I fall in that pit of glowing coals, that’d result in my death or deadly pain.’” …

“Suppose a person was to see delightful parks, woods, meadows, and lotus ponds in a dream. But when they woke they couldn’t see them at all. …

Suppose a man had borrowed some goods—a gentleman’s carriage and fine jewelled earrings—and preceded and surrounded by these he proceeded through the middle of Āpaṇa. When people saw him they’d say: ‘This must be a wealthy man! For that’s how the wealthy enjoy their wealth.’ But when the owners saw him, they’d take back what was theirs. What do you think? Would that be enough for that man to get upset?”

“Yes, sir. Why is that? Because the owners took back what was theirs.” …

“Suppose there was a dark forest grove not far from a town or village. And there was a tree laden with fruit, yet none of the fruit had fallen to the ground. And along came a person in need of fruit, wandering in search of fruit. Having plunged deep into that forest grove, they’d see that tree laden with fruit. They’d think: ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. But I know how to climb a tree. Why don’t I climb the tree, eat as much as I like, then fill my pouch?’ And that’s what they’d do. And along would come a second person in need of fruit, wandering in search of fruit, carrying a sharp axe. Having plunged deep into that forest grove, they’d see that tree laden with fruit. They’d think: ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. But I don’t know how to climb a tree. Why don’t I chop this tree down at the root, eat as much as I like, then fill my pouch?’ And so they’d chop the tree down at the root. What do you think, householder? If the first person, who climbed the tree, doesn’t quickly come down, when that tree fell wouldn’t they break their hand or arm or other limb, resulting in death or deadly suffering for them?”

“Yes, sir.”

“In the same way, a noble disciple reflects: ‘With the simile of the fruit tree the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ Having truly seen this with right understanding, they reject equanimity based on diversity and develop only the equanimity based on unity, where all kinds of grasping to the world’s material delights cease without anything left over.…

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MN 75 From… Māgaṇḍiyasutta: With Māgaṇḍiya

[Note: This is from a longer that gives even more wonderful similes about sense pleasures. Please read the whole sutta if you are able.]

[The Buddha:] “…Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’d cauterize their body over a pit of glowing coals. Their friends and colleagues, relatives and kin would get a field surgeon to treat them. The field surgeon would make medicine for them, and by using that they’d be cured of leprosy. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted. Then they’d see another person affected by leprosy, with sores and blisters on their limbs, being devoured by worms, scratching with their nails at the opening of their wounds, cauterizing their body over a pit of glowing coals.

What do you think, Māgaṇḍiya? Would that person envy that other person affected by leprosy for their pit of glowing coals or for taking medicine?”

“No, Master Gotama. Why is that? Because you need to take medicine only when there’s a disease. When there’s no disease, there’s no need for medicine.”

“In the same way, Māgaṇḍiya, when I was still a layperson I used to entertain myself with sights … sounds … smells … tastes … touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside. I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures. I don’t envy them, nor do I hope to enjoy that. Why is that? Because there is a satisfaction that is apart from sensual pleasures and unskillful qualities, which even achieves the level of heavenly pleasure. Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.

Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’d cauterize their body over a pit of glowing coals. Their friends and colleagues, relatives and kin would get a field surgeon to treat them. The field surgeon would make medicine for them, and by using that they’d be cured of leprosy. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted. Then two strong men would grab them by the arms and drag them towards the pit of glowing coals.

What do you think, Māgaṇḍiya? Wouldn’t that person writhe and struggle to and fro?”

“Yes, Master Gotama. Why is that? Because that fire is really painful to touch, fiercely burning and scorching.”

“What do you think, Māgaṇḍiya? Is it only now that the fire is really painful to touch, fiercely burning and scorching, or was it painful previously as well?”

“That fire is painful now and it was also painful previously. That person was affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, their sense faculties were impaired. So even though the fire was actually painful to touch, they had a distorted perception that it was pleasant.”

