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100-Day Practice
March 23, 2026
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100-Day Practice
- Vows to the
Threefold Refuge - Words for Practice
- Chamhoe (Repentance)
- Meditation
- Daily Reading
- Vows of the
Jungto Practitioner - Objectives of the
2nd 1000-Day Practice - The Mindset of a Practitioner
- The Four Great Vows
- Sharing
Personal practice statement
100-Day Practice
We will begin the 8th day of the 1st 100-Day
of the 2nd 1000-Day of the 2nd 10,000-Day Practice.
Vows to the Threefold Refuge
I pay homage and reverence to the Buddha.
I vow to become a person who is unhindered and without suffering by ridding myself of foolishness and ignorance.
I am delighted to learn the Dharma.
I vow to practice diligently with the knowledge that all my suffering is caused by my own ignorance.
I am proud to be a disciple of the Buddha.
I vow to become a bodhisattva, liberating all sentient beings from suffering.
Words for Practice
The root of all suffering and attachments is within ourselves.
The unwise mistakenly believe that suffering and attachments come from the outside. Our attempts to find happiness and freedom by visiting various places and meeting different people are to no avail because happiness and freedom can never be found outside of our minds.
No matter what kinds of problems we may have, if we reflect deeply, we realize that the root of our afflictions is within us and that the mind itself is empty. With this realization, all of our suffering and attachments disappear right away.
Chamhwe (Repentance)
When we look outwardly, our anger, frustration, hate and resentment often seem to be caused by others. However, upon introspection, we realize that those feelings arise within us because we are caught up in the notion, “I am right.”
When we realize that nothing is inherently right or wrong and things are just different and let go of the thought, “I am right,” we will no longer have anything to get angry about or anyone to feel resentful toward.
We will do 108 bows of chamhwe. Please rise.
Meditation
Daily Reading
Read today's daily reading three times.
March 15, 2026
AN 10.15: Appamada Sutta — Non-Indulgence {A v 21} [Thanissaro] 1/2
"From the beings without feet,
to those with two feet,
with four feet,
or with many feet;
from those with form,
to those without form;
from those with perception,
to those without perception,
and even to those who are neither with perception
nor without perception—
among them all,
the foremost is the Tathāgata,
the Fully Enlightened, the Blessed One.
In the same way,
all wholesome qualities
have non-indulgence as their root,
non-indulgence as their culmination,
non-indulgence as their supreme state."
"From the beings without feet,
to those with two feet,
with four feet,
or with many feet;
from those with form,
to those without form;
from those with perception,
to those without perception,
and even to those who are neither with perception
nor without perception—
among them all,
the foremost is the Tathāgata,
the Fully Enlightened, the Blessed One.
In the same way,
all wholesome qualities
have non-indulgence as their root,
non-indulgence as their culmination,
non-indulgence as their supreme state."
March 16, 2026
SN 1.1: Ogha-taraṇa Sutta — Crossing Over the Flood
A deva asked the Blessed One:
“Venerable Buddha, how did you cross over the flood?”
“I crossed the flood
without pushing forward,
and without staying in place.”
“But, Venerable Sir,
how did you cross the flood
without pushing forward
and without staying in place?”
“When I pushed forward, I was swept away by the current;
when I stayed in place, I sank.
Therefore, without pushing forward
and without staying in place,
I crossed the flood.”
A deva asked the Blessed One:
“Venerable Buddha, how did you cross over the flood?”
“I crossed the flood
without pushing forward,
and without staying in place.”
“But, Venerable Sir,
how did you cross the flood
without pushing forward
and without staying in place?”
“When I pushed forward, I was swept away by the current;
when I stayed in place, I sank.
Therefore, without pushing forward
and without staying in place,
I crossed the flood.”
March 17, 2026
SN 1.3: Upaneyya Sutta — Doomed
“Life is swept onward toward death; life is short.
There is no shelter from death.
Seeing the danger in death,
one should perform wholesome deeds that bring happiness.”
The Blessed One replied:
“Life is swept onward toward death; life is short.
There is no shelter from death.
Seeing the danger in death,
one should abandon worldly entanglements
and seek the Deathless Peace.”
“Life is swept onward toward death; life is short.
There is no shelter from death.
Seeing the danger in death,
one should perform wholesome deeds that bring happiness.”
The Blessed One replied:
“Life is swept onward toward death; life is short.
There is no shelter from death.
Seeing the danger in death,
one should abandon worldly entanglements
and seek the Deathless Peace.”
March 18, 2026
SN 1.18: Hiri Sutta — Conscience
Like a well-trained thoroughbred
that responds even to the whip,
who in this world
acts out of conscience?
Rare in this world
is one who acts from conscience,
who lives ever wakeful.
One who has reached the end
of suffering and distress
walks evenly upon uneven ground
and brings harmony
to what is unharmonious.
Like a well-trained thoroughbred
that responds even to the whip,
who in this world
acts out of conscience?
Rare in this world
is one who acts from conscience,
who lives ever wakeful.
One who has reached the end
of suffering and distress
walks evenly upon uneven ground
and brings harmony
to what is unharmonious.
March 19, 2026
SN 1.42: Kindada Sutta — A Giver of What
A deva asked the Blessed One:
“A giver of what is a giver of strength?
A giver of what, a giver of beauty?
A giver of what, a giver of ease?
A giver of what, a giver of vision?
And who is a giver of everything?
The Buddha said:
“A giver of food is a giver of strength.
A giver of clothes, a giver of beauty.
A giver of a vehicle, a giver of ease.
A giver of a lamp, a giver of vision.
A giver of shelter is a giver of everything.
But the one who teaches the Dhamma
is a giver of the Deathless.”
A deva asked the Blessed One:
“A giver of what is a giver of strength?
A giver of what, a giver of beauty?
A giver of what, a giver of ease?
A giver of what, a giver of vision?
And who is a giver of everything?
The Buddha said:
“A giver of food is a giver of strength.
A giver of clothes, a giver of beauty.
A giver of a vehicle, a giver of ease.
A giver of a lamp, a giver of vision.
A giver of shelter is a giver of everything.
But the one who teaches the Dhamma
is a giver of the Deathless.”
March 20, 2026
SN 1.69: Icchā Sutta — Desire
“By what is the world bound?
By mastering what does one become free?
By abandoning what
does one go beyond all bondage?”
The Blessed One said:
“The world is bound by desire.
By mastering desire, one becomes free.
By abandoning desire, one cuts off all bondage.”
“By what is the world bound?
By mastering what does one become free?
By abandoning what
does one go beyond all bondage?”
The Blessed One said:
“The world is bound by desire.
By mastering desire, one becomes free.
By abandoning desire, one cuts off all bondage.”
March 21, 2026
SN 1.71: Ghatvā Sutta — Having Killed
A deva asked the Blessed One:
“What have you killed
that you sleep in peace?
What have you killed
that you do not grieve?
What killing does Gotama approve?”
The Blessed One said:
“Having killed anger, one sleeps in peace.
Having killed anger, one does not grieve.
Anger—
with honey at its tip
and poison at its root—
when that is killed,
the Noble Ones praise it.
For by killing it,
one is freed from sorrow.”
A deva asked the Blessed One:
“What have you killed
that you sleep in peace?
What have you killed
that you do not grieve?
What killing does Gotama approve?”
The Blessed One said:
“Having killed anger, one sleeps in peace.
Having killed anger, one does not grieve.
Anger—
with honey at its tip
and poison at its root—
when that is killed,
the Noble Ones praise it.
For by killing it,
one is freed from sorrow.”
March 22, 2026
SN 2.6: Kāmada Sutta — Kāmada’s Lament
“It is too difficult, Venerable Sir—
too difficult to practice.”
The Blessed One said:
“Yet those who steadily cultivate virtue
accomplish even what is difficult to accomplish.
One who has gone forth from the household life
comes to partake of contentment and joy.”
“It is too difficult, Venerable Sir—
too difficult to practice.”
The Blessed One said:
“Yet those who steadily cultivate virtue
accomplish even what is difficult to accomplish.
One who has gone forth from the household life
comes to partake of contentment and joy.”
March 23, 2026
SN 2.6: Kāmada Sutta — Kāmada’s Lament
Kāmada asked:
“It is hard to attain, Venerable Sir.
What the Blessed One speaks of is difficult to attain.”
The Blessed One said:
“Nevertheless, one who delights in dwelling in tranquil mind
attains even what is difficult to attain.
One whose mind is peaceful
strives diligently day and night and rejoices.”
Kāmada asked:
“It is hard to attain, Venerable Sir.
What the Blessed One speaks of is difficult to attain.”
The Blessed One said:
“Nevertheless, one who delights in dwelling in tranquil mind
attains even what is difficult to attain.
One whose mind is peaceful
strives diligently day and night and rejoices.”
March 24, 2026
SN 2.6: Kāmada Sutta — Kāmada’s Lament
Kāmada asked:
“It is difficult to tame, Venerable Sir.
The mind of which you speak
is very difficult to tame.”
The Blessed One said:
“Nevertheless, one who calms the sense faculties
tames even the mind that is hard to tame.
Cutting through the net of birth and death,
strive on, noble Kāmada.”
Kāmada asked:
“It is difficult to tame, Venerable Sir.
The mind of which you speak
is very difficult to tame.”
The Blessed One said:
“Nevertheless, one who calms the sense faculties
tames even the mind that is hard to tame.
Cutting through the net of birth and death,
strive on, noble Kāmada.”
March 25, 2026
SN 2.6: Kāmada Sutta — Kāmada’s Lament
Kāmada asked:
“It is difficult to advance, Venerable Sir.
This path is not smooth.”
The Blessed One said:
“Nevertheless, advance, noble Kāmada,
upon that rough and rugged path.
When the road grows harsh,
the ignoble stumble,
but for the noble
even that path becomes smooth.
For the noble one
makes the rough road smooth.”
Kāmada asked:
“It is difficult to advance, Venerable Sir.
This path is not smooth.”
The Blessed One said:
“Nevertheless, advance, noble Kāmada,
upon that rough and rugged path.
When the road grows harsh,
the ignoble stumble,
but for the noble
even that path becomes smooth.
For the noble one
makes the rough road smooth.”
March 26, 2026
SN 2.19: Uttara Sutta — Uttara the Deva’s Son
The deva's son said:
“Life is swept away in an instant;
existence is fragile.
For one swept on by aging
there is no refuge.
Seeing the danger in death,
one should perform wholesome deeds
that bring about bliss.”
The Blessed One said:
“Life is swept away in an instant;
existence is fragile.
For one swept on by aging
there is no refuge.
Seeing the danger in death,
one should abandon worldly temptations
and seek the Supreme Nirvana.”
The deva's son said:
“Life is swept away in an instant;
existence is fragile.
For one swept on by aging
there is no refuge.
Seeing the danger in death,
one should perform wholesome deeds
that bring about bliss.”
The Blessed One said:
“Life is swept away in an instant;
existence is fragile.
For one swept on by aging
there is no refuge.
Seeing the danger in death,
one should abandon worldly temptations
and seek the Supreme Nirvana.”
March 27, 2026
SN 2.25: Jantu Sutta — Jantu 1/2
Once a large number of bhikkhus were living
among the Kosalans, on the slopes of the Himalayas.
Those bhikkhus were arrogant, restless, talkative,
unmindful,reckless, lacking clear comprehension,
with minds scattered,
and with their sense faculties unrestrained."
Once a large number of bhikkhus were living
among the Kosalans, on the slopes of the Himalayas.
Those bhikkhus were arrogant, restless, talkative,
unmindful,reckless, lacking clear comprehension,
with minds scattered,
and with their sense faculties unrestrained."
March 28, 2026
SN 2.25: Jantu Sutta — Jantu 2/2
Now Jantu, son of the devas,
came into the presence of those bhikkhus
and addressed them in verse:
Happy was the life in former times,
Led by Gotama's disciples then:
Without longing, they went on alms round.
Without longing, they used lodgings and beds.
Understanding well the impermanence of the world,
they brought suffering to an end.
But now the disciples commit misconduct themselves,
act like village chiefs,
and eat and eat until they fall asleep,
longing for worldly things.
I honor the Sangha and salute those here who are true.
The others drift like outcasts, like hungry ghosts with no home.
To the heedless — take heed.
To the heedful — I bow."
Now Jantu, son of the devas,
came into the presence of those bhikkhus
and addressed them in verse:
Happy was the life in former times,
Led by Gotama's disciples then:
Without longing, they went on alms round.
Without longing, they used lodgings and beds.
Understanding well the impermanence of the world,
they brought suffering to an end.
But now the disciples commit misconduct themselves,
act like village chiefs,
and eat and eat until they fall asleep,
longing for worldly things.
I honor the Sangha and salute those here who are true.
The others drift like outcasts, like hungry ghosts with no home.
To the heedless — take heed.
To the heedful — I bow."
March 29, 2026
SN 3.4: Piya Sutta — Dear 1/6
At Sāvatthī, in Anāthapiṇḍika’s Garden,
King Pasenadi of Kosala said to the Blessed One:
“Venerable Sir, while I was alone in seclusion,
this thought arose in me:
Who is one who holds oneself dear,
and who is one who does not hold oneself dear?
Those who engage in misconduct
by body,
by speech,
and by mind
do not hold themselves dear.
Even if they say,
“I hold myself dear,”
in truth they do not.
