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100-Day Practice
May 11, 2025
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1-8th 100-Day Practice
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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
1st 1000-Day Practice - The Mindset of a Practitioner
- The Four Great Vows
- Sharing
Personal practice statement
100-Day Practice
We will begin the 84th day of the 8th 100-Day
of the 1st 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.
Chamhoe (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.
Meditation
Daily Reading
Read today's daily reading three times.
February 16, 2025
AN 6.16: Nakula Sutta — Nakula's Parents 5/5
Then, soon after Nakula’s father, the householder, had recovered from being sick, not long after his recovery from his illness, he went leaning on a stick to the Buddha.
On arrival, having bowed down to the Buddha, he sat to one side. As he was sitting there, the Buddha said to him, “It is your gain, your great gain, householder, that you have Nakula’s mother—sympathetic and wishing for your welfare—as your counselor and instructor."
"To the extent that I have white-clad householder female disciples who act fully in accordance with the precepts, she is one of them."
"To the extent that I have white-clad householder female disciples who attain inner tranquility of mind, she is one of them."
"To the extent that I have white-clad householder female disciples who reach firm ground in this Doctrine and Discipline, attain a firm foothold, attain consolation, overcome their doubts, dispel their perplexity, reach fearlessness, and gain independence from others with regard to the Teacher’s message, she is one of them."
"It is your gain, your great gain, householder, that you have Nakula’s mother—sympathetic and wishing for your welfare—as your counselor and instructor.”
Then, soon after Nakula’s father, the householder, had recovered from being sick, not long after his recovery from his illness, he went leaning on a stick to the Buddha.
On arrival, having bowed down to the Buddha, he sat to one side. As he was sitting there, the Buddha said to him, “It is your gain, your great gain, householder, that you have Nakula’s mother—sympathetic and wishing for your welfare—as your counselor and instructor."
"To the extent that I have white-clad householder female disciples who act fully in accordance with the precepts, she is one of them."
"To the extent that I have white-clad householder female disciples who attain inner tranquility of mind, she is one of them."
"To the extent that I have white-clad householder female disciples who reach firm ground in this Doctrine and Discipline, attain a firm foothold, attain consolation, overcome their doubts, dispel their perplexity, reach fearlessness, and gain independence from others with regard to the Teacher’s message, she is one of them."
"It is your gain, your great gain, householder, that you have Nakula’s mother—sympathetic and wishing for your welfare—as your counselor and instructor.”
February 17, 2025
AN 6.19: Maranassati Sutta – Mindfulness of Death (1) 1/10
I have heard that at one time the Buddha was staying at Nadika, in the Brick Hall.
There he addressed the monks, "Monks!"
"Yes, Awakened One," the monks replied.
The Buddha said, "Mindfulness of death, when developed and pursued, is of great fruit and great benefit. It gains a footing in the Deathless, has the Deathless as its final end. Therefore you should develop mindfulness of death."
When this was said, a certain monk addressed the Buddha, "I already develop mindfulness of death."
I have heard that at one time the Buddha was staying at Nadika, in the Brick Hall.
There he addressed the monks, "Monks!"
"Yes, Awakened One," the monks replied.
The Buddha said, "Mindfulness of death, when developed and pursued, is of great fruit and great benefit. It gains a footing in the Deathless, has the Deathless as its final end. Therefore you should develop mindfulness of death."
When this was said, a certain monk addressed the Buddha, "I already develop mindfulness of death."
February 18, 2025
AN 6.19: Maranassati Sutta – Mindfulness of Death (1) 2/10
"And how do you develop mindfulness of death?"
"I think, 'O, that I might live for a day and night, that I might attend to the Buddha's instructions. I would have accomplished a great deal.' This is how I develop mindfulness of death."
"And how do you develop mindfulness of death?"
"I think, 'O, that I might live for a day and night, that I might attend to the Buddha's instructions. I would have accomplished a great deal.' This is how I develop mindfulness of death."