“In the same way, sensual pleasures of the past, future, and present are painful to touch, fiercely burning and scorching. These sentient beings who are not free from sensual pleasures—being consumed by craving for sensual pleasures, burning with passion for sensual pleasures—have impaired sense faculties. So even though sensual pleasures are actually painful to touch, they have a distorted perception that they are pleasant.…

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Snp 1.9 From… Hemavatasutta: With Hemavata

[This is just a few verses from a much longer sutta. The conversation takes place between the yakkha Hemavata and the Buddha.]

“What has the world arisen in?” said Hemavata,
What does it get close to?
By grasping what
is the world troubled in what?”

“The world’s arisen in six,” said the Buddha to Hemavata.
“It gets close to six.
By grasping at these six,
the world’s troubled in six.”

“What is that grasping
by which the world is troubled?
Tell us the exit when asked:
how is one released from all suffering?”

“The world has five kinds of sensual stimulation,
and the mind is said to be the sixth.
When you’ve discarded desire for these,
you’re released from all suffering.

This is the exit from the world,
explained in accord with the truth.
The way I’ve explained it is how
you’re released from all suffering.”

“Who here crosses the flood,
Who crosses the deluge?
Who, not standing and unsupported,
does not sink in the deep?”

“Someone who is always endowed with ethics,
wise and serene,
inwardly reflective, mindful,
crosses the flood so hard to cross.

Someone who desists from sensual perception,
who has escaped all fetters,
and is finished with relishing of rebirth,
does not sink in the deep.”

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SN 46.51 From… Āhārasutta: Nourishing

[Note: This is just a small excerpt from a longer sutta. It’s worth reading the whole thing if you have the time.]

At Sāvatthī.

“Mendicants, I will teach you what fuels and what starves the five hindrances and the seven awakening factors. Listen …

And what fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow? There is the feature of beauty. Frequent irrational application of mind to that fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow.…

…And what starves the arising of sensual desire, or, when it has arisen, starves its increase and growth? There is the feature of ugliness. Frequent rational application of mind to that starves the arising of sensual desire, or, when it has arisen, starves its increase and growth.…

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MN 146 From… Nandakovādasutta: Advice from Nandaka

…“Suppose a deft butcher or their apprentice was to kill a cow and carve it with a sharp meat cleaver. Without damaging the flesh inside or the hide outside, they’d cut, carve, sever, and slice through the connecting tendons, sinews, and ligaments, and then peel off the outer hide. Then they’d wrap that cow up in that very same hide and say: ‘This cow is joined to its hide just like before.’ Would they be speaking rightly?”

“No, sir. Why is that? Because even if they wrap that cow up in that very same hide and say: ‘This cow is joined to its hide just like before,’ still that cow is not joined to that hide.”

“I’ve made up this simile to make a point. And this is the point. ‘The inner flesh’ is a term for the six interior sense fields. ‘The outer hide’ is a term for the six exterior sense fields. ‘The connecting tendons, sinews, and ligaments’ is a term for greed and relishing. ‘A sharp meat cleaver’ is a term for noble wisdom. And it is that noble wisdom which cuts, carves, severs, and slices the connecting corruption, fetter, and bond.

Sisters, by developing and cultivating these seven awakening factors, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. What seven? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. It is by developing and cultivating these seven awakening factors that a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”…

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Iti 109 Nadīsotasutta: The River Current

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

“Suppose, bhikkhus, a man was being borne along by the current of a river that seemed pleasant and agreeable. But upon seeing him, a keen-sighted man standing on the bank would call out to him: ‘Hey, good man! Although you are being borne along by the current of a river that seems pleasant and agreeable, lower down there is a pool with turbulent waves and swirling eddies, with monsters and demons. On reaching that pool you will die or suffer close to death.’ Then, bhikkhus, upon hearing the words of that person, that man would struggle against the current with hands and feet.

“I have made use of this simile, bhikkhus, to illustrate the meaning. And this is the meaning here: ‘The current of the river’ is a synonym for craving. ‘Seeming pleasant and agreeable’ is a synonym for the six internal sense-bases. ‘The pool lower down’ is a synonym for the five lower fetters.‘Turbulent waves’ is a synonym for anger and frustration. ‘Swirling eddies’ is a synonym for the five strands of sensual pleasure. ‘Monsters and demons’ is a synonym for womenfolk. ‘Against the current’ is a synonym for renunciation. ‘Struggling with hands and feet’ is a synonym for instigating energy. ‘The keen-sighted man standing on the bank’ is a synonym for the Tathāgata, the Arahant, the Fully Enlightened One.”