For their actions
are like the actions of an enemy toward an enemy.
Therefore, they do not truly hold themselves dear.”
At Sāvatthī, in Anāthapiṇḍika’s Garden,
King Pasenadi of Kosala said to the Blessed One:
“Venerable Sir, while I was alone in seclusion,
this thought arose in me:
Who is one who holds oneself dear,
and who is one who does not hold oneself dear?
Those who engage in misconduct
by body,
by speech,
and by mind
do not hold themselves dear.
Even if they say,
“I hold myself dear,”
in truth they do not.
For their actions
are like the actions of an enemy toward an enemy.
Therefore, they do not truly hold themselves dear.”
March 30, 2026
SN 3.4: Piya Sutta — Dear 2/6
“One who engages in wholesome conduct
by body,
by speech,
and by mind
is one who holds oneself dear.
Even if one says,
""I do not hold myself dear,""
still one does.
For one’s actions
are like the actions done for someone beloved.
Therefore, one truly holds oneself dear.”
“One who engages in wholesome conduct
by body,
by speech,
and by mind
is one who holds oneself dear.
Even if one says,
""I do not hold myself dear,""
still one does.
For one’s actions
are like the actions done for someone beloved.
Therefore, one truly holds oneself dear.”
March 31, 2026
SN 3.4: Piya Sutta — Dear 3/6
The Blessed One said:
“So it is, great king! So it is!
Those who engage in misconduct
by body, speech, and mind
do not hold themselves dear—
even if they think they do.
For their actions
are like the actions of an enemy toward an enemy.
Therefore, one doesn't hold oneself dear."
The Blessed One said:
“So it is, great king! So it is!
Those who engage in misconduct
by body, speech, and mind
do not hold themselves dear—
even if they think they do.
For their actions
are like the actions of an enemy toward an enemy.
Therefore, one doesn't hold oneself dear."
April 1, 2026
SN 3.4: Piya Sutta — Dear 4/6
"But those who engage in wholesome conduct
by body, speech, and mind
truly hold themselves dear—
even if they think they do not.
For their actions
are like those done for one beloved.
Therefore, one truly holds oneself dear."
"But those who engage in wholesome conduct
by body, speech, and mind
truly hold themselves dear—
even if they think they do not.
For their actions
are like those done for one beloved.
Therefore, one truly holds oneself dear."
April 2, 2026
SN 3.4: Piya Sutta — Dear 5/6
The Blessed One further said:
“If one truly holds oneself dear,
one should not cling to evil deeds.
For one who commits evil
hardly finds happiness.
When seized by the Lord of Death
and leaving behind the human body,
what indeed is truly yours?
What will you take with you?
What follows behind you
like a shadow?”
The Blessed One further said:
“If one truly holds oneself dear,
one should not cling to evil deeds.
For one who commits evil
hardly finds happiness.
When seized by the Lord of Death
and leaving behind the human body,
what indeed is truly yours?
What will you take with you?
What follows behind you
like a shadow?”
April 3, 2026
SN 3.4: Piya Sutta — Dear 6/6
“The wholesome and unwholesome deeds
that you perform here
in this human life—
these two are truly yours.
It is these that you take with you.
Like a shadow that never departs,
they follow behind you.
Therefore, perform wholesome deeds—
for they are the wealth
that follows you into the future.”
“The wholesome and unwholesome deeds
that you perform here
in this human life—
these two are truly yours.
It is these that you take with you.
Like a shadow that never departs,
they follow behind you.
Therefore, perform wholesome deeds—
for they are the wealth
that follows you into the future.”
April 4, 2026
SN 3.5 — Atta-rakkhita Sutta -Self-Protected 1/5
At Sāvatthī, in Anāthapiṇḍika’s Garden,
King Pasenadi of Kosala said to the Blessed One:
“Venerable Sir, while I was alone in seclusion, this thought arose in me:
Who is one who protects oneself,
and who is one who does not protect oneself?
Those who engage in misconduct
by body, speech, and mind
do not protect themselves.
Even if they may say,
“We protect ourselves,”
in truth they do not.
Though they may be guarded
by elephant troops, cavalry, chariots, and infantry,
still they do not protect themselves.
For all that is but external protection,
not protection within.”
At Sāvatthī, in Anāthapiṇḍika’s Garden,
King Pasenadi of Kosala said to the Blessed One:
“Venerable Sir, while I was alone in seclusion, this thought arose in me:
Who is one who protects oneself,
and who is one who does not protect oneself?
Those who engage in misconduct
by body, speech, and mind
do not protect themselves.
Even if they may say,
“We protect ourselves,”
in truth they do not.
Though they may be guarded
by elephant troops, cavalry, chariots, and infantry,
still they do not protect themselves.
For all that is but external protection,
not protection within.”
April 5, 2026
SN 3.5: Atta-rakkhita Sutta — Self-protected 2/5
“One who engages in good conduct by body,
engages in good conduct by speech,
and engages in good conduct by mind—
such a person protects oneself.
Even if they were to say,
""We do not protect ourselves,""
still that is not so.
Though no elephant troops, cavalry, chariots,
or infantry guard them,
still they truly guard themselves.
For they protect themselves inwardly.
Therefore, they indeed protect themselves.”
“One who engages in good conduct by body,
engages in good conduct by speech,
and engages in good conduct by mind—
such a person protects oneself.
Even if they were to say,
""We do not protect ourselves,""
still that is not so.
Though no elephant troops, cavalry, chariots,
or infantry guard them,
still they truly guard themselves.
For they protect themselves inwardly.
Therefore, they indeed protect themselves.”
April 6, 2026
SN 3.5: Atta-rakkhita Sutta — Self-protected 3/5
The Blessed One said:
“So it is, great king! So it is!
One who engages in misconduct by body,
misconduct by speech,
and misconduct by mind
does not protect oneself.
Even if an elephant corps, cavalry corps, chariot corps,
or infantry corps were to guard them,
still they do not truly guard themselves.
For all that is an external protection,
not an inner protection.”
The Blessed One said:
“So it is, great king! So it is!
One who engages in misconduct by body,
misconduct by speech,
and misconduct by mind
does not protect oneself.
Even if an elephant corps, cavalry corps, chariot corps,
or infantry corps were to guard them,
still they do not truly guard themselves.
For all that is an external protection,
not an inner protection.”
April 7, 2026
SN 3.5: Atta-rakkhita Sutta — Self-protected 4/5
“One who engages in good conduct by body,
good conduct by speech,
and good conduct by mind
is protecting oneself.
Even if no elephant corps, cavalry corps, chariot corps,
or infantry corps guards them,
still they truly guard themselves.
For they protect themselves inwardly.
Therefore, they indeed protect themselves.”
“One who engages in good conduct by body,
good conduct by speech,
and good conduct by mind
is protecting oneself.
Even if no elephant corps, cavalry corps, chariot corps,
or infantry corps guards them,
still they truly guard themselves.
For they protect themselves inwardly.
Therefore, they indeed protect themselves.”
April 8, 2026
SN 3.5: Atta-rakkhita Sutta — Self-protected 5/5
Then the Blessed One further said:
“Restraint of the body is good.
Restraint of speech is good.
Restraint of the mind is good.
Restraint in all things is good.
One who is restrained in all respects
and endowed with a sense of shame—
that one is called a self-protected person.”
Then the Blessed One further said:
“Restraint of the body is good.
Restraint of speech is good.
Restraint of the mind is good.
Restraint in all things is good.
One who is restrained in all respects
and endowed with a sense of shame—
that one is called a self-protected person.”
April 9, 2026
SN 3.6: Appaka Sutta — Few 1/3
At Sāvatthī, in Anāthapiṇḍika’s Garden,
King Pasenadi of Kosala said to the Blessed One:
“Venerable Buddha, when I was alone in seclusion,
withdrawn in solitude, this reflection arose in me:
In the world, there are not many who,
having gained great wealth,
do not become intoxicated by it,
do not become negligent,
do not pursue sensual pleasures,
and do not commit wrongdoing toward others.
Rather, having gained great wealth,
more people become intoxicated by it,
become negligent,
pursue sensual pleasures,
and commit wrongdoing toward others.”
At Sāvatthī, in Anāthapiṇḍika’s Garden,
King Pasenadi of Kosala said to the Blessed One:
“Venerable Buddha, when I was alone in seclusion,
withdrawn in solitude, this reflection arose in me:
In the world, there are not many who,
having gained great wealth,
do not become intoxicated by it,
do not become negligent,
do not pursue sensual pleasures,
and do not commit wrongdoing toward others.
Rather, having gained great wealth,
more people become intoxicated by it,
become negligent,
pursue sensual pleasures,
and commit wrongdoing toward others.”
April 10, 2026
SN 3.6: Appaka Sutta — Few 2/3
The Blessed One said:
“So it is, great king! So it is!
In the world, there are not many who,
having gained great wealth,
do not become intoxicated by it,
do not become negligent,
do not pursue sensual pleasures,
and do not commit wrongdoing toward others.
Rather, having gained great wealth,
more people become intoxicated by it,
become negligent,
pursue sensual pleasures,
and commit wrongdoing toward others.”
The Blessed One said:
“So it is, great king! So it is!
In the world, there are not many who,
having gained great wealth,
do not become intoxicated by it,
do not become negligent,
do not pursue sensual pleasures,
and do not commit wrongdoing toward others.
Rather, having gained great wealth,
more people become intoxicated by it,
become negligent,
pursue sensual pleasures,
and commit wrongdoing toward others.”
April 11, 2026
SN 3.6: Appaka Sutta — Few 3/3
The Blessed One further said:
“One who is devoted to gratifying sensual desires,
infatuated with pleasures and craving them,
does not perceive the excess therein.
Such a one is like a deer caught in a snare.
In time,
evil results will come to them—
and those results are bitter indeed.”
The Blessed One further said:
“One who is devoted to gratifying sensual desires,
infatuated with pleasures and craving them,
does not perceive the excess therein.
Such a one is like a deer caught in a snare.
In time,
evil results will come to them—
and those results are bitter indeed.”
April 12, 2026
SN 3.7: Atthakarana Sutta — In Judgment 1/3
At Sāvatthī, in Anāthapiṇḍika’s Garden,
King Pasenadi of Kosala said to the Blessed One:
“When I was sitting in the court of justice,
I saw wealthy nobles, brahmins, and householders
possessing abundant gold and silver,
riches, property, and grain,
telling deliberate lies
grounded in sensual pleasure,
for the sake of sensual pleasure.
At that time, this thought occurred to me:
‘I've had enough of this judging!
Let someone else deal with it.’"
At Sāvatthī, in Anāthapiṇḍika’s Garden,
King Pasenadi of Kosala said to the Blessed One:
“When I was sitting in the court of justice,
I saw wealthy nobles, brahmins, and householders
possessing abundant gold and silver,
riches, property, and grain,
telling deliberate lies
grounded in sensual pleasure,
for the sake of sensual pleasure.
At that time, this thought occurred to me:
‘I've had enough of this judging!
Let someone else deal with it.’"
April 13, 2026
SN 3.7: Atthakarana Sutta — In Judgment 2/3
The Blessed One said:
“So it is, great king! So it is!
Wealthy nobles, brahmins, and householders
tell deliberate lies
grounded in sensual pleasure,
for the sake of sensual pleasure.
This will lead to their harm and suffering
for a long time.”
The Blessed One said:
“So it is, great king! So it is!
Wealthy nobles, brahmins, and householders
tell deliberate lies
grounded in sensual pleasure,
for the sake of sensual pleasure.
This will lead to their harm and suffering
for a long time.”
April 14, 2026
SN 3.7: Atthakarana Sutta — In Judgment 3/3
The Blessed One further said:
“One who is devoted to gratifying sensual desires,
infatuated with pleasures and craving them,
does not perceive the excess therein.
Such a one is like a fish caught in a net.
In time,
evil results will come to them—
and those results are bitter indeed."
The Blessed One further said:
“One who is devoted to gratifying sensual desires,
infatuated with pleasures and craving them,
does not perceive the excess therein.
Such a one is like a fish caught in a net.
In time,
evil results will come to them—
and those results are bitter indeed."
April 15, 2026
SN 3.8: Mallikā Sutta — Mallikā 1/2
While the Blessed One was dwelling at Sāvatthī,
King Pasenadi of Kosala was in the upper palace
together with Queen Mallikā.
The king said to the queen:
“Mallikā, is there anyone more dear to you than yourself?”
“Great king, there is no one more dear to me than myself.
And you, great king—
is there anyone more dear to you than yourself?”
“Mallikā, there is no one more dear to me than myself.”
While the Blessed One was dwelling at Sāvatthī,
King Pasenadi of Kosala was in the upper palace
together with Queen Mallikā.
The king said to the queen:
“Mallikā, is there anyone more dear to you than yourself?”
“Great king, there is no one more dear to me than myself.
And you, great king—
is there anyone more dear to you than yourself?”
“Mallikā, there is no one more dear to me than myself.”
April 16, 2026
SN 3.8: Mallikā Sutta — Mallikā 2/2
Then the king left the palace and went to the Blessed One,
and he told him about the conversation
he had had with the queen.
Understanding the meaning of this,
the Blessed One uttered this verse:
“Though one might search with the mind
throughout the entire world,
one would not find anything more dear than oneself.
In just the same way,
to every being one’s own self is most dear.
