Dhamma Audio

There the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!” “Friend!” those bhikkhus replied. The Venerable Sāriputta said this: “Friends, it is said: ‘A person subject to decline, a person subject to decline.’ In what way has the Blessed One said that a person is subject to decline, and in what way that a person is not subject to decline?” “We would come from far away, friend, to learn the meaning of this statement from the Venerable Sāriputta. It would be good if he would clear up the meaning of this statement. Having heard it from him, the bhikkhus will retain it in mind.” “Well then, friends, listen and attend closely. I will speak.” “Yes, friend,” those bhikkhus replied. The Venerable Sāriputta said this: “In what way, friends, has the Blessed One said that a person is subject to decline? Here, a bhikkhu does not get to hear a teaching he has not heard before, forgets those teachings he has already heard, does not bring to mind those teachings with which he is already familiar, and does…

On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!” “Venerable sir!” those bhikkhus replied. The Blessed One said this: “Bhikkhus, a bhikkhu who is not skilled in the ways of others’ minds should train: ‘I will be skilled in the ways of my own mind.’ It is in this way that you should train yourselves. “And how is a bhikkhu skilled in the ways of his own mind? It is just as if a woman or a man—young, youthful, and fond of ornaments—would look at her or his own facial reflection in a clean bright mirror or in a bowl of clear water. If they see any dust or blemish there, they will make an effort to remove it. But if they do not see any dust or blemish there, they will be glad about it; and their wish fulfilled, they will think, ‘How fortunate that I’m clean!’ So too, self-examination is very helpful for a bhikkhu to growin wholesome qualities. “One should ask oneself: (1) ‘Am I often given to longing or without…

‘‘Monks, there are these four developments of concentration. Which four? Monks, there is a development of concentration, developed and frequently practiced, that leads to a pleasant abiding in this very life; Monks, there is a development of concentration, developed and frequently practiced, that leads to the acquisition of knowledge and vision; Monks, there is a development of concentration, developed and frequently practiced, that leads to mindfulness and clear comprehension; Monks, there is a development of concentration, developed and frequently practiced, that leads to the destruction of the taints (āsavas). "And what, monks, is the development of concentration, developed and frequently practiced, that leads to a pleasant abiding in this very life? Here, monks, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by vitakka and vicāra, and has rapture and pleasure born of seclusion. With the subsiding of vitakka and…

Mahāli Sutta. On one occasion the Blessed One was dwelling near Vesālī, in the Great Wood, in the hall with the peaked roof. Then Mahāli the Licchavi approached the Blessed One. Having approached and saluted the Blessed One, he sat down to one side. Seated to one side, Mahāli the Licchavi said this to the Blessed One: “Venerable sir, what is the reason, what is the condition for the doing of bad deeds, for the arising of bad deeds?” “Greed, Mahāli, is the reason, greed is the condition for the doing of bad deeds, for the arising of bad deeds. Hatred, Mahāli, is the reason, hatred is the condition for the doing of bad deeds, for the arising of bad deeds. Delusion, Mahāli, is the reason, delusion is the condition for the doing of bad deeds, for the arising of bad deeds. Unwise attention, Mahāli, is the reason, unwise attention is the condition for the doing of bad deeds, for the arising of bad deeds. A wrongly placed mind, Mahāli, is the reason, a wrongly placed mind is the condition for the doing of bad…

At Savatthi. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” “Venerable sir!” those bhikkhus replied. The Blessed One said this: “Bhikkhus, once in the past the devas and the asuras were arrayed for battle. Then Sakka, lord of the devas, addressed the Tavatiṁsa devas thus: ‘Dear sirs, when the devas are engaged in battle, if fear or trepidation or terror should arise, on that occasion you should look up at the crest of my standard. For when you look up at the crest of my standard, whatever fear or trepidation or terror you may have will be abandoned. “‘If you cannot look up at the crest of my standard, then you should look up at the crest of the deva-king Pajapati’s standard. For when you look up at the crest of his standard, whatever fear or trepidation or terror you may have will be abandoned. “‘If you cannot look up at the crest of the deva-king Pajapati’s standard, then you should look up at the crest of the deva-king Varuṇa’s standard. For when you look up at the crest of his standard,…