February 19, 2025
AN 6.19: Maranassati Sutta – Mindfulness of Death (1) 3/10
Then another monk addressed the Buddha,
“I, too, already develop mindfulness of death.”
"And how do you develop mindfulness of death?"
"I think, 'O, that I might live for a day, that I might attend to the Buddha's instructions. I would have accomplished a great deal.' This is how I develop mindfulness of death."
Then another monk addressed the Buddha,
“I, too, already develop mindfulness of death.”
"And how do you develop mindfulness of death?"
"I think, 'O, that I might live for a day, that I might attend to the Buddha's instructions. I would have accomplished a great deal.' This is how I develop mindfulness of death."
February 20, 2025
AN 6.19: Maranassati Sutta – Mindfulness of Death (1) 4/10
Then another monk addressed the Buddha,
"I, too, develop mindfulness of death."...
"I think, 'O, that I might live for the interval that it takes to eat a meal, that I might attend to the Buddha's instructions. I would have accomplished a great deal.' ..."
Then another monk addressed the Buddha,
"I, too, develop mindfulness of death."...
"I think, 'O, that I might live for the interval that it takes to eat a meal, that I might attend to the Buddha's instructions. I would have accomplished a great deal.' ..."
February 21, 2025
AN 6.19: Maranassati Sutta – Mindfulness of Death (1) 5/10
Then another monk addressed the Buddha,
"I, too, develop mindfulness of death." ...
"I think, 'O, that I might live for the interval that it takes to swallow having chewed up four morsels of food, that I might attend to the Buddha's instructions. I would have accomplished a great deal.' ..."
Then another monk addressed the Buddha,
"I, too, develop mindfulness of death." ...
"I think, 'O, that I might live for the interval that it takes to swallow having chewed up four morsels of food, that I might attend to the Buddha's instructions. I would have accomplished a great deal.' ..."
February 22, 2025
AN 6.19: Maranassati Sutta – Mindfulness of Death (1) 6/10
Then another monk addressed the Buddha,
"I, too, develop mindfulness of death." ...
"I think, 'O, that I might live for the interval that it takes to swallow having chewed up one morsel of food, that I might attend to the Buddha's instructions. I would have accomplished a great deal.' ..."
Then another monk addressed the Buddha,
"I, too, develop mindfulness of death." ...
"I think, 'O, that I might live for the interval that it takes to swallow having chewed up one morsel of food, that I might attend to the Buddha's instructions. I would have accomplished a great deal.' ..."
February 23, 2025
AN 6.19: Maranassati Sutta – Mindfulness of Death (1) 7/10
Then another monk addressed the Buddha,
"I, too, develop mindfulness of death." ...
"I think, 'O, that I might live for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Buddha's instructions. I would have accomplished a great deal.' This is how I develop mindfulness of death."
Then another monk addressed the Buddha,
"I, too, develop mindfulness of death." ...
"I think, 'O, that I might live for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Buddha's instructions. I would have accomplished a great deal.' This is how I develop mindfulness of death."
February 24, 2025
AN 6.19: Maranassati Sutta – Mindfulness of Death (1) 8/10
When this was said, the Buddha addressed the monks.
"Whoever develops mindfulness of death, thinking, 'O, that I might live for a day and night... for a day... for the interval that it takes to eat a meal... for the interval that it takes to swallow having chewed up four morsels of food, that I might attend to the Buddha's instructions. I would have accomplished a great deal' — they are said to dwell heedlessly. They develop mindfulness of death slowly for the sake of ending the taints."
When this was said, the Buddha addressed the monks.
"Whoever develops mindfulness of death, thinking, 'O, that I might live for a day and night... for a day... for the interval that it takes to eat a meal... for the interval that it takes to swallow having chewed up four morsels of food, that I might attend to the Buddha's instructions. I would have accomplished a great deal' — they are said to dwell heedlessly. They develop mindfulness of death slowly for the sake of ending the taints."