Therefore, one who loves oneself
should not harm another.”
Then the king left the palace and went to the Blessed One,
and he told him about the conversation
he had had with the queen.
Understanding the meaning of this,
the Blessed One uttered this verse:
“Though one might search with the mind
throughout the entire world,
one would not find anything more dear than oneself.
In just the same way,
to every being one’s own self is most dear.
Therefore, one who loves oneself
should not harm another.”
April 17, 2026
SN 3.10: Bandhana Sutta — Bonds 1/2
At one time at Sāvatthī,
many people had been arrested by King Pasenadi
and were being held bound—
some with ropes, some with wooden stocks,
and some with iron chains.
Then, in the early morning, many bhikkhus,
having adjusted their robes,
taking their bowls and outer robes,
entered Sāvatthī for alms.
Having wandered for alms in Sāvatthī and finished their meal,
they returned from their almsround,
approached the Blessed One,
paid homage to him, sat down to one side, and said:
“Venerable Buddha,
many people have been arrested by King Pasenadi,
and they are bound with ropes, wooden stocks, or iron chains.”
At one time at Sāvatthī,
many people had been arrested by King Pasenadi
and were being held bound—
some with ropes, some with wooden stocks,
and some with iron chains.
Then, in the early morning, many bhikkhus,
having adjusted their robes,
taking their bowls and outer robes,
entered Sāvatthī for alms.
Having wandered for alms in Sāvatthī and finished their meal,
they returned from their almsround,
approached the Blessed One,
paid homage to him, sat down to one side, and said:
“Venerable Buddha,
many people have been arrested by King Pasenadi,
and they are bound with ropes, wooden stocks, or iron chains.”
April 18, 2026
SN 3.10: Bandhana Sutta — Bonds 2/2
Then the Blessed One, speaking on the meaning of bondage, uttered this verse:
“The awakened one does not call
that made of rope, wood, or iron a strong bond.
But being captivated by jewels and ornaments,
and being attached to wives and children—
that, the awakened ones say, is a strong bond,
hard to cut.
Yet the awakened ones,
having cut that bond,
having abandoned sensual pleasures,
freed from craving,
wander forth.”
Then the Blessed One, speaking on the meaning of bondage, uttered this verse:
“The awakened one does not call
that made of rope, wood, or iron a strong bond.
But being captivated by jewels and ornaments,
and being attached to wives and children—
that, the awakened ones say, is a strong bond,
hard to cut.
Yet the awakened ones,
having cut that bond,
having abandoned sensual pleasures,
freed from craving,
wander forth.”
April 19, 2026
SN 3.11: Jaṭila Sutta — Coiled-hair Ascetics {S i 77} 1/15
Thus have I heard.
The Blessed One was dwelling at Sāvatthī,
in the Eastern Monastery, in the Palace of Migāra’s Mother.
In the late afternoon,
having risen from meditation,
the Blessed One sat outside the doorway.
King Pasenadi approached him,
paid homage, and sat down to one side.
At that time, seven ascetics with matted hair,
seven Jains,
seven naked ascetics,
seven single-cloth ascetics,
and seven wanderers passed by,
carrying bundles on their shoulders.
Their nails, armpit hair, and body hair had grown long."
Thus have I heard.
The Blessed One was dwelling at Sāvatthī,
in the Eastern Monastery, in the Palace of Migāra’s Mother.
In the late afternoon,
having risen from meditation,
the Blessed One sat outside the doorway.
King Pasenadi approached him,
paid homage, and sat down to one side.
At that time, seven ascetics with matted hair,
seven Jains,
seven naked ascetics,
seven single-cloth ascetics,
and seven wanderers passed by,
carrying bundles on their shoulders.
Their nails, armpit hair, and body hair had grown long."
April 20, 2026
SN 3.11: Jaṭila Sutta — Coiled-hair Ascetics {S i 77} 2/14
Then King Pasenadi rose from his seat,
arranged his upper robe over one shoulder,
knelt on his right knee,
and paid homage to them with joined palms.
He announced his name three times:
“Venerables, I am King Pasenadi of Kosala.
Venerables, I am King Pasenadi of Kosala.
Venerables, I am King Pasenadi of Kosala.”
After they had gone,
the king approached the Blessed One,
paid homage, sat down to one side, and said:
“Venerable Buddha, it is said that in the world
there are those who have attained arahantship
or entered upon the path to arahantship.
Are these among them?”
Then King Pasenadi rose from his seat,
arranged his upper robe over one shoulder,
knelt on his right knee,
and paid homage to them with joined palms.
He announced his name three times:
“Venerables, I am King Pasenadi of Kosala.
Venerables, I am King Pasenadi of Kosala.
Venerables, I am King Pasenadi of Kosala.”
After they had gone,
the king approached the Blessed One,
paid homage, sat down to one side, and said:
“Venerable Buddha, it is said that in the world
there are those who have attained arahantship
or entered upon the path to arahantship.
Are these among them?”
April 21, 2026
SN 3.11: Jaṭila Sutta — Coiled-hair Ascetics {S i 77} 3/14
“Great king,
for a householder like you—
one who enjoys sensual pleasures,
who lives confined with children,
who uses cloth from Kāsi and sandalwood,
who wears garlands, perfumes, and cosmetics,
and who possesses gold and silver—
it is difficult to know
whether they have attained arahantship
or entered upon the path to arahantship."
“Great king,
for a householder like you—
one who enjoys sensual pleasures,
who lives confined with children,
who uses cloth from Kāsi and sandalwood,
who wears garlands, perfumes, and cosmetics,
and who possesses gold and silver—
it is difficult to know
whether they have attained arahantship
or entered upon the path to arahantship."
April 22, 2026
SN 3.11: Jaṭila Sutta — Coiled-hair Ascetics {S i 77} 4/14
"Great king,
whether they are virtuous
can be known by living together with them—
not for a short time, but over a long period.
And even then,
it can be known by one who is attentive,
but not easily by one who is inattentive;
by one with discernment,
but not easily by one without discernment."
"Great king,
whether they are virtuous
can be known by living together with them—
not for a short time, but over a long period.
And even then,
it can be known by one who is attentive,
but not easily by one who is inattentive;
by one with discernment,
but not easily by one without discernment."
April 23, 2026
SN 3.11: Jaṭila Sutta — Coiled-hair Ascetics {S i 77} 5/14
"Whether they are pure
can be known by engaging in dealings with them
and by conversing with them—
not briefly, but over a long period.
And even then,
it can be known by one who is attentive,
but not easily by one who is inattentive;
by one with discernment,
but not easily by one without discernment."
"Whether they are pure
can be known by engaging in dealings with them
and by conversing with them—
not briefly, but over a long period.
And even then,
it can be known by one who is attentive,
but not easily by one who is inattentive;
by one with discernment,
but not easily by one without discernment."
April 24, 2026
SN 3.11: Jaṭila Sutta — Coiled-hair Ascetics {S i 77} 6/14
"Whether they are patient
can be known when they encounter adversity—
not in a brief moment, but over a long time
of undergoing hardship.
And even then,
it can be known by one who is attentive,
but not easily by one who is inattentive;
by one with discernment,
but not easily by one without discernment."
"Whether they are patient
can be known when they encounter adversity—
not in a brief moment, but over a long time
of undergoing hardship.
And even then,
it can be known by one who is attentive,
but not easily by one who is inattentive;
by one with discernment,
but not easily by one without discernment."
April 25, 2026
SN 3.11: Jaṭila Sutta — Coiled-hair Ascetics {S i 77} 7/14
"Whether they are wise
can be known by conversing with them—
not briefly, but over a long period.
And even then,
it can be known by one who is attentive,
but not easily by one who is inattentive;
by one with discernment,
but not easily by one without discernment."
"Whether they are wise
can be known by conversing with them—
not briefly, but over a long period.
And even then,
it can be known by one who is attentive,
but not easily by one who is inattentive;
by one with discernment,
but not easily by one without discernment."
April 26, 2026
SN 3.11: Jaṭila Sutta — Coiled-hair Ascetics {S i 77} 8/14
King Pasenadi said:
“Excellent, Venerable Buddha! Wonderful, Venerable Buddha!"
The Blessed One has well explained:
"For a householder like you—
one who enjoys sensual pleasures,
who lives entangled in ties with children,
who uses cloth from Kāsi and sandalwood,
who wears garlands, perfumes, and cosmetics,
and who possesses gold and silver—
it is difficult to know
whether they have attained arahantship
or entered upon the path to arahantship."
King Pasenadi said:
“Excellent, Venerable Buddha! Wonderful, Venerable Buddha!"
The Blessed One has well explained:
"For a householder like you—
one who enjoys sensual pleasures,
who lives entangled in ties with children,
who uses cloth from Kāsi and sandalwood,
who wears garlands, perfumes, and cosmetics,
and who possesses gold and silver—
it is difficult to know
whether they have attained arahantship
or entered upon the path to arahantship."
April 27, 2026
SN 3.11: Jaṭila Sutta — Coiled-hair Ascetics {S i 77} 9/14
"Whether they are virtuous
can be known by living together with them—
not briefly, but over a long period.
And even then,
it can be known by one who is attentive,
but not easily by one who is inattentive;
by one with discernment,
but not easily by one without discernment."
"Whether they are virtuous
can be known by living together with them—
not briefly, but over a long period.
And even then,
it can be known by one who is attentive,
but not easily by one who is inattentive;
by one with discernment,
but not easily by one without discernment."
April 28, 2026
SN 3.11: Jaṭila Sutta — Coiled-hair Ascetics {S i 77} 10/14
"Whether they are pure
can be known by engaging in dealings with them
and by conversing with them—
not briefly, but over a long period.
And even then,
it can be known by one who is attentive,
but not easily by one who is inattentive;
by one with discernment,
but not easily by one without discernment."
"Whether they are pure
can be known by engaging in dealings with them
and by conversing with them—
not briefly, but over a long period.
And even then,
it can be known by one who is attentive,
but not easily by one who is inattentive;
by one with discernment,
but not easily by one without discernment."
April 29, 2026
SN 3.11: Jaṭila Sutta — Coiled-hair Ascetics {S i 77} 11/14
"Whether they are patient
can be known when they encounter adversity—
not in a brief moment, but over a long time
of undergoing hardship.
And even then,
it can be known by one who is attentive,
but not easily by one who is inattentive;
by one with discernment,
but not easily by one without discernment."
"Whether they are patient
can be known when they encounter adversity—
not in a brief moment, but over a long time
of undergoing hardship.
And even then,
it can be known by one who is attentive,
but not easily by one who is inattentive;
by one with discernment,
but not easily by one without discernment."
April 30, 2026
SN 3.11: Jaṭila Sutta — Coiled-hair Ascetics {S i 77} 12/14
"Whether they are wise
can be known by conversing with them—
not briefly, but over a long period.
And even then,
it can be known by one who is attentive,
but not easily by one who is inattentive;
by one with discernment,
but not easily by one without discernment.”
"Whether they are wise
can be known by conversing with them—
not briefly, but over a long period.
And even then,
it can be known by one who is attentive,
but not easily by one who is inattentive;
by one with discernment,
but not easily by one without discernment.”
May 1, 2026
SN 3.11: Jaṭila Sutta — Coiled-hair Ascetics {S i 77} 13/14
“Venerable Buddha,
my ministers who act as spies
have gone secretly into the provinces and returned.
They went first;
I shall go later.
Now those ascetics will
shake off the dust and mud,
bathe,
anoint themselves with perfume,
trim their hair and beards,
and put on white garments.
Then they will enjoy
the five strands of sensual pleasure.”
“Venerable Buddha,
my ministers who act as spies
have gone secretly into the provinces and returned.
They went first;
I shall go later.
Now those ascetics will
shake off the dust and mud,
bathe,
anoint themselves with perfume,
trim their hair and beards,
and put on white garments.
Then they will enjoy
the five strands of sensual pleasure.”
May 2, 2026
SN 3.11: Jaṭila Sutta — Coiled-hair Ascetics {S i 77} 14/14
Then the Blessed One, understanding the meaning of this, uttered this verse:
“By outward appearance
one cannot truly know a person;
nor should one trust
one seen only briefly.
The unrestrained
wander the world
pretending to be restrained.
Like a clay earring,
or a piece of bronze plated with gold,
they conceal their true nature
as they roam about the world—
impure within,
yet shining outwardly.”
Then the Blessed One, understanding the meaning of this, uttered this verse:
“By outward appearance
one cannot truly know a person;
nor should one trust
one seen only briefly.
The unrestrained
wander the world
pretending to be restrained.
Like a clay earring,
or a piece of bronze plated with gold,
they conceal their true nature
as they roam about the world—
impure within,
yet shining outwardly.”
May 3, 2026
SN 3.13: Doṇapāka Sutta — A Bucket of Food 1/2
While the Blessed One was dwelling at Sāvatthī,
King Pasenadi of Kosala had eaten a bucketful of food.
Panting for breath,
he approached the Blessed One, paid homage,
and sat down to one side.
Seeing that King Pasenadi had overeaten
and was breathing heavily,
the Blessed One recited this verse:
“When a person is ever mindful
and knows moderation in eating,
his afflictions gradually diminish;
he ages slowly
and preserves his life.”
While the Blessed One was dwelling at Sāvatthī,
King Pasenadi of Kosala had eaten a bucketful of food.
