loving-kindness – Page 2 – Daily Sutta Reading

MN 127 From… Anuruddhasutta: With Anuruddha

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

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

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

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

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

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

Read the entire translation of Majjhima Nikāya 127 Anuruddhasutta: With Anuruddha by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 6.107 Rāgasutta: Greed

“Mendicants, there are these three things. What three? Greed, hate, and delusion. These are the three things. To give up these three things you should develop three things. What three? You should develop the perception of ugliness to give up greed, love to give up hate, and wisdom to give up delusion. These are the three things you should develop to give up those three things.”

Read this translation of Aṅguttara Nikāya 6.107 Rāgasutta: Greed by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 3.66 From… Sāḷhasutta: With Sāḷha and His Friend

…

“What do you think, Sāḷha? Is hate real?”

“Yes, sir.”

“‘Malice’ is what I mean by this. A hateful and malicious person kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

…

“What do you think, Sāḷha, are these things skillful or unskillful?”

“Unskillful, sir.”

“Blameworthy or blameless?”

“Blameworthy, sir.”

“Criticized or praised by sensible people?”

“Criticized by sensible people, sir.”

“When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?”

“When you undertake them, they lead to harm and suffering. That’s how we see it.”

…

What do you think? Is love real?”

“Yes, sir.”

“‘Kindness’ is what I mean by this. A loving and kind-hearted person doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

“Yes, sir.”

…

“What do you think, Sāḷha, are these things skillful or unskillful?”

“Skillful, sir.”

“Blameworthy or blameless?”

“Blameless, sir.”

“Criticized or praised by sensible people?”

“Praised by sensible people, sir.”

“When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?”

“When you undertake them, they lead to welfare and happiness. That’s how we see it.”

…

Read the entire translation of Aṅguttara Nikāya 3.66 Sāḷhasutta: With Sāḷha and His Friend by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 10.44 Kusinārasutta: At Kusināra

At one time the Buddha was staying near Kusināra, in the Forest of Offerings. There the Buddha addressed the mendicants, “Mendicants!”

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

“Mendicants, a mendicant who wants to accuse another should first check five things in themselves and establish five things in themselves. What five things should they check in themselves?

A mendicant who wants to accuse another should check this: ‘Is my bodily behavior pure? Do I have pure bodily behavior that is impeccable and irreproachable? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, train your own bodily behavior first.’

Furthermore, a mendicant who wants to accuse another should check this: ‘Is my verbal behavior pure? Do I have pure verbal behavior that is impeccable and irreproachable? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, train your own verbal behavior first.’

Furthermore, a mendicant who wants to accuse another should check this: ‘Is my heart established in love for my spiritual companions, without resentment? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, establish your heart in love for your spiritual companions first.’

Furthermore, a mendicant who wants to accuse another should check this: ‘Am I very learned, remembering and keeping what I’ve learned? These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. Am I very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, memorize the scriptures first.’

Furthermore, a mendicant who wants to accuse another should check this: ‘Have both monastic codes been passed down to me in detail, well analyzed, well mastered, and well judged in both the rules and accompanying material? Is this thing found in me or not?’ If it’s not, and if they are unable to respond when asked “Venerable, where was this spoken by the Buddha?” there will be people who say: ‘Come on, venerable, train in the code of conduct first.’ These are the five things they should check in themselves.

What five things should they establish in themselves?

‘I will speak at the right time, not at the wrong time.
I will speak truthfully, not falsely.
I will speak gently, not harshly.
I will speak beneficially, not harmfully.
I will speak lovingly, not from secret hate.’

These are the five things they should establish in themselves. A mendicant who wants to accuse another should first check these five things in themselves and establish these five things in themselves.”

Read this translation of Aṅguttara Nikāya 10.44 Kusinārasutta: At Kusināra by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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