At Sāvatthi. King Pasenadi of Kosala sat to one side, and the Buddha said to him, “So, Great King, where are you coming from in the middle of the day?” “Sir, there are anointed aristocratic kings who are infatuated with authority, and obsessed with greed for sensual pleasures. They have attained stability in the country, occupying a vast conquered territory. Today I have been busy fulfilling the duties of such kings.” “What do you think, Great King? Suppose a trustworthy and dependable man were to come from the east. He’d approach you and say: ‘Please, Great King, you should know this. I come from the east. There I saw a big mountain that reached the clouds. And it was coming this way, crushing all creatures. So then, Great King, do what you must!’ Then a second trustworthy and dependable man were to come from the west … a third from the north … and a fourth from the south. He’d approach you and say: ‘Please, Great King, you should know this. I come from the south. There I saw a big mountain that reached the…

THUS I HEARD: At one time the Gracious One was dwelling near Sāvatthī, in Jeta’s Wood, at Anāthapiṇḍika’s monastery. Then at that time the Kosalan King Pasenadi had gone to the top of the royal palace with Queen Mallikā. Then the Kosalan King Pasenadi said this to Queen Mallikā: “Is there anyone, Mallikā, you love more than yourself?” “There is no one, Great King, I love more than myself. But is there, Great King, anyone you love more than yourself?” “For me also, Mallikā, there is no one I love more than myself.” Then the Kosalan King Pasenadi having come down from the palace went to the Gracious One, and after going and worshipping the Gracious One, he sat down on one side. While sat on one side the Kosalan King Pasenadi said this to the Gracious One: “Here, reverend Sir, having gone to the top of the royal palace with Queen Mallikā I said this to Queen Mallikā: ‘Is there anyone, Mallikā, you love more than yourself?’ When that was said, Queen Mallikā said this to me: ‘There is no one, Great King, I love…

The Discourse on the Unrighteous ‘‘Bhikkhus, when kings are unrighteous, at that time royal officials are also unrighteous. When royal officials are unrighteous, at that time brahmins and householders are also unrighteous. When brahmins and householders are unrighteous, at that time the people of the towns and countryside are also unrighteous. When the people of the towns and countryside are unrighteous, the sun and moon revolve irregularly. When the sun and moon revolve irregularly, the constellations and starry forms revolve irregularly. When the constellations and starry forms revolve irregularly, days and nights revolve irregularly. When days and nights revolve irregularly, months and half-months revolve irregularly. When months and half-months revolve irregularly, seasons and years revolve irregularly. When seasons and years revolve irregularly, winds blow irregularly, out of season. When winds blow irregularly and out of season, the devas become agitated. When the devas are agitated, the sky does not…

Wheel-Turning “Bhikkhus, even a wheel-turning monarch, a righteous king who rules by the Dhamma, does not turn the wheel without a king above him.” When this was said, a certain bhikkhu said to the Blessed One: “But, Bhante, who is the king above a wheel-turning monarch, a righteous king who rules by the Dhamma?” “It is the Dhamma, bhikkhu,” the Blessed One said. “Here, bhikkhu, a wheel-turning monarch, a righteous king who rules by the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and authority, provides righteous protection, shelter, and guard for the people in his court. Again, a wheel-turning monarch, a righteous king who rules by the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and authority, provides righteous protection, shelter, and guard for his khattiya vassals, his army, brahmins and householders, the people of town and countryside,…

Dependent Origination. Translated by Bhikkhu Bodhi THUS HAVE I HEARD. On one occasion the Blessed One was dwelling at Savatthī in Jeta’s Grove, Anathapiṇḍika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” “Venerable sir!” those bhikkhus replied. The Blessed One said this: “Bhikkhus, I will teach you dependent origination. Listen to that and attend closely, I will speak.”–“Yes, venerable sir,” those bhikkhus replied. The Blessed One said this: “And what, bhikkhus, is dependent origination? With ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow,…

Akkodhasutta Translated by Bhikkhu Bodhi THUS HAVE I HEARD. On one occasion the Blessed One was dwelling at Savatthī in Jeta’s Grove, Anathapiṇḍika’s Park. There the Blessed One said this: “Bhikkhus, once in the past Sakka, lord of the devas, instructing the Tavatiṁsa devas in the Sudhamma assembly hall, on that occasion recited this verse: “‘Do not let anger overpower you; Do not become angry at those who are angry. Nonanger and harmlessness always dwell Within the hearts of the noble ones. Like a mountain avalanche Anger crushes evil people.’”