Panting for breath,
he approached the Blessed One, paid homage,
and sat down to one side.
Seeing that King Pasenadi had overeaten
and was breathing heavily,
the Blessed One recited this verse:
“When a person is ever mindful
and knows moderation in eating,
his afflictions gradually diminish;
he ages slowly
and preserves his life.”
May 4, 2026
SN 3.13: Doṇapāka Sutta — A Bucket of Food 2/2
At that time the young brahmin Sudassana was standing nearby.
King Pasenadi called to him and said:
“Sudassana, whenever food is set before me, recite this verse.”
From then on, the king gradually reduced the amount he ate,
until he no longer ate more than a single bowl of rice.
Later, when his body had become lighter,
stroking his arms and legs he said:
“Indeed, the Blessed One has shown compassion in two ways—
for me here and now,
and for me in the future.”
At that time the young brahmin Sudassana was standing nearby.
King Pasenadi called to him and said:
“Sudassana, whenever food is set before me, recite this verse.”
From then on, the king gradually reduced the amount he ate,
until he no longer ate more than a single bowl of rice.
Later, when his body had become lighter,
stroking his arms and legs he said:
“Indeed, the Blessed One has shown compassion in two ways—
for me here and now,
and for me in the future.”
May 5, 2026
SN 3.14: Saṅgāma Sutta — A Battle (1) 1/3
While the Blessed One was dwelling at Sāvatthī,
King Ajātasattu of Magadha, son of Queen Videhā,
marched to Kāsi with the fourfold army
to attack King Pasenadi.
King Pasenadi heard the news:
“King Ajātasattu of Magadha, son of Queen Videhā,
has marched to Kāsi with the fourfold army
to attack me.”
So King Pasenadi also marched to Kāsi
with the fourfold army
to counterattack Ajātasattu.
Ajātasattu and Pasenadi fought a battle,
and Ajātasattu was victorious.
Defeated in battle,
King Pasenadi returned to his capital, Sāvatthī."
While the Blessed One was dwelling at Sāvatthī,
King Ajātasattu of Magadha, son of Queen Videhā,
marched to Kāsi with the fourfold army
to attack King Pasenadi.
King Pasenadi heard the news:
“King Ajātasattu of Magadha, son of Queen Videhā,
has marched to Kāsi with the fourfold army
to attack me.”
So King Pasenadi also marched to Kāsi
with the fourfold army
to counterattack Ajātasattu.
Ajātasattu and Pasenadi fought a battle,
and Ajātasattu was victorious.
Defeated in battle,
King Pasenadi returned to his capital, Sāvatthī."
May 6, 2026
SN 3.14: Saṅgāma Sutta — A Battle (1) 2/3
Early in the morning many bhikkhus,
having taken their robes and bowls
and finished their almsround in Sāvatthī,
returned and approached the Blessed One.
After paying homage and sitting to one side, they said:
“Venerable Buddha,
King Ajātasattu of Magadha, son of Queen Videhā,
marched to Kāsi with the fourfold army
to attack King Pasenadi.
King Pasenadi also marched to Kāsi
with the fourfold army
to counterattack Ajātasattu.
They fought a battle,
and Ajātasattu was victorious.
Defeated in battle,
King Pasenadi returned to Sāvatthī.”
Early in the morning many bhikkhus,
having taken their robes and bowls
and finished their almsround in Sāvatthī,
returned and approached the Blessed One.
After paying homage and sitting to one side, they said:
“Venerable Buddha,
King Ajātasattu of Magadha, son of Queen Videhā,
marched to Kāsi with the fourfold army
to attack King Pasenadi.
King Pasenadi also marched to Kāsi
with the fourfold army
to counterattack Ajātasattu.
They fought a battle,
and Ajātasattu was victorious.
Defeated in battle,
King Pasenadi returned to Sāvatthī.”
May 7, 2026
SN 3.14: Saṅgāma Sutta — A Battle (1) 3/3
“Bhikkhus,
King Ajātasattu has bad friends, bad companions,
and bad associates.
But King Pasenadi has good friends, good companions,
and good associates.
Yet though defeated in battle,
King Pasenadi will go to sleep tonight with a troubled mind.”
Then the Blessed One recited this verse:
“Victory breeds hatred;
the defeated lie down in distress.
But one who has transcended victory and defeat,
peaceful in mind,
lies down at ease.”
“Bhikkhus,
King Ajātasattu has bad friends, bad companions,
and bad associates.
But King Pasenadi has good friends, good companions,
and good associates.
Yet though defeated in battle,
King Pasenadi will go to sleep tonight with a troubled mind.”
Then the Blessed One recited this verse:
“Victory breeds hatred;
the defeated lie down in distress.
But one who has transcended victory and defeat,
peaceful in mind,
lies down at ease.”
May 8, 2026
SN 3.15: Saṅgāma Sutta — A Battle (2) 1/3
While the Blessed One was dwelling at Sāvatthī,
King Ajātasattu of Magadha, son of Queen Videhā,
marched to Kāsi with the fourfold army
to attack King Pasenadi.
King Pasenadi marched to Kāsi
with the fourfold army
to counterattack Ajātasattu.
They fought a battle,
and this time King Pasenadi was victorious
and captured Ajātasattu alive."
While the Blessed One was dwelling at Sāvatthī,
King Ajātasattu of Magadha, son of Queen Videhā,
marched to Kāsi with the fourfold army
to attack King Pasenadi.
King Pasenadi marched to Kāsi
with the fourfold army
to counterattack Ajātasattu.
They fought a battle,
and this time King Pasenadi was victorious
and captured Ajātasattu alive."
May 9, 2026
SN 3.15: Saṅgāma Sutta — A Battle (2) 2/3
Then this thought occurred to King Pasenadi:
“I have done no harm to Ajātasattu,
yet he has harmed me.
But he is my nephew.
What if I were to confiscate his elephant corps, cavalry,
chariots, and infantry,
and then release him, sparing only his life?”
So King Pasenadi confiscated
his elephant corps, cavalry, chariots, and infantry,
and released him with his life spared."
Then this thought occurred to King Pasenadi:
“I have done no harm to Ajātasattu,
yet he has harmed me.
But he is my nephew.
What if I were to confiscate his elephant corps, cavalry,
chariots, and infantry,
and then release him, sparing only his life?”
So King Pasenadi confiscated
his elephant corps, cavalry, chariots, and infantry,
and released him with his life spared."
May 10, 2026
SN 3.15: Saṅgāma Sutta — A Battle (2) 3/3
Early in the morning many bhikkhus,
after finishing their almsround in Sāvatthī,
returned and informed the Blessed One of this matter.
Understanding the meaning of this,
the Blessed One recited these verses:
“A fool thinks,
‘Now it is my turn,’
so long as his evil deed has not ripened.
But when that evil deed ripens,
he falls into suffering.
One who kills another
creates one who will kill him.
One who conquers another
creates one who will conquer him.
One who insults another
creates one who will insult him.
One who harasses another
creates one who will harass him.”
Early in the morning many bhikkhus,
after finishing their almsround in Sāvatthī,
returned and informed the Blessed One of this matter.
Understanding the meaning of this,
the Blessed One recited these verses:
“A fool thinks,
‘Now it is my turn,’
so long as his evil deed has not ripened.
But when that evil deed ripens,
he falls into suffering.
One who kills another
creates one who will kill him.
One who conquers another
creates one who will conquer him.
One who insults another
creates one who will insult him.
One who harasses another
creates one who will harass him.”
May 11, 2026
SN 3.17: Appamāda Sutta — Heedfulness 1/2
At Sāvatthī,
King Pasenadi sat to one side and said to the Blessed One:
“Venerable Buddha,
is there a quality that brings benefit
both in this life and in the next?”
“Yes, great king,
there is a quality that brings benefit
both in this life and in the next.
It is heedfulness.
Just as all the footprints of other animals
fit within the footprint of the elephant,
and the elephant’s footprint is declared the largest,
so too heedfulness
is the quality that brings benefit
both in this life and in the next.”
Thus the Blessed One spoke."
At Sāvatthī,
King Pasenadi sat to one side and said to the Blessed One:
“Venerable Buddha,
is there a quality that brings benefit
both in this life and in the next?”
“Yes, great king,
there is a quality that brings benefit
both in this life and in the next.
It is heedfulness.
Just as all the footprints of other animals
fit within the footprint of the elephant,
and the elephant’s footprint is declared the largest,
so too heedfulness
is the quality that brings benefit
both in this life and in the next.”
Thus the Blessed One spoke."
May 12, 2026
SN 3.17: Appamāda Sutta — Heedfulness 2/2
Then the Blessed One recited this verse:
“One who desires unending happiness—
the wise praise heedfulness
in the making of merit.
The heedful and diligent person
gains two benefits:
benefit here and now,
and benefit in the future.”
Then the Blessed One recited this verse:
“One who desires unending happiness—
the wise praise heedfulness
in the making of merit.
The heedful and diligent person
gains two benefits:
benefit here and now,
and benefit in the future.”
May 13, 2026
SN 3.19: Aputtaka Sutta — Heirless (1) 1/5
At Sāvatthī,
King Pasenadi came to the Blessed One at midday.
“Venerable Buddha,
recently a wealthy man died in Sāvatthī.
He had no heirs,
so I have had his estate brought to the royal treasury.
There were eight million silver coins—
not to mention the gold.
Though he was extremely wealthy,
he ate stale rice and sour gruel,
wore coarse hempen rags three cubits long,
and rode about in a small, worn-out cart
with a leaf for a sunshade.”
At Sāvatthī,
King Pasenadi came to the Blessed One at midday.
“Venerable Buddha,
recently a wealthy man died in Sāvatthī.
He had no heirs,
so I have had his estate brought to the royal treasury.
There were eight million silver coins—
not to mention the gold.
Though he was extremely wealthy,
he ate stale rice and sour gruel,
wore coarse hempen rags three cubits long,
and rode about in a small, worn-out cart
with a leaf for a sunshade.”
May 14, 2026
SN 3.19: Aputtaka Sutta — Heirless (1) 2/5
“When a foolish person acquires great wealth,
he does not use it for his own happiness and well-being,
nor for that of his parents, wife and children,
servants, workers, or friends.
If wealth is not rightly used,
it may be taken by the king or by thieves,
burned by fire,
swept away by water,
or squandered by unloved heirs.
Wealth that is not rightly used
is wasted and becomes useless.”
“When a foolish person acquires great wealth,
he does not use it for his own happiness and well-being,
nor for that of his parents, wife and children,
servants, workers, or friends.
If wealth is not rightly used,
it may be taken by the king or by thieves,
burned by fire,
swept away by water,
or squandered by unloved heirs.
Wealth that is not rightly used
is wasted and becomes useless.”
May 15, 2026
SN 3.19: Aputtaka Sutta — Heirless (1) 3/5
“It is like a pond in a remote place,
with clear, cool, fresh water
and pleasant, shallow banks—
yet if no one drinks from it,
bathes in it,
or makes use of it,
that water is wasted and useless.
So too,
when a foolish person gains great wealth
and does not use it rightly,
that wealth is wasted
and becomes useless.”
“It is like a pond in a remote place,
with clear, cool, fresh water
and pleasant, shallow banks—
yet if no one drinks from it,
bathes in it,
or makes use of it,
that water is wasted and useless.
So too,
when a foolish person gains great wealth
and does not use it rightly,
that wealth is wasted
and becomes useless.”
May 16, 2026
SN 3.19: Aputtaka Sutta — Heirless (1) 4/5
“But when wealth is rightly used,
it is not taken by the king or by thieves,
burned by fire,
swept away by water,
or squandered by unloved heirs.
Wealth that is rightly used
is not wasted,
but becomes beneficial.
It is like a pond near a village,
with clear, cool, fresh water
and pleasant, shallow banks,
from which people drink,
bathe,
and make use of it.
That water is not wasted
but is put to good use.
So too,
wealth rightly used
is not wasted
but becomes beneficial.”
Thus the Blessed One spoke."
“But when wealth is rightly used,
it is not taken by the king or by thieves,
burned by fire,
swept away by water,
or squandered by unloved heirs.
Wealth that is rightly used
is not wasted,
but becomes beneficial.
It is like a pond near a village,
with clear, cool, fresh water
and pleasant, shallow banks,
from which people drink,
bathe,
and make use of it.
That water is not wasted
but is put to good use.
So too,
wealth rightly used
is not wasted
but becomes beneficial.”
Thus the Blessed One spoke."
May 17, 2026
SN 3.19: Aputtaka Sutta — Heirless (1) 5/5
Then the Blessed One recited this verse:
“As water in a lonely place
dries up when no one drinks it,
so the foolish person
uses wealth neither for himself
nor shares it with others.
But when a wise and awakened person
acquires great wealth,
he uses it for himself
and for what is needed.
Supporting his relatives,
such a noble person
incurs no blame
and goes to a heavenly realm.”
Then the Blessed One recited this verse:
“As water in a lonely place
dries up when no one drinks it,
so the foolish person
uses wealth neither for himself
nor shares it with others.
But when a wise and awakened person
acquires great wealth,
he uses it for himself
and for what is needed.
Supporting his relatives,
such a noble person
incurs no blame
and goes to a heavenly realm.”
May 18, 2026
SN 3.23: Loka Sutta — (Qualities of) the World
At Sāvatthī, King Pasenadi of Kosala approached the Blessed One, paid homage, and sat down to one side. He said:
“Venerable Buddha, how many things in this world give rise to harm, suffering, and displeasure?”
