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AN 11.2 Cetanākaraṇīyasutta: Making a Wish

“Mendicants, an ethical person, who has fulfilled ethical conduct, need not make a wish: ‘May I have no regrets!’ It’s only natural that an ethical person has no regrets.

When you have no regrets you need not make a wish: ‘May I feel joy!’ It’s only natural that joy springs up when you have no regrets.

When you feel joy you need not make a wish: ‘May I experience rapture!’ It’s only natural that rapture arises when you’re joyful.

When your mind is full of rapture you need not make a wish: ‘May my body become tranquil!’ It’s only natural that your body becomes tranquil when your mind is full of rapture.

When your body is tranquil you need not make a wish: ‘May I feel bliss!’ It’s only natural to feel bliss when your body is tranquil.

When you feel bliss you need not make a wish: ‘May my mind be immersed in samādhi!’ It’s only natural for the mind to become immersed in samādhi when you feel bliss.

When your mind is immersed in samādhi you need not make a wish: ‘May I truly know and see!’ It’s only natural to truly know and see when your mind is immersed in samādhi.

When you truly know and see you need not make a wish: ‘May I grow disillusioned!’ It’s only natural to grow disillusioned when you truly know and see.

When you’re disillusioned you need not make a wish: ‘May I become dispassionate!’ It’s only natural to grow dispassionate when you’re disillusioned.

When you’re dispassionate you need not make a wish: ‘May I realize the knowledge and vision of freedom!’ It’s only natural to realize the knowledge and vision of freedom when you’re dispassionate.

And so, mendicants, the knowledge and vision of freedom is the purpose and benefit of dispassion. Dispassion is the purpose and benefit of disillusionment. Disillusionment is the purpose and benefit of truly knowing and seeing. Truly knowing and seeing is the purpose and benefit of immersion. Immersion is the purpose and benefit of bliss. Bliss is the purpose and benefit of tranquility. Tranquility is the purpose and benefit of rapture. Rapture is the purpose and benefit of joy. Joy is the purpose and benefit of not having regrets. Not having regrets is the purpose and benefit of skillful ethics. And so, mendicants, good qualities flow on and fill up from one to the other, for going from the near shore to the far shore.”


Read this translation of Aṅguttara Nikāya 11.2 Cetanākaraṇīyasutta: Making a Wish by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

MN 8 From… Sallekhasutta: Self-Effacement

“…Cunda, I say that even giving rise to the thought of skillful qualities is very helpful, let alone following that path in body and speech.…”


Note: The whole sutta is very useful if you have time to read it.

Read the entire translation of Majjhima Nikāya 8 Sallekhasutta: Self-Effacement by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, DhammaTalks.org or AccessToInsight.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, ગુજરાતી, Polski, Русский, Srpski, বাংলা, Català, Čeština, Español, Français, हिन्दी, Magyar, Bahasa Indonesia, Italiano, 日本語, 한국어/조선말, မြန်မာဘာသာ, Norsk, Português, සිංහල, Slovenščina, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 2.19 Kusal’akusala Sutta: Skillful & Unskillful

“Abandon what is unskillful, monks. It is possible to abandon what is unskillful. If it were not possible to abandon what is unskillful, I would not say to you, ‘Abandon what is unskillful.’ But because it is possible to abandon what is unskillful, I say to you, ‘Abandon what is unskillful.’ If this abandoning of what is unskillful were conducive to harm and pain, I would not say to you, ‘Abandon what is unskillful.’ But because this abandoning of what is unskillful is conducive to benefit and pleasure, I say to you, ‘Abandon what is unskillful.’

“Develop what is skillful, monks. It is possible to develop what is skillful. If it were not possible to develop what is skillful, I would not say to you, ‘Develop what is skillful.’ But because it is possible to develop what is skillful, I say to you, ‘Develop what is skillful.’ If this development of what is skillful were conducive to harm and pain, I would not say to you, ‘Develop what is skillful.’ But because this development of what is skillful is conducive to benefit and pleasure, I say to you, ‘Develop what is skillful.’”


Read this translation of Aṅguttara Nikāya 2.19 Kusal’akusala Sutta. Skillful & Unskillful | dhammatalks.orgby Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read another translation on SuttaCentral.net. Or read the Pāli on DigitalPaliReader.online. Or listen on PaliAudio or SC-Voice.

Or read a translation in other languages.

AN 5.7 Kāmasutta: Sensual Pleasures

“Bhikkhus, beings for the most part are captivated by sensual pleasures. When a clansman has forsaken the sickle and carrying-pole and gone forth from the household life into homelessness, he can be described as a clansman who has gone forth out of faith. For what reason? Sensual pleasures, whether of this or that kind, can be obtained by a youth. Inferior sensual pleasures, middling sensual pleasures, and superior sensual pleasures are all reckoned simply as sensual pleasures.

“Suppose a young infant boy, ignorant, lying on his back, were to put a stick or pebble in his mouth because of his nurse’s heedlessness. His nurse would quickly attend to him and try to take it out. If she could not quickly take it out, she would brace the boy’s head with her left hand and, hooking a finger of her right hand, she would take it out even if she had to draw blood. For what reason? There would be some distress for the boy—this I don’t deny—but the nurse has to do so for his good and welfare, out of compassion for him. However, when the boy has grown up and has enough sense, the nurse would be unconcerned about him, thinking: ‘The boy can now look after himself. He won’t be heedless.’

“So too, so long as a bhikkhu is still not accomplished in faith in cultivating wholesome qualities, in a sense of shame in cultivating wholesome qualities, in moral dread in cultivating wholesome qualities, in energy in cultivating wholesome qualities, and in wisdom in cultivating wholesome qualities, I must still look after him. But when that bhikkhu is accomplished in faith in cultivating wholesome qualities … accomplished in wisdom in cultivating wholesome qualities, then I am unconcerned about him, thinking: ‘The bhikkhu can now look after himself. He won’t be heedless.’”


Read this translation of Aṅguttara Nikāya 5.7 Kāmasutta: Sensual Pleasures 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.

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