The Discourse on the Uposatha with Nine Qualities “Monks, an Uposatha observed, endowed with nine qualities, is of great fruit, great benefit, great splendor, and great pervasiveness. How, monks, is an Uposatha observed, endowed with nine qualities, of great fruit, great benefit, great splendor, and great pervasiveness? Here, monks, a noble disciple reflects thus: ‘Throughout their lives, Arahants abandon the taking of life, abstaining from the taking of life, having laid aside stick and weapon, conscientious, compassionate, dwelling with sympathy for all living beings; today, for this night and this day, I too abandon the taking of life, abstaining from the taking of life, having laid aside stick and weapon, conscientious, compassionate, dwelling with sympathy for all living beings. By this quality, I emulate the Arahants; and my Uposatha will be observed.’ He is endowed with this first quality. ‘As long as they live, Arahants abandon taking what is not given, abstaining from taking what is not given,…

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

Perils “Bhikkhus, the uninstructed worldling speaks of these three perils that separate mother and son. What three? “There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, the mother does not find her son and the son does not find his mother. This is the first peril that separates mother and son of which the uninstructed worldling speaks. “Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, the mother does not find her son and the son does not find his mother. This is the second peril that separates mother and son of which the uninstructed worldling speaks. “Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their…

Heedfulness. “Monks, heedfulness should be practiced in four situations. In which four? Monks, abandon misconduct in body, develop good conduct in body; and do not be heedless in that. Monks, abandon misconduct in speech, develop good conduct in speech; and do not be heedless in that. Monks, abandon misconduct in mind, develop good conduct in mind; and do not be heedless in that. Monks, abandon wrong view, develop right view; and do not be heedless in that. “When, monks, a bhikkhu’s misconduct in body is abandoned and good conduct in body is developed, misconduct in speech is abandoned and good conduct in speech is developed, misconduct in mind is abandoned and good conduct in mind is developed, wrong view is abandoned and right view is developed, then he is not afraid of death in the future.” The Buddha's words, Appamāda Sutta from Tipitaka_Pali_Reader

The Lowlife So I have heard. At one time the Buddha was staying near Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthi for alms. Now at that time in the brahmin Bhāradvāja the Fire-Worshiper’s home the sacred flame had been kindled and the oblation prepared. Wandering indiscriminately for almsfood in Sāvatthi, the Buddha approached Bhāradvāja the Fire-Worshiper’s house. Bhāradvāja the Fire-Worshiper saw the Buddha coming off in the distance and said to him, “Stop right there, shaveling! Right there, fake ascetic! Right there, lowlife!” When he said this, the Buddha said to him, “But brahmin, do you know what is a lowlife or what are the qualities that makes one a lowlife?” “No I do not, worthy Gotama. Please, worthy Gotama, teach me this matter so I can understand what is a lowlife or what are the qualities that makes one a lowlife.” “Well then, brahmin, listen and apply your mind well, I will speak.” “Yes, worthy…

The Discourse on Living Happily This was spoken by the Blessed One, spoken by the Arahant; thus have I heard— “Monks, a bhikkhu endowed with two qualities lives happily in this very life, unafflicted, undismayed, unfeverish; with the breaking up of the body, after death, a good destination is to be expected. Which two? Guarding the doors of the senses, and knowing moderation in food. Monks, a bhikkhu endowed with these two qualities lives happily in this very life, unafflicted, undismayed, unfeverish; with the breaking up of the body, after death, a good destination is to be expected.” The Blessed One spoke this meaning. Therein it is said: “The eye, ear, and nose, the tongue, body, and also the mind; These are the doors of a bhikkhu here that are well-guarded. And knowing moderation in food, and restrained in the senses; He attains physical happiness, mental happiness, happiness. With a body not burning, with a mind not burning; Whether by day or by night, such a one lives in happiness.” This meaning was…

The Way. Translated by Bhikkhu Bodhi At Savatthī. “Bhikkhus, whether for a layperson or one gone forth, I do not praise the wrong way. Whether it is a layperson or one gone forth who is practising wrongly, because of undertaking the wrong way of practice he does not attain the method, the Dhamma that is wholesome. And what, bhikkhus, is the wrong way? It is: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. This is called the wrong way. Whether it is a layperson or one gone forth who is practising wrongly, because of undertaking the wrong way of practice he does not attain the method, the Dhamma that is wholesome. “Bhikkhus, whether for a layperson or one gone forth, I praise the right way. Whether it is a layperson or one gone forth who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is wholesome. And what, bhikkhus, is the right way? It is: right view, right…