“Great King, when three things arise in the world, they give rise to harm, suffering, and displeasure. What three?
When greed arises, it gives rise to harm, suffering, and displeasure.
When hatred arises, it gives rise to harm, suffering, and displeasure.
When delusion arises, it gives rise to harm, suffering, and displeasure.
Great King, when these three qualities arise in the world, they give rise to harm, suffering, and displeasure.”
Then the Blessed One recited this verse:
Greed, hatred, and delusion
arise from a person of corrupt mind;
having arisen, they destroy that very person—
just as a reed, bearing fruit, destroys itself."
At Sāvatthī, King Pasenadi of Kosala approached the Blessed One, paid homage, and sat down to one side. He said:
“Venerable Buddha, how many things in this world give rise to harm, suffering, and displeasure?”
“Great King, when three things arise in the world, they give rise to harm, suffering, and displeasure. What three?
When greed arises, it gives rise to harm, suffering, and displeasure.
When hatred arises, it gives rise to harm, suffering, and displeasure.
When delusion arises, it gives rise to harm, suffering, and displeasure.
Great King, when these three qualities arise in the world, they give rise to harm, suffering, and displeasure.”
Then the Blessed One recited this verse:
Greed, hatred, and delusion
arise from a person of corrupt mind;
having arisen, they destroy that very person—
just as a reed, bearing fruit, destroys itself."
May 19, 2026
SN 3.24: Issattha Sutta — Archery Skills 1/8
At Sāvatthī, King Pasenadi sat down to one side and said:
“Venerable Buddha, to whom should a gift be given?”
“Great King, if there is confidence in the heart, one may give to anyone.”
“But, Venerable Buddha, to whom should a gift be given in order to yield great fruit?”
“Great King, the question ‘To whom should a gift be given?’ and the question ‘To whom should a gift be given so as to yield great fruit?’ are entirely different.
A gift given to one who is virtuous yields greater fruit than a gift given to one who is not virtuous.”
At Sāvatthī, King Pasenadi sat down to one side and said:
“Venerable Buddha, to whom should a gift be given?”
“Great King, if there is confidence in the heart, one may give to anyone.”
“But, Venerable Buddha, to whom should a gift be given in order to yield great fruit?”
“Great King, the question ‘To whom should a gift be given?’ and the question ‘To whom should a gift be given so as to yield great fruit?’ are entirely different.
A gift given to one who is virtuous yields greater fruit than a gift given to one who is not virtuous.”
May 20, 2026
SN 3.24: Issattha Sutta — Archery Skills 2/8
“Great King, now I will ask you a question. Answer as you see fit.
What do you think, Great King? When war is imminent and battle is about to break out, suppose there is a young noble warrior who is untrained, unskilled in the martial arts, undisciplined, trembling with fear, terrified, and one who would flee in panic like a coward. Would you bring such a man into battle? Could he be of any use?”
“No, Venerable Buddha. I would not bring him. Such a man would be of no use.”
“Great King, now I will ask you a question. Answer as you see fit.
What do you think, Great King? When war is imminent and battle is about to break out, suppose there is a young noble warrior who is untrained, unskilled in the martial arts, undisciplined, trembling with fear, terrified, and one who would flee in panic like a coward. Would you bring such a man into battle? Could he be of any use?”
“No, Venerable Buddha. I would not bring him. Such a man would be of no use.”
May 21, 2026
SN 3.24: Issattha Sutta — Archery Skills 3/8
“And what of young warriors from brahmin, merchant, or worker families who are likewise untrained, unskilled, undisciplined, fearful, terrified, and prone to fleeing in panic—would you bring them into battle? Could they be of any use?”
“No, Venerable Buddha. I would not bring them. Such men would be of no use.”
“And what of young warriors from brahmin, merchant, or worker families who are likewise untrained, unskilled, undisciplined, fearful, terrified, and prone to fleeing in panic—would you bring them into battle? Could they be of any use?”
“No, Venerable Buddha. I would not bring them. Such men would be of no use.”
May 22, 2026
SN 3.24: Issattha Sutta — Archery Skills 4/8
“But, Great King, suppose there is a young noble warrior who is well trained, skilled in the martial arts, disciplined, fearless, courageous, and not one to flee in panic. Would you bring such a man into battle? Could he be of use?”
“Yes, Venerable Buddha. I would bring him. Such a man would be of use.”
“But, Great King, suppose there is a young noble warrior who is well trained, skilled in the martial arts, disciplined, fearless, courageous, and not one to flee in panic. Would you bring such a man into battle? Could he be of use?”
“Yes, Venerable Buddha. I would bring him. Such a man would be of use.”
May 23, 2026
SN 3.24: Issattha Sutta — Archery Skills 5/8
“And what of young warriors from brahmin, merchant, or worker families who are well trained, skilled, disciplined, fearless, courageous, and not given to fleeing—would you bring them into battle? Could they be of use?”
“Yes, Venerable Buddha. I would bring them. Such men would be of use.”
“And what of young warriors from brahmin, merchant, or worker families who are well trained, skilled, disciplined, fearless, courageous, and not given to fleeing—would you bring them into battle? Could they be of use?”
“Yes, Venerable Buddha. I would bring them. Such men would be of use.”
May 24, 2026
SN 3.24: Issattha Sutta — Archery Skills 6/8
“So it is, Great King.
When someone goes forth from the household life into homelessness, regardless of the caste from which he comes, he abandons five things and acquires five things. And through these five, he gains great fruit.
What five does he abandon?
Sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt—these five he abandons.”
“So it is, Great King.
When someone goes forth from the household life into homelessness, regardless of the caste from which he comes, he abandons five things and acquires five things. And through these five, he gains great fruit.
What five does he abandon?
Sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt—these five he abandons.”
May 25, 2026
SN 3.24: Issattha Sutta — Archery Skills 7/8
“And what five does he acquire?
Virtue difficult to obtain without training,
concentration difficult to obtain without training,
wisdom difficult to obtain without training,
liberation difficult to obtain without training,
and the knowledge and vision of liberation difficult to obtain without training.
These five he acquires.
Having abandoned five and acquired five,
such a one bears excellent fruit.”
“And what five does he acquire?
Virtue difficult to obtain without training,
concentration difficult to obtain without training,
wisdom difficult to obtain without training,
liberation difficult to obtain without training,
and the knowledge and vision of liberation difficult to obtain without training.
These five he acquires.
Having abandoned five and acquired five,
such a one bears excellent fruit.”
May 26, 2026
SN 3.24: Issattha Sutta — Archery Skills 8/8
Then the Blessed One recited this verse:
A king intent on war
appoints a young warrior
skilled in archery,
endowed with endurance and strength—
not a coward merely because of noble birth.
So too should you
honor one who is composed and patient,
wise and of noble conduct,
even if he is of lowly birth.
Then the Blessed One recited this verse:
A king intent on war
appoints a young warrior
skilled in archery,
endowed with endurance and strength—
not a coward merely because of noble birth.
So too should you
honor one who is composed and patient,
wise and of noble conduct,
even if he is of lowly birth.
May 27, 2026
SN 3.25: Pabbatopama Sutta — The Simile of the Mountains 1/2
Just as mighty mountain ranges,
with rugged peaks piercing the sky,
advance in the four directions,
crushing all before them—
so too old age and death
crush all living beings.
Nobles and brahmins, workers and farmers,
outcastes and sweepers—
none escape this end.
All alike meet death.
Just as mighty mountain ranges,
with rugged peaks piercing the sky,
advance in the four directions,
crushing all before them—
so too old age and death
crush all living beings.
Nobles and brahmins, workers and farmers,
outcastes and sweepers—
none escape this end.
All alike meet death.
May 28, 2026
SN 3.25: Pabbatopama Sutta — The Simile of the Mountains 2/2
In this world, none can conquer
old age and death.
Not by elephant troops nor by chariots,
not by spells and incantations,
not even with wealth can it be bought.
Therefore, one who is faithful and wise,
discerning what is truly beneficial,
takes refuge in the Buddha, the Dhamma, and the Sangha.
Practicing the teaching in body, speech, and mind,
such a person is praised in this very life
and rejoices in a heavenly world hereafter.
In this world, none can conquer
old age and death.
Not by elephant troops nor by chariots,
not by spells and incantations,
not even with wealth can it be bought.
Therefore, one who is faithful and wise,
discerning what is truly beneficial,
takes refuge in the Buddha, the Dhamma, and the Sangha.
Practicing the teaching in body, speech, and mind,
such a person is praised in this very life
and rejoices in a heavenly world hereafter.
May 29, 2026
SN 4.8: Nandana Sutta — Delight
Thus have I heard.
At one time the Blessed One was dwelling at Sāvatthī in Anāthapiṇḍika’s Garden. Then Māra the Evil One approached the Blessed One and recited this verse:
One who has sons delights because of sons;
one who has cattle delights because of cattle.
A person’s delight arises from possessions—
one without possessions has no delight.
The Blessed One said:
One who has sons sorrows because of sons;
one who has cattle sorrows because of cattle.
A person’s sorrow arises from possessions—
one without possessions has no sorrow.
Then Māra thought, “The Blessed One knows me; the Tathagata knows me.” Distressed and disappointed, he vanished right there.
Thus have I heard.
At one time the Blessed One was dwelling at Sāvatthī in Anāthapiṇḍika’s Garden. Then Māra the Evil One approached the Blessed One and recited this verse:
One who has sons delights because of sons;
one who has cattle delights because of cattle.
A person’s delight arises from possessions—
one without possessions has no delight.
The Blessed One said:
One who has sons sorrows because of sons;
one who has cattle sorrows because of cattle.
A person’s sorrow arises from possessions—
one without possessions has no sorrow.
Then Māra thought, “The Blessed One knows me; the Tathagata knows me.” Distressed and disappointed, he vanished right there.
May 30, 2026
SN 4.13: Sakalika Sutta — The Stone Sliver (1/3)
Thus have I heard.
At one time the Blessed One was dwelling near Rājagaha, in the Maddakucchi Deer Park. On that occasion, a stone splinter pierced the Blessed One’s foot. He experienced severe pain—sharp, intense, piercing, distressing, and disagreeable.
Yet the Blessed One endured it mindful and clearly comprehending, unshaken and composed.
Having folded his outer robe in four, he lay down on his right side in the lion’s posture, placing one foot upon the other, mindful and fully aware.
Thus have I heard.
At one time the Blessed One was dwelling near Rājagaha, in the Maddakucchi Deer Park. On that occasion, a stone splinter pierced the Blessed One’s foot. He experienced severe pain—sharp, intense, piercing, distressing, and disagreeable.
Yet the Blessed One endured it mindful and clearly comprehending, unshaken and composed.
Having folded his outer robe in four, he lay down on his right side in the lion’s posture, placing one foot upon the other, mindful and fully aware.
May 31, 2026
SN 4.13: Sakalika Sutta — The Stone Sliver (2/3)
Then Māra the Evil One approached the Blessed One and recited this verse:
You lie there—
is your mind confused,
or are you intoxicated with poetry?
Have you nothing to do?
Alone in this remote place,
your face heavy with sleep—
who are you, lost in idle thought?
The Blessed One replied:
Though I lie here,
my mind is not confused,
nor am I intoxicated.
Having fulfilled my resolve,
I am free from sorrow.
Alone in this secluded place,
I lie down compassionate toward all beings.
An arrow is lodged in the hearts of beings;
they tremble and race with anxiety.
Even those struck by the arrow
fall asleep—
having removed the arrow,
why should I not sleep?
Then Māra the Evil One approached the Blessed One and recited this verse:
You lie there—
is your mind confused,
or are you intoxicated with poetry?
Have you nothing to do?
Alone in this remote place,
your face heavy with sleep—
who are you, lost in idle thought?
The Blessed One replied:
Though I lie here,
my mind is not confused,
nor am I intoxicated.
Having fulfilled my resolve,
I am free from sorrow.
Alone in this secluded place,
I lie down compassionate toward all beings.
An arrow is lodged in the hearts of beings;
they tremble and race with anxiety.
Even those struck by the arrow
fall asleep—
having removed the arrow,
why should I not sleep?
June 1, 2026
SN 4.13: Sakalika Sutta — The Stone Sliver (3/3)
When awake, I have no anxiety;
nor do I fail to sleep from fear.
I am not afflicted by day or night;
nowhere in the world
is there anything I fear.
Thus, compassionate toward all living beings,
I lie down here and sleep.
Then Māra thought, “The Blessed One knows me; the Tathāgata knows me.” Distressed and disappointed, he vanished right there.
When awake, I have no anxiety;
nor do I fail to sleep from fear.
I am not afflicted by day or night;
nowhere in the world
is there anything I fear.
Thus, compassionate toward all living beings,
I lie down here and sleep.
Then Māra thought, “The Blessed One knows me; the Tathāgata knows me.” Distressed and disappointed, he vanished right there.
June 2, 2026
SN 4.20: Rajja Sutta — Rulership (1/4)
Thus have I heard.
At one time the Blessed One was dwelling in a forest hut in the Himalayan region together with the Kosalans. While the Blessed One was alone in seclusion, this reflection arose in his mind:
“Is it possible to rule righteously—
without killing,
without causing others to kill,
without plundering,
without causing others to plunder,
without grieving,
and without causing others to grieve—
governing instead by Dhamma?”