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

Desiring future security from bondage
One should abandon sensual desire
However painful this may be.
Rightly comprehending with wisdom,
Possessing a mind that is well released,
One may reach freedom step by step.

One who is a master of knowledge,
Who has lived the holy life,
Is called one gone to the world’s end,
One who has reached the further shore.

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

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AN 3.113 Āpāyikasutta: Bound for Loss

“Mendicants, three kinds of people are bound for a place of loss, bound for hell, if they don’t give up this fault. What three?

Someone who is unchaste, but claims to be celibate;
someone who makes a groundless accusation of unchastity against a person whose celibacy is pure;
and someone who has the view, ‘There is nothing wrong with sensual pleasures,’ so they throw themselves into sensual pleasures.

These are the three kinds of people bound for a place of loss, bound for hell, if they don’t give up this fault.”

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Snp 4.2 Guhaṭṭhakasutta: Eight on the Cave

Trapped in a cave, thickly overspread,
sunk in delusion they stay.
A person like this is far from seclusion,
for sensual pleasures in the world are not easy to give up.

The chains of desire, the bonds of life’s pleasures
are hard to escape, for one cannot free another.
Looking to the past or the future,
they pray for these pleasures or former ones.

Greedy, fixated, infatuated by sensual pleasures,
they are incorrigible, habitually immoral.
When led to suffering they lament,
“What will become of us when we pass away from here?”

That’s why a person should train in this life:
should you know that anything in the world is wrong,
don’t act wrongly on account of that;
for the wise say this life is short.

I see the world’s population floundering,
given to craving for future lives.
Base men wail in the jaws of death,
not rid of craving for life after life.

See them flounder over belongings,
like fish in puddles of a dried-up stream.
Seeing this, live unselfishly,
forming no attachment to future lives.

Rid of desire for both ends,
having completely understood contact, free of greed,
doing nothing for which they’d blame themselves,
the wise don’t cling to the seen and the heard.

Having completely understood perception and having crossed the flood,
the sage, not clinging to possessions,
with dart plucked out, living diligently,
does not long for this world or the next.

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SN 47.7 Makkaṭasutta: A Monkey

“Mendicants, in the Himalayas there are regions that are rugged and impassable. In some such regions, neither monkeys nor humans can go, while in others, monkeys can go but not humans. There are also level, pleasant places where both monkeys and humans can go. There hunters lay snares of tar on the monkey trails to catch the monkeys.

The monkeys who are not foolhardy and reckless see the tar and avoid it from afar. But a foolish and reckless monkey goes up to the tar and grabs it with a hand. He gets stuck there. Thinking to free his hand, he grabs it with his other hand. He gets stuck there. Thinking to free both hands, he grabs it with a foot. He gets stuck there. Thinking to free both hands and foot, he grabs it with his other foot. He gets stuck there. Thinking to free both hands and feet, he grabs it with his snout. He gets stuck there.

And so the monkey, trapped at five points, just lies there screeching. He’d meet with tragedy and disaster, and the hunter can do what he wants with him. The hunter spears him, pries him off that tarred block of wood, and goes wherever he wants.

That’s what happens when you roam out of your territory into the domain of others.

So, mendicants, don’t roam out of your own territory into the domain of others. If you roam out of your own territory into the domain of others, Māra will find a vulnerability and get hold of you.

And what is not a mendicant’s own territory but the domain of others? It’s the five kinds of sensual stimulation. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. This is not a mendicant’s own territory but the domain of others.

You should roam inside your own territory, the domain of your fathers. If you roam inside your own territory, the domain of your fathers, Māra won’t find a vulnerability or get hold of you.

And what is a mendicant’s own territory, the domain of the fathers? It’s the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is a mendicant’s own territory, the domain of the fathers.”

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