February 25, 2025
AN 6.19: Maranassati Sutta – Mindfulness of Death (1) 9/10
"But whoever develops mindfulness of death, thinking, 'O, that I might live for the interval that it takes to swallow having chewed up one morsel of food... for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Buddha's instructions. I would have accomplished a great deal' — they are said to dwell heedfully. They develop mindfulness of death acutely for the sake of ending the taints."
"But whoever develops mindfulness of death, thinking, 'O, that I might live for the interval that it takes to swallow having chewed up one morsel of food... for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Buddha's instructions. I would have accomplished a great deal' — they are said to dwell heedfully. They develop mindfulness of death acutely for the sake of ending the taints."
February 26, 2025
AN 6.19: Maranassati Sutta – Mindfulness of Death (1) 10/10
"Therefore you should train yourselves: 'We will dwell heedfully. We will develop mindfulness of death acutely for the sake of ending the taints.' That is how you should train yourselves."
That is what the Buddha said.
Gratified, the monks delighted in the Buddha's words.
"Therefore you should train yourselves: 'We will dwell heedfully. We will develop mindfulness of death acutely for the sake of ending the taints.' That is how you should train yourselves."
That is what the Buddha said.
Gratified, the monks delighted in the Buddha's words.
February 27, 2025
AN 6.20: Maranassati Sutta – Mindfulness of Death (2) 1/10
I have heard that at one time the Buddha was staying at Nadika, in the Brick Hall.
There he addressed the monks, "Monks, mindfulness of death—when developed and pursued—is of great fruit and great benefit. It gains a footing in the Deathless, has the Deathless as its final end. And how is mindfulness of death developed and pursued so that it is of great fruit and great benefit, gains a footing in the Deathless, and has the Deathless as its final end?"
I have heard that at one time the Buddha was staying at Nadika, in the Brick Hall.
There he addressed the monks, "Monks, mindfulness of death—when developed and pursued—is of great fruit and great benefit. It gains a footing in the Deathless, has the Deathless as its final end. And how is mindfulness of death developed and pursued so that it is of great fruit and great benefit, gains a footing in the Deathless, and has the Deathless as its final end?"
February 28, 2025
AN 6.20: Maranassati Sutta – Mindfulness of Death (2) 2/10
"There is the case where a monk, as day departs and night returns, reflects: 'Many are the possible causes of my death. A snake might bite me, a scorpion might sting me, a centipede might bite me. That would be how my death would come about. That would be an obstruction for me. Stumbling, I might fall; my food, digested, might trouble me; my bile might be provoked, my phlegm... piercing wind forces in the body might be provoked. That would be how my death would come about. That would be an obstruction for me.'"
"There is the case where a monk, as day departs and night returns, reflects: 'Many are the possible causes of my death. A snake might bite me, a scorpion might sting me, a centipede might bite me. That would be how my death would come about. That would be an obstruction for me. Stumbling, I might fall; my food, digested, might trouble me; my bile might be provoked, my phlegm... piercing wind forces in the body might be provoked. That would be how my death would come about. That would be an obstruction for me.'"
March 1, 2025
AN 6.20: Maranassati Sutta – Mindfulness of Death (2) 3/10
"Then the monk should investigate: 'Are there any evil, unskillful mental qualities unabandoned by me that would be an obstruction for me were I to die in the night?' If, on reflecting, he realizes that there are evil, unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die in the night, then he should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, and alertness for the abandoning of those very same evil, unskillful qualities."
"Then the monk should investigate: 'Are there any evil, unskillful mental qualities unabandoned by me that would be an obstruction for me were I to die in the night?' If, on reflecting, he realizes that there are evil, unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die in the night, then he should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, and alertness for the abandoning of those very same evil, unskillful qualities."
March 2, 2025
AN 6.20: Maranassati Sutta – Mindfulness of Death (2) 4/10
"Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, undivided mindfulness, and alertness to put out the fire on his turban or head, in the same way the monk should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, and alertness for the abandoning of those very same evil, unskillful qualities."
"Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, undivided mindfulness, and alertness to put out the fire on his turban or head, in the same way the monk should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, and alertness for the abandoning of those very same evil, unskillful qualities."
March 3, 2025
AN 6.20: Maranassati Sutta – Mindfulness of Death (2) 5/10
"But if, on reflecting, he realizes that there are no evil, unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die in the night, then for that very reason he should dwell in joy and rapture, training himself day and night in skillful qualities."
"But if, on reflecting, he realizes that there are no evil, unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die in the night, then for that very reason he should dwell in joy and rapture, training himself day and night in skillful qualities."
March 4, 2025
AN 6.20: Maranassati Sutta — Mindfulness of Death (2) 6/10
"Further, there is the case where a monk, as night departs and day returns, reflects: 'Many are the possible causes of my death. A snake might bite me, a scorpion might sting me, a centipede might bite me. That would be how my death would come about. That would be an obstruction for me. Stumbling, I might fall; my food, digested, might trouble me; my bile might be provoked, my phlegm... piercing wind forces in the body might be provoked. That would be how my death would come about. That would be an obstruction for me.'"
"Further, there is the case where a monk, as night departs and day returns, reflects: 'Many are the possible causes of my death. A snake might bite me, a scorpion might sting me, a centipede might bite me. That would be how my death would come about. That would be an obstruction for me. Stumbling, I might fall; my food, digested, might trouble me; my bile might be provoked, my phlegm... piercing wind forces in the body might be provoked. That would be how my death would come about. That would be an obstruction for me.'"
March 5, 2025
AN 6.20: Maranassati Sutta – Mindfulness of Death (2) 7/10
"Then the monk should investigate: 'Are there any evil, unskillful mental qualities unabandoned by me that would be an obstruction for me were I to die during the day?' If, on reflecting, he realizes that there are evil, unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die during the day, then he should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, and alertness for the abandoning of those very same evil, unskillful qualities."
"Then the monk should investigate: 'Are there any evil, unskillful mental qualities unabandoned by me that would be an obstruction for me were I to die during the day?' If, on reflecting, he realizes that there are evil, unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die during the day, then he should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, and alertness for the abandoning of those very same evil, unskillful qualities."
March 6, 2025
AN 6.20: Maranassati Sutta – Mindfulness of Death (2) 8/10
"Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, undivided mindfulness, and alertness to put out the fire on his turban or head, in the same way the monk should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, and alertness for the abandoning of those very same evil, unskillful qualities."
"Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, undivided mindfulness, and alertness to put out the fire on his turban or head, in the same way the monk should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, and alertness for the abandoning of those very same evil, unskillful qualities."
March 7, 2025
AN 6.20: Maranassati Sutta – Mindfulness of Death (2) 9/10
"But if, on reflecting, he realizes that there are no evil, unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die during the day, then for that very reason he should dwell in joy and rapture, training himself day and night in skillful qualities."
"But if, on reflecting, he realizes that there are no evil, unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die during the day, then for that very reason he should dwell in joy and rapture, training himself day and night in skillful qualities."
March 8, 2025
AN 6.20: Maranassati Sutta – Mindfulness of Death (2) 10/10
"This, monks, is how mindfulness of death is developed and pursued so that it is of great fruit and great benefit, gains a footing in the Deathless, and has the Deathless as its final end."
That is what the Buddha said.
Gratified, the monks delighted in the Buddha's words.
"This, monks, is how mindfulness of death is developed and pursued so that it is of great fruit and great benefit, gains a footing in the Deathless, and has the Deathless as its final end."
That is what the Buddha said.
Gratified, the monks delighted in the Buddha's words.
March 9, 2025
AN 6.37: Dana Sutta – Giving 1/8
On one occasion the Buddha was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. And on that occasion the laywoman Velukandaki, Nanda's mother, had established an offering endowed with six factors for the community of monks headed by Sariputta and Moggallana.