Thus have I heard.
At one time the Blessed One was dwelling in a forest hut in the Himalayan region together with the Kosalans. While the Blessed One was alone in seclusion, this reflection arose in his mind:
“Is it possible to rule righteously—
without killing,
without causing others to kill,
without plundering,
without causing others to plunder,
without grieving,
and without causing others to grieve—
governing instead by Dhamma?”
June 3, 2026
SN 4.20: Rajja Sutta — Rulership (2/4)
Then Māra the Evil One, knowing the Blessed One’s reflection, approached him and said:
“Rule, Blessed One, rule! Govern righteously—
without killing,
without causing others to kill,
without plundering,
without causing others to plunder,
without grieving,
and without causing others to grieve—
govern by Dhamma!”
Then Māra the Evil One, knowing the Blessed One’s reflection, approached him and said:
“Rule, Blessed One, rule! Govern righteously—
without killing,
without causing others to kill,
without plundering,
without causing others to plunder,
without grieving,
and without causing others to grieve—
govern by Dhamma!”
June 4, 2026
SN 4.20: Rajja Sutta — Rulership (3/4)
“But Māra, what have you seen in me that you say:
Rule, Blessed One, rule! Govern righteously—
without killing,
without causing others to kill,
without plundering,
without causing others to plunder,
without grieving,
and without causing others to grieve—
govern by Dhamma.""
“Venerable Buddha, the Blessed One has developed,
cultivated, repeatedly practiced,
and firmly established the four bases of spiritual power.
If the Blessed One so wished, the Himalayas, king of mountains,
could become gold.”
“But Māra, what have you seen in me that you say:
Rule, Blessed One, rule! Govern righteously—
without killing,
without causing others to kill,
without plundering,
without causing others to plunder,
without grieving,
and without causing others to grieve—
govern by Dhamma.""
“Venerable Buddha, the Blessed One has developed,
cultivated, repeatedly practiced,
and firmly established the four bases of spiritual power.
If the Blessed One so wished, the Himalayas, king of mountains,
could become gold.”
June 5, 2026
SN 4.20: Rajja Sutta — Rulership (4/4)
Then the Blessed One recited this verse:
Even if an entire mountain were gold,
even if it were solid gold—
even twice as much—
it would not satisfy a single person.
Knowing this truth,
one should live balanced and composed,
in a manner fitting for one gone forth.
Knowing suffering
and the origin of suffering,
how could one be drawn to sensual pleasures?
Understanding that possession binds one to the world,
one should learn the way of restraint.
Then Māra thought, 'The Blessed One knows me; the Tathāgata knows me.' Distressed and disappointed, he vanished right there.
Then the Blessed One recited this verse:
Even if an entire mountain were gold,
even if it were solid gold—
even twice as much—
it would not satisfy a single person.
Knowing this truth,
one should live balanced and composed,
in a manner fitting for one gone forth.
Knowing suffering
and the origin of suffering,
how could one be drawn to sensual pleasures?
Understanding that possession binds one to the world,
one should learn the way of restraint.
Then Māra thought, 'The Blessed One knows me; the Tathāgata knows me.' Distressed and disappointed, he vanished right there.
June 6, 2026
SN 5.1: Alavikā Sutta — Sister Alavikā (1/2)
Thus have I heard.
At one time the Blessed One was dwelling at Sāvatthī in Anāthapiṇḍika’s Garden.
One morning, the bhikkhuni Alavikā dressed, took her bowl and robe, and entered Sāvatthī for alms. After her alms round and meal, she went to the Blind Men’s Grove to enter meditation.
Then Māra approached her, wishing to arouse fear, confusion, and terror in her, and to prevent her from entering concentration. He recited:
There is no escape from the world.
What is the use of meditation?
Enjoy sensual pleasures!
Do not regret it later.
Thus have I heard.
At one time the Blessed One was dwelling at Sāvatthī in Anāthapiṇḍika’s Garden.
One morning, the bhikkhuni Alavikā dressed, took her bowl and robe, and entered Sāvatthī for alms. After her alms round and meal, she went to the Blind Men’s Grove to enter meditation.
Then Māra approached her, wishing to arouse fear, confusion, and terror in her, and to prevent her from entering concentration. He recited:
There is no escape from the world.
What is the use of meditation?
Enjoy sensual pleasures!
Do not regret it later.
June 7, 2026
SN 5.1: Alavikā Sutta — Sister Alavikā (2/2)
Then the bhikkhuni Alavikā thought:
'Who is reciting this verse—human or non-human?'
And she understood:
'This is Māra the Evil One, seeking to arouse fear and prevent my meditation.'
Recognizing him as Māra, she replied:
There is an escape from the world;
through wisdom I have approached it.
Evil One, heedless one,
you do not know that state.
Sensual pleasures are like swords;
the five aggregates are like a butcher’s block.
What you call sensual delight
is repulsive to me.
Then the bhikkhuni Alavikā thought:
'Who is reciting this verse—human or non-human?'
And she understood:
'This is Māra the Evil One, seeking to arouse fear and prevent my meditation.'
Recognizing him as Māra, she replied:
There is an escape from the world;
through wisdom I have approached it.
Evil One, heedless one,
you do not know that state.
Sensual pleasures are like swords;
the five aggregates are like a butcher’s block.
What you call sensual delight
is repulsive to me.
June 8, 2026
SN 5.2: Soma Sutta — Soma/Mara Meets His Match/Sister Soma(1/2)
One morning, the bhikkhunī Soma dressed, took her bowl and robe, and entered Sāvatthī for alms. After her alms round and meal, she went to the Blind Men’s Grove to enter meditation.
Then Māra approached her, wishing to arouse fear, confusion, and terror, and recited:
That state so hard to attain—
attained by the sages—
cannot be reached
by a woman of little wisdom.
One morning, the bhikkhunī Soma dressed, took her bowl and robe, and entered Sāvatthī for alms. After her alms round and meal, she went to the Blind Men’s Grove to enter meditation.
Then Māra approached her, wishing to arouse fear, confusion, and terror, and recited:
That state so hard to attain—
attained by the sages—
cannot be reached
by a woman of little wisdom.
June 9, 2026
SN 5.2: Soma Sutta — Soma/Mara Meets His Match/Sister Soma(2/2)
Then the bhikkhuni Somā thought:
“Who recites this verse—human or non-human?”
And she understood:
'This is Māra the Evil One, seeking to obstruct my meditation.'
Recognizing him as Māra, she replied:
When the mind is well concentrated
and wisdom steadily matures,
when the Dhamma is rightly seen—
what does womanhood matter?
‘I am a woman,’
‘I am a man,’
‘I am something’—
only one who thinks thus
is fit for Māra to approach.
Then the bhikkhuni Somā thought:
“Who recites this verse—human or non-human?”
And she understood:
'This is Māra the Evil One, seeking to obstruct my meditation.'
Recognizing him as Māra, she replied:
When the mind is well concentrated
and wisdom steadily matures,
when the Dhamma is rightly seen—
what does womanhood matter?
‘I am a woman,’
‘I am a man,’
‘I am something’—
only one who thinks thus
is fit for Māra to approach.
June 10, 2026
SN 5.3: Gotamī Sutta — Kisāgotamī
At Sāvatthī.
One morning, the bhikkhuni Kisāgotamī dressed, took her bowl and robe, and entered Sāvatthī for alms. After her alms round and meal, she went to the Blind Men’s Grove and sat down at the foot of a tree.
Then Māra approached her, wishing to arouse fear, confusion, and terror, and to prevent her from entering concentration. He recited:
Why do you sit there with a sorrowful face,
as though your son had died?
Having entered the forest alone,
are you searching for a man?
Then Kisāgotamī thought:
'Who recites this verse—human or non-human?
This is Māra, seeking to arouse fear and obstruct my meditation.'
Recognizing him as Māra, she replied:
The death of my sons is a thing long past.
I seek no man.
I neither grieve nor weep,
nor do I fear you, friend.
All delight is shattered;
the mass of darkness is dispersed.
Having defeated the army of Death,
I dwell free from taints.
Then Māra thought, 'Kisāgotamī knows me.'
Distressed and disappointed, he vanished right there.
At Sāvatthī.
One morning, the bhikkhuni Kisāgotamī dressed, took her bowl and robe, and entered Sāvatthī for alms. After her alms round and meal, she went to the Blind Men’s Grove and sat down at the foot of a tree.
Then Māra approached her, wishing to arouse fear, confusion, and terror, and to prevent her from entering concentration. He recited:
Why do you sit there with a sorrowful face,
as though your son had died?
Having entered the forest alone,
are you searching for a man?
Then Kisāgotamī thought:
'Who recites this verse—human or non-human?
This is Māra, seeking to arouse fear and obstruct my meditation.'
Recognizing him as Māra, she replied:
The death of my sons is a thing long past.
I seek no man.
I neither grieve nor weep,
nor do I fear you, friend.
All delight is shattered;
the mass of darkness is dispersed.
Having defeated the army of Death,
I dwell free from taints.
Then Māra thought, 'Kisāgotamī knows me.'
Distressed and disappointed, he vanished right there.
June 11, 2026
SN 5.4: Vijaya Sutta — Vijaya
At Sāvatthī.
One morning, the bhikkhunī Vijaya dressed, took her bowl and robe, and entered Sāvatthī for alms. After her meal, she went into the forest and sat down at the foot of a tree.
Then Māra approached her, wishing to arouse fear and disturb her mind. He recited:
You are young and beautiful,
and I too am in the bloom of youth.
Come, noble lady—
let us enjoy the music of the fivefold ensemble.
Vijaya thought:
'This is Māra, seeking to obstruct my meditation.'
Recognizing him, she replied:
Forms, sounds, tastes, scents, and touches
that stir up delight—
take them all back.
They are no use to me, Māra.
This body—fragile, impure,
destined to break and decay—
I have seen as repulsive and burdensome.
I have uprooted craving for pleasure.
Whether beings dwell in the realm of form
or in the formless realm,
even refined attainments—
all darkness has been shattered.
Then Māra realized, 'Vijaya knows me,' and vanished in sorrow.
At Sāvatthī.
One morning, the bhikkhunī Vijaya dressed, took her bowl and robe, and entered Sāvatthī for alms. After her meal, she went into the forest and sat down at the foot of a tree.
Then Māra approached her, wishing to arouse fear and disturb her mind. He recited:
You are young and beautiful,
and I too am in the bloom of youth.
Come, noble lady—
let us enjoy the music of the fivefold ensemble.
Vijaya thought:
'This is Māra, seeking to obstruct my meditation.'
Recognizing him, she replied:
Forms, sounds, tastes, scents, and touches
that stir up delight—
take them all back.
They are no use to me, Māra.
This body—fragile, impure,
destined to break and decay—
I have seen as repulsive and burdensome.
I have uprooted craving for pleasure.
Whether beings dwell in the realm of form
or in the formless realm,
even refined attainments—
all darkness has been shattered.
Then Māra realized, 'Vijaya knows me,' and vanished in sorrow.
June 12, 2026
SN 5.5: Uppalavaṇṇā Sutta — Uppalavaṇṇā
At Sāvatthī.
One morning, the bhikkhuni Uppalavaṇṇā entered the forest and stood beneath a flowering sala tree.
Māra approached her and recited:
Beneath the blooming sala tree
you stand alone, bhikkhuni.
None equals your beauty.
Foolish woman—do you not fear rogues?
Recognizing Māra, she replied:
Even if a hundred rogues like you
were to come,
I would not tremble even the measure of a hair.
I stand alone—
yet I do not fear you, Māra.
I could vanish from sight,
enter your belly,
or stand between your brows—
and you would not see me.
I am master of my mind,
well developed in the bases of spiritual power.
Freed from every bond,
I do not fear you, friend.
Then Māra realized,
'The bhikkhuni Uppalavaṇṇā knows me.'
Distressed and dejected, he vanished right there.
At Sāvatthī.
One morning, the bhikkhuni Uppalavaṇṇā entered the forest and stood beneath a flowering sala tree.
Māra approached her and recited:
Beneath the blooming sala tree
you stand alone, bhikkhuni.
None equals your beauty.
Foolish woman—do you not fear rogues?
Recognizing Māra, she replied:
Even if a hundred rogues like you
were to come,
I would not tremble even the measure of a hair.
I stand alone—
yet I do not fear you, Māra.
I could vanish from sight,
enter your belly,
or stand between your brows—
and you would not see me.
I am master of my mind,
well developed in the bases of spiritual power.
Freed from every bond,
I do not fear you, friend.
Then Māra realized,
'The bhikkhuni Uppalavaṇṇā knows me.'
Distressed and dejected, he vanished right there.
June 13, 2026
SN 5.6: Cālā Sutta — Cālā
At Sāvatthī.
One morning, the bhikkhuni Cālā dressed, took her bowl and robe, and entered Sāvatthī for alms. Having returned from her alms round and finished her meal, she went into the forest and sat down at the foot of a tree.
Then Māra approached her and said:
“Bhikkhunī, in what do you not delight?”
“Friend, I do not delight in birth.”
Māra:
Why do you not delight in birth?
Is it not through birth
that one enjoys sensual pleasures?
Who has taught you
that birth is not to be rejoiced in?
Cālā:
For one who is born, there is death.