Adhamma Sutta “Unrighteousness, bhikkhus, is to be known, and what is unbeneficial; righteousness is to be known, and what is beneficial. Having known unrighteousness and what is unbeneficial, and having known righteousness and what is beneficial, one should practice in accordance with righteousness and what is beneficial. “And what, bhikkhus, is unrighteousness and what is unbeneficial? Wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation—this, bhikkhus, is called unrighteousness and what is unbeneficial. “And what, bhikkhus, is righteousness and what is beneficial? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, right liberation—this, bhikkhus, is called righteousness and what is beneficial. “‘Unrighteousness, bhikkhus, is to be known, and what is unbeneficial; righteousness is to be known, and what is…

“Monks, there are these five ways of removing ill will, by which a monk should completely remove any ill will that has arisen. Which five? Monks, if ill will arises towards a certain person, one should cultivate loving-kindness towards that person; in this way, ill will towards that person should be removed. Monks, if ill will arises towards a certain person, one should cultivate compassion towards that person; in this way, ill will towards that person should be removed. Monks, if ill will arises towards a certain person, one should cultivate equanimity towards that person; in this way, ill will towards that person should be removed. Monks, if ill will arises towards a certain person, one should not pay attention to that person, not give attention to them; in this way, ill will towards that person should be removed. Monks, if ill will arises towards a certain person, one should reflect on the ownership of kamma regarding that person: ‘This venerable one is owner of his kamma, heir to his kamma, born of his…

“Bhikkhus, being alert and mindful, develop concentration that is measureless. When, alert and mindful, you develop concentration that is measureless, five kinds of knowledge arise that are personally yours. What five? The knowledge arises that is personally yours: ‘This concentration is presently pleasant and in the future has a pleasant result.’ The knowledge arises that is personally yours: ‘This concentration is noble and spiritual.’ The knowledge arises that is personally yours: ‘This concentration is not practiced by low persons.’ The knowledge arises that is personally yours: ‘This concentration is peaceful and sublime, gained by full tranquilization, and attained to unification; it is not reined in and checked by forcefully suppressing the defilements.’ The knowledge arises that is personally yours: ‘I enter this concentration mindfully and I emerge from it mindfully.’ Bhikkhus, being alert and continuously mindful, develop concentration that is measureless. When you are alert and mindful, developing…

At Savatthi. “Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are. “And what does he understand as it really is? He understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the way leading to the cessation of suffering.’ “Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are. “Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’” The Buddha's words/Samādhisutta SN 56.1. Translated by Bhikkhu Bodhi

The Discourse on the Youngsters THUS HAVE I HEARD: At one time the Bhagavā was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, many youngsters were catching fish between Sāvatthī and Jeta’s Grove. Then the Bhagavā, having dressed in the morning, and taking his bowl and robe, entered Sāvatthī for alms. The Bhagavā saw those many youngsters catching fish between Sāvatthī and Jeta’s Grove. Having seen them, he approached those youngsters; having approached, he said to them: “Are you afraid of suffering, youngsters? Is suffering disagreeable to you?” “Yes, Venerable Sir, we are afraid of suffering, Venerable Sir, suffering is disagreeable to us.” Then, having understood this matter, the Bhagavā uttered this udāna at that time: “If you are afraid of suffering, if suffering is disagreeable to you, Do not commit any evil deed, whether openly or in secret. If you will commit evil deeds, or if you are committing them now, There is no escape from suffering for you, even if you flee…

The Sutta on Debt “Is poverty, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person takes a loan—is taking a loan, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person, having taken a loan, agrees to interest—is interest, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person, having agreed to interest, does not pay the interest when due, and they press him—is pressing, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person, being pressed, does not pay, and they pursue him—is pursuing, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “And also, bhikkhus, when a poor, propertyless, destitute person, being pursued, does not give, they imprison him; is…

Impermanent At Savatthi. “Bhikkhus, form is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees this thus as it really is with correct wisdom, the mind becomes dispassionate and is liberated from the taints by nonclinging. “Feeling is impermanent…. Perception is impermanent…. Volitional formations are impermanent…. Consciousness is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees this thus as it really is with correct wisdom, the mind becomes dispassionate and is liberated from the taints by nonclinging. “If, bhikkhus, a bhikkhu’s mind has become dispassionate towards the form element, it is liberated from the taints by nonclinging. If his mind has become dispassionate…