Through birth one encounters bondage, killing,
and the many forms of suffering.
Therefore I do not delight in birth.
The Buddha has taught the Dhamma,
the way that leads beyond birth.
By abandoning all suffering,
one may dwell in truth.
Beings abiding in the realm of form
and those abiding in the formless realm,
not understanding cessation,
are born again.
Then Māra realized,
'The bhikkhuni Cālā knows me.'
Distressed and dejected, he vanished right there.
At Sāvatthī.
One morning, the bhikkhuni Cālā dressed, took her bowl and robe, and entered Sāvatthī for alms. Having returned from her alms round and finished her meal, she went into the forest and sat down at the foot of a tree.
Then Māra approached her and said:
“Bhikkhunī, in what do you not delight?”
“Friend, I do not delight in birth.”
Māra:
Why do you not delight in birth?
Is it not through birth
that one enjoys sensual pleasures?
Who has taught you
that birth is not to be rejoiced in?
Cālā:
For one who is born, there is death.
Through birth one encounters bondage, killing,
and the many forms of suffering.
Therefore I do not delight in birth.
The Buddha has taught the Dhamma,
the way that leads beyond birth.
By abandoning all suffering,
one may dwell in truth.
Beings abiding in the realm of form
and those abiding in the formless realm,
not understanding cessation,
are born again.
Then Māra realized,
'The bhikkhuni Cālā knows me.'
Distressed and dejected, he vanished right there.
June 14, 2026
SN 5.7: Upacālā Sutta — Upacālā
At Sāvatthī.
One morning, the bhikkhuni Upacālā dressed, took her bowl and robe, and entered Sāvatthī for alms. Having returned from her alms round and finished her meal, she went into the forest and sat down at the foot of a tree.
Then Māra approached her and said:
“Bhikkhunī, where do you wish to be reborn?”
“Friend, I wish to be reborn nowhere.”
Māra:
Among the devas of the Tāvatiṁsa,
the devas of Yāma,
the devas of Tusita,
those who delight in creation,
and those who wield power over others’ creations—
if you set your mind there,
you will enjoy delight.
Upacālā:
The devas of the Tāvatiṁsa,
the devas of Yāma,
the devas of Tusita,
and those who delight in creation—
still bound by sensual pleasures,
they return again to Māra’s domain.
The whole world is ablaze;
the whole world is burning.
The whole world is engulfed in flames;
the whole world is trembling.
But there is that which is unshaken, unburning,
not resorted to by worldlings,
unreachable by Māra.
There my mind delights.
Then Māra realized,
'The bhikkhuni Upacālā knows me.'
Distressed and dejected, he vanished right there.
At Sāvatthī.
One morning, the bhikkhuni Upacālā dressed, took her bowl and robe, and entered Sāvatthī for alms. Having returned from her alms round and finished her meal, she went into the forest and sat down at the foot of a tree.
Then Māra approached her and said:
“Bhikkhunī, where do you wish to be reborn?”
“Friend, I wish to be reborn nowhere.”
Māra:
Among the devas of the Tāvatiṁsa,
the devas of Yāma,
the devas of Tusita,
those who delight in creation,
and those who wield power over others’ creations—
if you set your mind there,
you will enjoy delight.
Upacālā:
The devas of the Tāvatiṁsa,
the devas of Yāma,
the devas of Tusita,
and those who delight in creation—
still bound by sensual pleasures,
they return again to Māra’s domain.
The whole world is ablaze;
the whole world is burning.
The whole world is engulfed in flames;
the whole world is trembling.
But there is that which is unshaken, unburning,
not resorted to by worldlings,
unreachable by Māra.
There my mind delights.
Then Māra realized,
'The bhikkhuni Upacālā knows me.'
Distressed and dejected, he vanished right there.
June 15, 2026
SN 5.8: Sīsūpacālā Sutta — Sīsūpacālā
At Sāvatthī.
One morning, the bhikkhuni Sīsūpacālā dressed, took her bowl and robe, and entered Sāvatthī for alms. Having returned from her alms round and finished her meal, she went into the forest and sat down at the foot of a tree.
Then Māra approached her and said:
“Bhikkhuni, whose false teaching do you follow?”
“I follow no one’s false teaching.”
Māra:
Whose disciple are you, shaven-headed ascetic?
If you follow no sect at all,
why do you wander about?
Sīsūpacālā:
Those who follow false teachings
hold to wrong views.
I do not follow their doctrines;
they do not understand the Dhamma.
But here, there is the Son of the Shakyas,
the Awakened One, incomparable,
conqueror of all, subduer of Māra.
None in the world can conquer him.
Clinging to nothing,
freed from everything,
the One with vision who sees all,
having exhausted all karma,
liberated through the ending of grasping—
that Blessed One is my Teacher.
It is his Dhamma that I follow.
Then Māra realized,
'The bhikkhuni Sīsūpacālā knows me.'
Distressed and dejected, he vanished right there.
At Sāvatthī.
One morning, the bhikkhuni Sīsūpacālā dressed, took her bowl and robe, and entered Sāvatthī for alms. Having returned from her alms round and finished her meal, she went into the forest and sat down at the foot of a tree.
Then Māra approached her and said:
“Bhikkhuni, whose false teaching do you follow?”
“I follow no one’s false teaching.”
Māra:
Whose disciple are you, shaven-headed ascetic?
If you follow no sect at all,
why do you wander about?
Sīsūpacālā:
Those who follow false teachings
hold to wrong views.
I do not follow their doctrines;
they do not understand the Dhamma.
But here, there is the Son of the Shakyas,
the Awakened One, incomparable,
conqueror of all, subduer of Māra.
None in the world can conquer him.
Clinging to nothing,
freed from everything,
the One with vision who sees all,
having exhausted all karma,
liberated through the ending of grasping—
that Blessed One is my Teacher.
It is his Dhamma that I follow.
Then Māra realized,
'The bhikkhuni Sīsūpacālā knows me.'
Distressed and dejected, he vanished right there.
June 16, 2026
SN 5.9: Selā Sutta — Selā
At Sāvatthī.
One morning, the bhikkhuni Selā dressed, took her bowl and robe, and entered Sāvatthī for alms. Having returned from her alms round and finished her meal, she went into the forest and sat down at the foot of a tree.
Then Māra approached her, wishing to arouse fear, confusion, and terror, and to prevent her from entering concentration. He recited:
Who has created this illusion?
Where is the maker of this illusion?
From where has it arisen,
and where does it pass away?
Then Selā thought:
'Who is reciting this verse—human or non-human? This is Māra, seeking to arouse fear and obstruct my meditation.'
Recognizing him as Māra, she replied:
This illusion was not made by me,
nor was this suffering made by another.
It has arisen dependent on causes;
when those causes cease, it ceases.
Just as a seed sown in a field
grows dependent on soil and moisture,
sustained by these two conditions—
so too the aggregates, the eighteen elements,
and the six sense bases
arise dependent on causes;
when those causes cease, they cease.
Then Māra realized,
'The bhikkhuni Selā knows me.'
Distressed and dejected, he vanished right there.
At Sāvatthī.
One morning, the bhikkhuni Selā dressed, took her bowl and robe, and entered Sāvatthī for alms. Having returned from her alms round and finished her meal, she went into the forest and sat down at the foot of a tree.
Then Māra approached her, wishing to arouse fear, confusion, and terror, and to prevent her from entering concentration. He recited:
Who has created this illusion?
Where is the maker of this illusion?
From where has it arisen,
and where does it pass away?
Then Selā thought:
'Who is reciting this verse—human or non-human? This is Māra, seeking to arouse fear and obstruct my meditation.'
Recognizing him as Māra, she replied:
This illusion was not made by me,
nor was this suffering made by another.
It has arisen dependent on causes;
when those causes cease, it ceases.
Just as a seed sown in a field
grows dependent on soil and moisture,
sustained by these two conditions—
so too the aggregates, the eighteen elements,
and the six sense bases
arise dependent on causes;
when those causes cease, they cease.
Then Māra realized,
'The bhikkhuni Selā knows me.'
Distressed and dejected, he vanished right there.
June 17, 2026
SN 5.10: Vajirā Sutta — Vajirā
At Sāvatthī.
One morning, the bhikkhuni Vajirā dressed, took her bowl and robe, and entered Sāvatthī for alms. Having returned from her alms round and finished her meal, she went into the Blind Men’s Grove and sat down at the foot of a tree.
Then Māra approached her, wishing to arouse fear, confusion, and terror, and to distract her mind. He recited:
Who has created this being?
Where is the maker of this being?
From where has this being arisen,
and where does it pass away?
Then Vajirā thought:
'Who is reciting this verse—human or non-human? This is Māra, seeking to arouse fear and prevent me from entering concentration.'
Recognizing him as Māra, she replied:
Why do you assume a ‘being,’ Māra?
Have you grasped a wrong view?
This is merely a heap of formations;
no being is found here.
Just as when parts are assembled
the word ‘chariot’ is used,
so when the five aggregates exist
the convention ‘being’ is spoken.
Only suffering arises,
suffering stands and passes away.
Nothing but suffering arises;
nothing but suffering ceases.
Then Māra realized,
'The bhikkhuni Vajirā knows me.'
Distressed and dejected, he vanished right there.
At Sāvatthī.
One morning, the bhikkhuni Vajirā dressed, took her bowl and robe, and entered Sāvatthī for alms. Having returned from her alms round and finished her meal, she went into the Blind Men’s Grove and sat down at the foot of a tree.
Then Māra approached her, wishing to arouse fear, confusion, and terror, and to distract her mind. He recited:
Who has created this being?
Where is the maker of this being?
From where has this being arisen,
and where does it pass away?
Then Vajirā thought:
'Who is reciting this verse—human or non-human? This is Māra, seeking to arouse fear and prevent me from entering concentration.'
Recognizing him as Māra, she replied:
Why do you assume a ‘being,’ Māra?
Have you grasped a wrong view?
This is merely a heap of formations;
no being is found here.
Just as when parts are assembled
the word ‘chariot’ is used,
so when the five aggregates exist
the convention ‘being’ is spoken.
Only suffering arises,
suffering stands and passes away.
Nothing but suffering arises;
nothing but suffering ceases.
Then Māra realized,
'The bhikkhuni Vajirā knows me.'
Distressed and dejected, he vanished right there.
June 18, 2026
SN 7.1: Dhanañjaanii Sutta — Dhanañjaani (1/3)
At Rājagaha, in the Bamboo Grove, the Squirrels’ Sanctuary.
At that time the brahmin lady Dhanañjaani of the Bhāradvāja clan had gone for refuge to the Buddha, the Dhamma, and the Sangha, and possessed faith in them.
While preparing the evening meal for a brahmin of the Bhāradvāja clan, she exclaimed three times:
“Homage to the Blessed One, the Arahant, the Perfectly Awakened One!
Homage to the Dhamma!
Homage to the Sangha!”
Hearing this, the brahmin became angry and said:
“Woman, I must speak with that ascetic about whom you speak so highly!”
Dhanañjaani replied:
“Brahmin, there is no one in this world who can dispute with the Blessed One, the Arahant, the Perfectly Awakened One—
not god, human, Māra, Brahmā, ascetic, or brahmin.
Go and see for yourself.”
At Rājagaha, in the Bamboo Grove, the Squirrels’ Sanctuary.
At that time the brahmin lady Dhanañjaani of the Bhāradvāja clan had gone for refuge to the Buddha, the Dhamma, and the Sangha, and possessed faith in them.
While preparing the evening meal for a brahmin of the Bhāradvāja clan, she exclaimed three times:
“Homage to the Blessed One, the Arahant, the Perfectly Awakened One!
Homage to the Dhamma!
Homage to the Sangha!”
Hearing this, the brahmin became angry and said:
“Woman, I must speak with that ascetic about whom you speak so highly!”
Dhanañjaani replied:
“Brahmin, there is no one in this world who can dispute with the Blessed One, the Arahant, the Perfectly Awakened One—
not god, human, Māra, Brahmā, ascetic, or brahmin.
Go and see for yourself.”
June 19, 2026
SN 7.1: Dhanañjaanii Sutta — Dhanañjaani (2/3)
The brahmin approached the Buddha, exchanged courteous greetings, and recited:
What must one kill to live happily?
What must one kill to sorrow no more?
Of what single thing, Gotama,
do you approve the killing?
The Blessed One replied:
By killing anger one lives happily.
By killing anger one sorrows no more.
Anger has a poisoned root and honeyed tip;
the noble praise its destruction.
When that is slain, one sorrows no more.
The brahmin approached the Buddha, exchanged courteous greetings, and recited:
What must one kill to live happily?
What must one kill to sorrow no more?
Of what single thing, Gotama,
do you approve the killing?
The Blessed One replied:
By killing anger one lives happily.
By killing anger one sorrows no more.
Anger has a poisoned root and honeyed tip;
the noble praise its destruction.
When that is slain, one sorrows no more.
June 20, 2026
SN 7.1: Dhanañjaanii Sutta — Dhanañjaani (3/3)
Hearing this, the brahmin said:
“Excellent, Master Gotama! Excellent!
Just as one might raise what has been overturned,
reveal what was hidden,
point out the way to one who is lost,
or bring a lamp into the darkness so that those with eyes may see—
so has Master Gotama made the Dhamma clear in many ways.
I go for refuge to the Buddha, the Dhamma, and the Sangha.