The Spiritual Life. “Bhikkhus, this spiritual life is not lived for the sake of deceiving people and cajoling them; nor for the benefit of gain, honor, and praise; nor for the benefit of winning in debates; nor with the thought: ‘Let the people know me thus.’ But rather, this spiritual life is lived for the sake of restraint, abandoning, dispassion, and cessation.” The Blessed One taught the spiritual life, not based on tradition, culminating in nibbāna, lived for the sake of restraint and abandoning. This is the path of the great beings, the path followed by the great seers. Those who practice it as taught by the Buddha, acting upon the Teacher’s guidance, will make an end of suffering. The Buddha's words/Brahmacariyasutta AN 4.25. Translated by Bhikkhu Bodhi

Trainings. “Monks, these four types of individuals are to be found existing in the world. Which four? The one who practices for his own benefit but not for that of others. The one who practices for the benefit of others but not for his own. The one who practices neither for his own benefit nor for that of others. The one who practices for his own benefit and for that of others. “And how is one an individual who practices for his own benefit but not for that of others? There is the case where a certain individual himself abstains from the taking of life but doesn’t encourage others in undertaking abstinence from the taking of life. He himself abstains from stealing but doesn’t encourage others in undertaking abstinence from stealing. He himself abstains from sexual misconduct but doesn’t encourage others in undertaking abstinence from sexual misconduct. He himself abstains from lying but doesn’t encourage others in undertaking abstinence from lying. He himself abstains from intoxicants that cause heedlessness…

The Discourse on Abusive Speech At one time the Blessed One was dwelling in Rājagaha, in the Bamboo Grove, at the Squirrels’ Feeding Ground. The brahmin Akkosaka Bhāradvāja heard, “It seems that a brahmin of the Bhāradvāja clan has gone forth from home into homelessness in the presence of the ascetic Gotama.” Angry and displeased, he went to where the Blessed One was; having approached, he abused and reviled the Blessed One with harsh, rude words. When this was said, the Blessed One said to the brahmin Akkosaka Bhāradvāja: “What do you think, brahmin, do your friends, companions, relatives, kin, and guests sometimes come to you?” “Sometimes, good Gotama, my friends, companions, relatives, kin, and guests do come to me.” “What do you think, brahmin, do you sometimes provide them with chewable food, edible food, or lickable food?” “Sometimes, good Gotama, I do provide them with chewable food, edible food, or lickable food.” “If, brahmin, they do not accept it, whose does that food become?” “If, good Gotama,…

The one-way path for the purification of beings. Thus have I heard. On one occasion the Blessed One was dwelling at Vesali in Ambapali’s Grove. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” “Venerable sir!” the bhikkhus replied. The Blessed One said this: “Bhikkhus, this is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the method, for the realization of Nibbāna, that 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, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard…

Giving. Translated by John D. Ireland “Bhikkhus, if beings knew, as I know, the result of giving and sharing, they would not eat without having given, nor would they allow the stain of meanness to obsess them and take root in their minds. Even if it were their last morsel, their last mouthful, they would not eat without having shared it, if there were someone to share it with. But, bhikkhus, as beings do not know, as I know, the result of giving and sharing, they eat without having given, and the stain of meanness obsesses them and takes root in their minds.” If beings only knew— So said the Great Sage— How the result of sharing Is of such great fruit, With a gladdened mind, Rid of the stain of meanness, They would duly give to noble ones Who make what is given fruitful. Having given much food as offerings To those most worthy of offerings, The donors go to heaven On departing the human state. Having gone to heaven they rejoice, And enjoying pleasures there, The unselfish experience the result Of generously…

The Layperson’S Proper Practice Then the householder Anāthapiṇḍika approached the Blessed One…. The Blessed One said to him: “Householder, a noble disciple who possesses four qualities is practicing the way proper to the layperson, a way that brings the attainment of fame and leads to heaven. What four? “Here, householder, a noble disciple serves the Saṅgha of bhikkhus with robes; he serves the Saṅgha of bhikkhus with almsfood; he serves the Saṅgha of bhikkhus with lodgings; he serves the Saṅgha of bhikkhus with medicines and provisions for the sick. “Householder, a noble disciple who possesses these four qualities is practicing the way proper to the layperson, a way that brings the attainment of fame and leads to heaven.” When the wise practice the way proper for the layperson, they serve the virtuous monks of upright conduct with robes, almsfood, lodgings, and medicines: for them both by day and night merit always increases; having done excellent deeds, they pass on to a heavenly state. The Buddha's words,…