May I receive the going forth and full ordination in this Dhamma and Discipline.”
He went forth under the Blessed One and received full ordination.
Before long, dwelling alone, diligent, ardent, and resolute, he realized for himself the unsurpassed goal of the holy life:
“Birth is ended, the holy life fulfilled,
what had to be done is done;
there is no more coming to any state of being.”
And that brahmin of the Bhāradvāja clan became one of the arahants.
Hearing this, the brahmin said:
“Excellent, Master Gotama! Excellent!
Just as one might raise what has been overturned,
reveal what was hidden,
point out the way to one who is lost,
or bring a lamp into the darkness so that those with eyes may see—
so has Master Gotama made the Dhamma clear in many ways.
I go for refuge to the Buddha, the Dhamma, and the Sangha.
May I receive the going forth and full ordination in this Dhamma and Discipline.”
He went forth under the Blessed One and received full ordination.
Before long, dwelling alone, diligent, ardent, and resolute, he realized for himself the unsurpassed goal of the holy life:
“Birth is ended, the holy life fulfilled,
what had to be done is done;
there is no more coming to any state of being.”
And that brahmin of the Bhāradvāja clan became one of the arahants.
June 21, 2026
SN 7.2: Akkosa Sutta — Insult (1/3)
At Rājagaha, in the Bamboo Grove, the Squirrels’ Sanctuary.
The brahmin Akkosa Bhāradvāja heard that a member of his clan had gone forth under the ascetic Gotama. Angry and displeased, he approached the Buddha and abused and reviled him with harsh words.
The Blessed One said:
“Brahmin, do your friends and relatives visit you?”
“Yes, Master Gotama, sometimes they do.”
“When they come, do you offer them food and refreshments?”
“Yes.”
“And if they do not accept it, to whom does it belong?”
“If they do not accept it, it remains mine.”
“So too, brahmin:
You abuse us who do not abuse;
you are angry with us who are not angry;
you quarrel with us who do not quarrel.
We do not accept it.
It remains yours, brahmin. It is all yours.”
At Rājagaha, in the Bamboo Grove, the Squirrels’ Sanctuary.
The brahmin Akkosa Bhāradvāja heard that a member of his clan had gone forth under the ascetic Gotama. Angry and displeased, he approached the Buddha and abused and reviled him with harsh words.
The Blessed One said:
“Brahmin, do your friends and relatives visit you?”
“Yes, Master Gotama, sometimes they do.”
“When they come, do you offer them food and refreshments?”
“Yes.”
“And if they do not accept it, to whom does it belong?”
“If they do not accept it, it remains mine.”
“So too, brahmin:
You abuse us who do not abuse;
you are angry with us who are not angry;
you quarrel with us who do not quarrel.
We do not accept it.
It remains yours, brahmin. It is all yours.”
June 22, 2026
SN 7.2: Akkosa Sutta — Insult (2/3)
"Whoever returns insult to one who is insulting,
returns taunts to one who is taunting,
returns a berating to one who is berating,
is said to be exchanging with one another,
sharing company with that person.
But I am neither exchanging nor sharing your company,
Brahmin. It's all yours.
How can anger arise in one who is angerless,
In the tamed one of righteous living,
In one liberated by perfect knowledge,
In the Stable One who abides in peace?
One who retaliates with anger
against one who is angry
is the worse of the two.
But one who does not retaliate
wins a battle hard to win.
He works for the welfare of both—
himself and the other—
when, knowing the other is angry,
he remains mindful and calm.
The ignorant regard him as a fool—
but only because they do not know the truth."
"Whoever returns insult to one who is insulting,
returns taunts to one who is taunting,
returns a berating to one who is berating,
is said to be exchanging with one another,
sharing company with that person.
But I am neither exchanging nor sharing your company,
Brahmin. It's all yours.
How can anger arise in one who is angerless,
In the tamed one of righteous living,
In one liberated by perfect knowledge,
In the Stable One who abides in peace?
One who retaliates with anger
against one who is angry
is the worse of the two.
But one who does not retaliate
wins a battle hard to win.
He works for the welfare of both—
himself and the other—
when, knowing the other is angry,
he remains mindful and calm.
The ignorant regard him as a fool—
but only because they do not know the truth."
June 23, 2026
SN 7.2: Akkosa Sutta — Insult (3/3)
Hearing this, Akkosa Bhāradvāja said:
“Excellent, Master Gotama!
I go for refuge to the Buddha, the Dhamma, and the Sangha.
May I receive the going forth and full ordination.”
He went forth and, before long, dwelling alone and diligent, realized:
“Birth is ended, the holy life fulfilled,
what had to be done is done;
there is no more coming to any state of being.”
Akkosa Bhāradvāja became an arahant.
Hearing this, Akkosa Bhāradvāja said:
“Excellent, Master Gotama!
I go for refuge to the Buddha, the Dhamma, and the Sangha.
May I receive the going forth and full ordination.”
He went forth and, before long, dwelling alone and diligent, realized:
“Birth is ended, the holy life fulfilled,
what had to be done is done;
there is no more coming to any state of being.”
Akkosa Bhāradvāja became an arahant.
June 24, 2026
SN 7.6: Jata Sutta — The Tangle (1/2)
At Sāvatthī.
The brahmin Jatā Bhāradvāja approached the Blessed One and recited:
Within is tangled, without is tangled;
this generation is entangled like a knotted thread.
Gotama, who can disentangle this tangle?
The Blessed One replied:
One established in virtue,
possessing wisdom,
well collected and mindful,
diligent and discerning—
such a bhikkhu
can disentangle this tangle.
At Sāvatthī.
The brahmin Jatā Bhāradvāja approached the Blessed One and recited:
Within is tangled, without is tangled;
this generation is entangled like a knotted thread.
Gotama, who can disentangle this tangle?
The Blessed One replied:
One established in virtue,
possessing wisdom,
well collected and mindful,
diligent and discerning—
such a bhikkhu
can disentangle this tangle.
June 25, 2026
SN 7.6: Jata Sutta — The Tangle (2/2)
When craving, hatred, and delusion are abandoned,
then the tangle is cut.
Where name-and-form cease without remainder,
along with contact and perception—
there the tangle ends.
The brahmin went forth and, before long, realized arahantship:
“Birth is ended, the holy life fulfilled,
what had to be done is done;
there is no more coming to any state of being.”
Venerable Bhāradvāja became one of the arahants.
When craving, hatred, and delusion are abandoned,
then the tangle is cut.
Where name-and-form cease without remainder,
along with contact and perception—
there the tangle ends.
The brahmin went forth and, before long, realized arahantship:
“Birth is ended, the holy life fulfilled,
what had to be done is done;
there is no more coming to any state of being.”
Venerable Bhāradvāja became one of the arahants.
June 26, 2026
SN 7.11: Kasi Bhāradvāja Sutta:Discourse to Bharadvaja, the Farmer(1/3)
At Ekanāḷā, in Dakkhiṇāgiri of Magadha.
During the sowing season, the brahmin Kāsi Bhāradvāja had five hundred ploughs yoked.
The Blessed One went for alms and stood nearby as food was being distributed.
The brahmin said:
“I plough and sow, ascetic, and having ploughed and sown, I eat.
You too should plough and sow; then you may eat.”
The Blessed One replied:
“I too, brahmin, plough and sow; and having ploughed and sown, I eat.”
At Ekanāḷā, in Dakkhiṇāgiri of Magadha.
During the sowing season, the brahmin Kāsi Bhāradvāja had five hundred ploughs yoked.
The Blessed One went for alms and stood nearby as food was being distributed.
The brahmin said:
“I plough and sow, ascetic, and having ploughed and sown, I eat.
You too should plough and sow; then you may eat.”
The Blessed One replied:
“I too, brahmin, plough and sow; and having ploughed and sown, I eat.”
June 27, 2026
SN 7.11: Kasi Bhāradvāja Sutta: Discourse to Bharadvaja, the Farmer (2/3)
The Blessed One said:
Faith is my seed;
practice the rain;
wisdom my yoke and plough.
Modesty is the pole;
mind the harness;
mindfulness my ploughshare and goad.
Guarded in body and speech,
moderate in food,
truth is my weeding hook,
and composure my release.
Diligence is my plough-ox
carrying me to Nirvana—
from which one does not return to sorrow.
Such is the farming
that yields the deathless fruit;
having done this farming,
one is freed from all suffering.
The brahmin offered milk-rice in a golden bowl.
The Blessed One said:
Faith is my seed;
practice the rain;
wisdom my yoke and plough.
Modesty is the pole;
mind the harness;
mindfulness my ploughshare and goad.
Guarded in body and speech,
moderate in food,
truth is my weeding hook,
and composure my release.
Diligence is my plough-ox
carrying me to Nirvana—
from which one does not return to sorrow.
Such is the farming
that yields the deathless fruit;
having done this farming,
one is freed from all suffering.
The brahmin offered milk-rice in a golden bowl.
June 28, 2026
SN 7.11: Kasi Bhāradvāja Sutta: Discourse to Bharadvaja, the Farmer (3/3)
The Blessed One said:
“Brahmin, I do not partake of food obtained through reciting verses.
This is not the practice of those who see rightly.
The Enlightened Ones do not accept such food.
This is the rule for those who live by the Dhamma.”
The brahmin went forth and, before long, realized:
“Birth is ended, the holy life fulfilled,
what had to be done is done;
there is no more coming to any state of being.”
And Kāsi Bhāradvāja became an arahant.
The Blessed One said:
“Brahmin, I do not partake of food obtained through reciting verses.
This is not the practice of those who see rightly.
The Enlightened Ones do not accept such food.
This is the rule for those who live by the Dhamma.”
The brahmin went forth and, before long, realized:
“Birth is ended, the holy life fulfilled,
what had to be done is done;
there is no more coming to any state of being.”
And Kāsi Bhāradvāja became an arahant.
From the first 100-Day of the 2nd 1,000-Day Practice, we will be reading the Saṁyutta Nikaya from the Pali canon. The texts have been selected from the website "Access to Insight" (https://www.accesstoinsight.org). This version is a translation of the Korean interpretation of the original text. It was translated by the Jungto International Translation Team.
Vows of the Jungto Practitioner
Our modern civilization is facing serious crises. People are losing their humanity, communities are disintegrating, and the natural environment is being destroyed. We look to the teachings of the Buddha to find solutions to these problems.
We base our perspective of the world on the Law of Dependent Origination.
As this exists, that exists, and if this ceases to exist that will also cease to exist. This is the state of things as they are. Since everything is interdependent, your survival means my survival and your happiness leads to my happiness. Based on the Law of Dependent Origination, we pursue the path we can travel together in happiness. Just as a variety of flowers makes a garden, the diversity of people creates harmony and balance. We wish to build a new civilization in which love overcomes jealousy and envy; harmony triumphs over confrontation and competition; and peace prevails over conflict and war.
We take the Buddha and bodhisattvas as models for our own lives.
Following in the footsteps of the Buddha, who lived an austere life with only one set of robes and one alms bowl, we assume the mindset of a practitioner by eating, dressing, and living humbly, free from all worldly hindrances. Furthermore, we aspire to become practitioners who help those who are suffering. We vow to carry on the aspirations of the Mahayana bodhisattvas who embraced the suffering of the world as their own and willingly cast themselves into the world to save all sentient beings.
We uphold the principles of non-ego, non-possession and non-obstinacy in our practice.
By changing our perspectives and freeing ourselves from our obsessions, we vow to surrender our egos, possessions and obstinacy to become bodhisattvas who solely cater to the needs of sentient beings. By changing our mindset, we aim to become free of attachment and suffering.
Furthermore, we vow to overcome the crises our civilization faces by creating Jungto, a world in which individuals are happy (pure heart), communities are peaceful (good friends), and the natural environment is preserved (a clean Earth).
Objectives of the 2nd 1000-Day Practice
1. We become free from suffering and benefit others and the world.
2. We participate in activities that balance practice and social engagement.
3. We expand the Jungto Dharma School to foster Jungto practitioners.
4. We actively spread the Dharma to the younger generation and people worldwide.
5. We promote happiness for everyone by running Happiness School programs.
6. We contribute to world peace by establishing peace on the Korean Peninsula.
7. We promote a lifestyle of consuming less to overcome the climate crisis.
8. We expand our efforts worldwide to eradicate hunger, disease, and illiteracy.
9. We carry out community-based initiatives to create a happier world.
10. We create a new civilization built on sharing and solidarity.
The Mindset of a Practitioner
1. I choose to be generous rather than be greedy.
2. I choose to smile rather than get angry.
3. I choose to love rather than hate.
4. I choose to understand rather than want to be understood.
5. I choose to help rather than receive help.
6. I choose to be grateful rather than complain.
7. I choose to be humble rather than be arrogant.
8. I choose to be confident rather than be servile.
9. I choose to be thrifty rather than be extravagant.
10. I choose to own my life and be happy.
The Four Great Vows
I vow to build Jungto, a land where no sentient beings suffer.
I vow to end all suffering and afflictions through practice.
I vow to learn all of the Buddha’s teachings.
I vow to attain Buddhahood together with all sentient beings.
10. Sharing
Recognize your state of mind and feelings
during today’s practice
and write them down.
Donate
Donating more than
a dollar every day
Volunteer
Performing at least
one act of kindness every day
Write your personal practice statement.
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