Impossible. Translated by Bhikkhu Bodhi “Bhikkhus, if anyone should speak thus: ‘Without having made the breakthrough to the noble truth of suffering as it really is, without having made the breakthrough to the noble truth of the origin of suffering as it really is, without having made the breakthrough to the noble truth of the cessation of suffering as it really is, without having made the breakthrough to the noble truth of the way leading to the cessation of suffering as it really is, I will completely make an end to suffering’—this is impossible. “Just as, bhikkhus, if someone should speak thus: ‘Having made a basket of acacia leaves or of pine needles or of myrobalan leaves, I will bring water or a palm fruit,’ this would be impossible; so too, if anyone should speak thus: ‘Without having made the breakthrough to the noble truth of suffering as it really is, without having made the breakthrough to the noble truth of the origin of suffering as it really is, without having made the breakthrough to the…

The Siṁsapa Grove. Translated by Bhikkhu Bodhi On one occasion the Blessed One was dwelling at Kosambi in a siṁsapa grove. Then the Blessed One took up a few siṁsapa leaves in his hand and addressed the bhikkhus thus: “What do you think, bhikkhus, which is more numerous: these few siṁsapa leaves that I have taken up in my hand or those in the siṁsapa grove overhead?” “Venerable sir, the siṁsapa leaves that the Blessed One has taken up in his hand are few, but those in the siṁsapa grove overhead are numerous.” “So too, bhikkhus, the things I have directly known but have not taught you are numerous, while the things I have taught you are few. And why, bhikkhus, have I not taught those many things? Because they are unbeneficial, irrelevant to the fundamentals of the holy life, and do not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore I have not taught them. “And what, bhikkhus, have I taught? I have taught: ‘This is suffering’; I have…

The Discourse on Teaching This was said by the Blessed One, said by the Arahant, so I heard: ‘‘Bhikkhus, there are two discourses on Dhamma given by the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, in due course. Which two? ‘See evil as evil’—this is the first discourse on Dhamma; ‘Having seen evil as evil, become disgusted with it, dispassionate towards it, and liberated from it’—this is the second discourse on Dhamma. Bhikkhus, these two discourses on Dhamma are given by the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, in due course.’’ The Blessed One spoke this meaning. Therein it is said: ‘‘Behold the sequential teaching of the Buddha, the Tathāgata, who has compassion for all beings; And the two Dhammas declared by him. And see this evil as evil, and become dispassionate towards it; Then, with minds dispassionate, you will make an end of suffering.’’ This meaning was also spoken by the Blessed One, so I heard. The Buddha's words/desanāsutta

The Four Noble Truths. Translated by Bhikkhu Bodhi “Bhikkhus, there are these Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering. “And what, bhikkhus, is the noble truth of suffering? It should be said: the five aggregates subject to clinging; that is, the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. This is called the noble truth of suffering. “And what, bhikkhus, is the noble truth of the origin of suffering? It is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination. This is called the noble truth of the origin of…

The Inscription. “Bhikkhus, these three types of individuals exist, are found in the world. Which three? The individual like an inscription on rock, the individual like an inscription on earth, the individual like an inscription on water. And which, bhikkhus, is the individual like an inscription on rock? Here, bhikkhus, a certain individual frequently gets angry. And that anger of his persists for a long time. Just as, bhikkhus, an inscription on rock is not quickly erased by wind or water, but lasts for a long time; even so, bhikkhus, a certain individual here frequently gets angry. And that anger of his persists for a long time. This, bhikkhus, is called the individual like an inscription on rock. “And which, bhikkhus, is the individual like an inscription on earth? Here, bhikkhus, a certain individual frequently gets angry. And that anger of his does not persist for a long time. Just as, bhikkhus, an inscription on earth is quickly erased by wind or water, it does not last for a long time; even so,…

Dhanañjānisutta — The Discourse to Dhanañjāni Thus have I heard: At one time the Blessed One was staying in Rājagaha, in the Bamboo Grove, at the Squirrels’ Feeding Place. Now at that time, a brahmin woman named Dhanañjāni, of the Bhāradvāja clan, had firm faith in the Buddha, the Dhamma, and the Saṅgha. Then the brahmin woman Dhanañjāni, while serving food to the brahmin of the Bhāradvāja clan, stumbled and three times uttered an exclamation of joy: “Homage to the Blessed One, the Arahant, the Perfectly Self-Awakened One; Homage to the Blessed One, the Arahant, the Perfectly Self-Awakened One; Homage to the Blessed One, the Arahant, the Perfectly Self-Awakened One.” When this was said, the brahmin of the Bhāradvāja clan said to Dhanañjāni the brahmin woman, “This low-caste woman, just like this, for any reason at all, speaks in praise of that shaven-headed ascetic. Now, you low-caste woman, I will find fault with that teacher of yours.” “Brahmin, I do not see anyone in the world with its devas, Māras, and…

Non-Decline. Translated by Bhikkhu Bodhi “Bhikkhus, a bhikkhu who possesses four qualities is incapable of decline and is in the vicinity of nibbāna. What four? Here, a bhikkhu is accomplished in virtuous behavior, guards the doors of the sense faculties, observes moderation in eating, and is intent on wakefulness. “And how is a bhikkhu accomplished in virtuous behavior? Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. It is in this way that a bhikkhu is accomplished in virtuous behavior. “And how does a bhikkhu guard the doors of the sense faculties? Here, having seen a form with the eye, a bhikkhu does not grasp its marks and features. Since, if he left the eye faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the eye faculty, he undertakes the restraint of the eye faculty. Having…

The Seed. Translated by Thanissaro Bhikkhu “When a person has wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, & wrong release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever determinations, whatever vows, whatever fabrications, all lead to what is disagreeable, unpleasing, unappealing, unprofitable, & stressful. Why is that? Because the view is evil. “Just as when a nimb-tree seed, a bitter creeper seed, or a bitter melon seed is placed in moist soil, whatever nutriment it takes from the soil & the water, all conduces to its bitterness, acridity, & distastefulness. Why is that? Because the seed is evil. In the same way, when a person has wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, & wrong…

Harmless. Translated by Bhikkhu Sujato At Sāvatthī. Then the brahmin Bhāradvāja the Harmless 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, “I am Harmless, worthy Gotama, I am Harmless!” “If you were really like your name, then you’d be Harmless. But a truly harmless person does no harm by way of body, speech, or mind; they don’t harm anyone else.” When he had spoken, Bhāradvāja the Harmless said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?” And the brahmin Bhāradvāja the Harmless received the going forth, the…

Ignorance. Translated by Bhikkhu Bodhi THUS HAVE I HEARD . On one occasion the Blessed One was dwelling at Savatthī in Jeta’s Grove, Anathapiṇḍika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” “Venerable sir!” those bhikkhus replied. The Blessed One said this: “Bhikkhus, ignorance is the forerunner in the entry upon unwholesome states, with shamelessness and fearlessness of wrongdoing following along. For an unwise person immersed in ignorance, wrong view springs up. For one of wrong view, wrong intention springs up. For one of wrong intention, wrong speech springs up. For one of wrong speech, wrong action springs up. For one of wrong action, wrong livelihood springs up. For one of wrong livelihood, wrong effort springs up. For one of wrong effort, wrong mindfulness springs up. For one of wrong mindfulness, wrong concentration springs up. “Bhikkhus, true knowledge is the forerunner in the entry upon wholesome states, with a sense of shame and fear of wrongdoing following along. For a…

Ignorance. Translated by Bhikkhu Bodhi Sitting to one side, that bhikkhu said to the Blessed One: “Venerable sir, it is said, ‘ignorance, ignorance.’ What is ignorance, venerable sir, and in what way is one immersed in ignorance?” “Bhikkhu, not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering: this is called ignorance, bhikkhu, and it is in this way that one is immersed in ignorance. “Therefore, bhikkhu, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’” The Buddha's words/Avijjāsutta SN 56.17

The Benefits of Training. Translated by Bhikkhu Sujato “Mendicants, this spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler. And how is training its benefit? Firstly, I laid down for my disciples the training that deals with supplementary regulations in order to inspire confidence in those without it and to increase confidence in those who have it. They undertake whatever supplementary regulations I have laid down, keeping them intact, impeccable, spotless, and unmarred. Furthermore, I laid down for my disciples the training that deals with the fundamentals of the spiritual life in order to rightly end suffering in every way. They undertake whatever training that deals with the fundamentals of the spiritual life I have laid down, keeping it intact, impeccable, spotless, and unmarred. That’s how training is its benefit. And how is wisdom its overseer? I taught the Dhamma to my disciples in order to rightly end…

Three failures and three accomplishments. Translated by Bhikkhu Sujato “Mendicants, there are three failures. What three? Failure in ethics, mind, and view. And what is failure in ethics? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical. This is called ‘failure in ethics’. And what is failure in mind? It’s when someone is covetous and malicious. This is called ‘failure in mind’. And what is failure in view? It’s when someone has wrong view, a distorted perspective, such as: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is called ‘failure in view’. Some sentient beings, when their body breaks…

Palokasutta, Depopulation. Aṅguttara Nikāya 3.56. Translated by Bhikkhu Bodhi Then a certain affluent brahmin approached the Blessed One … and said to him: “Master Gotama, I have heard older brahmins who are aged, burdened with years, teachers of teachers, saying: ‘In the past this world was so thickly populated one would think there was no space between people. The villages, towns, and capital cities were so close that cocks could fly between them.’ Why is it, Master Gotama, that at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished?” “At present, brahmin, people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. As a result, they take up weapons and slay one another. Hence many people die. This is a reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished. “Again, at present people are excited by illicit lust, overcome by…

Diligence, Appamādasutta AN 6.53. Translated by Bhikkhu Sujato Then a certain brahmin 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: “Worthy Gotama, is there one thing that, when developed and cultivated, secures benefits for both this life and lives to come?” “There is, brahmin.” “So what is it?” “Diligence, brahmin, is one thing that, when developed and cultivated, secures benefits for both this life and lives to come. The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all. In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come. The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. In the same way, diligence is one thing that, when developed and…

Paṭhamalokadhammasutta AN 8.5 Worldly Conditions. Translated by Bhikkhu Bodhi “Bhikkhus, these eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. What eight? Gain and loss, disrepute and fame, blame and praise, and pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.” Gain and loss, disrepute and fame, blame and praise, pleasure and pain: these conditions that people meet are impermanent, transient, and subject to change. A wise and mindful person knows them and sees that they are subject to change. Desirable conditions don’t excite his mind nor is he repelled by undesirable conditions. He has dispelled attraction and repulsion; they are gone and no longer present. Having known the dustless, sorrowless state, he understands rightly and has transcended existence.

Dukkhatāsutta SN 45.165, Suffering. Translated by Bhikkhu Bodhi “Bhikkhus, there are these three kinds of suffering. What three? Suffering due to pain, suffering due to formations, suffering due to change. These are the three kinds of suffering. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of suffering, for the full understanding of them, for their utter destruction, for their abandoning.” “What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right intention, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right speech, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right action, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right livelihood, which is based upon seclusion, dispassion, and cessation, maturing in release. He…

Devadattasutta AN 4.68 Translated by Bhikkhu Sujato At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta: “Possessions, honor, and popularity came to Devadatta for his own ruin and downfall. It’s like a banana plant, or a bamboo, or a reed, all of which bear fruit to their own ruin and downfall … It’s like a mule, which becomes pregnant to its own ruin and downfall. In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall. The banana plant is destroyed by its own fruit, as are the bamboo and the reed. Honor destroys a reprobate, as pregnancy destroys a mule.”

Antarāmalasutta Iti 88, Inner Stains. Translated by Bhikkhu Sujato This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, there are these three inner stains, inner foes, inner enemies, inner killers, and inner adversaries. What three? Greed, hate, and delusion. These three are inner stains, inner foes, inner enemies, inner killers, and inner adversaries.” The Buddha spoke this matter. On this it is said: “Greed creates harm; greed upsets the mind. That person doesn’t recognize the danger that arises within. A greedy person doesn’t know the good. A greedy person doesn’t see the truth. When a person is beset by greed, only blind darkness is left. Those who have given up greed, don’t get greedy even when provoked. Greed falls off them like a drop from a lotus-leaf. Hate creates harm; hate upsets the mind. That person doesn’t recognize the danger that arises within. A hateful person doesn’t know the good. A hateful person doesn’t see the truth. When a person is beset by hate, only…