The Buddha saw this with his divine eye, surpassing the human, and addressed the monks: ""Monks, the laywoman Velukandaki, Nanda's mother, has established an offering endowed with six factors for the community of monks headed by Sariputta and Moggallana.
"And how is an offering endowed with six factors? There is the case where there are the three factors of the donor, the three factors of the recipients."
On one occasion the Buddha was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. And on that occasion the laywoman Velukandaki, Nanda's mother, had established an offering endowed with six factors for the community of monks headed by Sariputta and Moggallana.
The Buddha saw this with his divine eye, surpassing the human, and addressed the monks: ""Monks, the laywoman Velukandaki, Nanda's mother, has established an offering endowed with six factors for the community of monks headed by Sariputta and Moggallana.
"And how is an offering endowed with six factors? There is the case where there are the three factors of the donor, the three factors of the recipients."
March 10, 2025
AN 6.37: Dana Sutta – Giving 2/8
"And which are the three factors of the donor? There is the case where the donor, before giving, is glad; while giving, his/her mind is bright and clear; and after giving is gratified. These are the three factors of the donor."
"And which are the three factors of the donor? There is the case where the donor, before giving, is glad; while giving, his/her mind is bright and clear; and after giving is gratified. These are the three factors of the donor."
March 11, 2025
AN 6.37: Dana Sutta – Giving 3/8
"And which are the three factors of the recipients? There is the case where the recipients are free of passion or are practicing for the subduing of passion; free of aversion or practicing for the subduing of aversion; and free of delusion or practicing for the subduing of delusion. These are the three factors of the recipients.
Such are the three factors of the donor, the three factors of the recipients. And this is how an offering is endowed with six factors."
"And which are the three factors of the recipients? There is the case where the recipients are free of passion or are practicing for the subduing of passion; free of aversion or practicing for the subduing of aversion; and free of delusion or practicing for the subduing of delusion. These are the three factors of the recipients.
Such are the three factors of the donor, the three factors of the recipients. And this is how an offering is endowed with six factors."
March 12, 2025
AN 6.37: Dana Sutta – Giving 4/8
"And it is not easy to take the measure of the merit of an offering thus endowed with six factors as 'just this much a bonanza of merit, a bonanza of what is skillful—a nutriment of bliss, heavenly, resulting in bliss, leading to heaven—that leads to what is desirable, pleasing, charming, beneficial, pleasant.' It is simply reckoned as a great mass of merit, incalculable, immeasurable."
"And it is not easy to take the measure of the merit of an offering thus endowed with six factors as 'just this much a bonanza of merit, a bonanza of what is skillful—a nutriment of bliss, heavenly, resulting in bliss, leading to heaven—that leads to what is desirable, pleasing, charming, beneficial, pleasant.' It is simply reckoned as a great mass of merit, incalculable, immeasurable."
March 13, 2025
AN 6.37: Dana Sutta – Giving 5/8
"Just as it is not easy to take the measure of the great ocean as 'just this many buckets of water, just this many hundreds of buckets of water, just this many thousands of buckets of water, or just this many hundreds of thousands of buckets of water.' It is simply reckoned as a great mass of water, incalculable, immeasurable."
"Just as it is not easy to take the measure of the great ocean as 'just this many buckets of water, just this many hundreds of buckets of water, just this many thousands of buckets of water, or just this many hundreds of thousands of buckets of water.' It is simply reckoned as a great mass of water, incalculable, immeasurable."
March 14, 2025
AN 6.37: Dana Sutta – Giving 6/8
"In the same way, it is not easy to take the measure of the merit of an offering thus endowed with six factors as 'just this much a bonanza of merit, a bonanza of what is skillful—a nutriment of bliss, heavenly, resulting in bliss, leading to heaven—that leads to what is desirable, pleasing, charming, beneficial, pleasant.' It is simply reckoned as a great mass of merit, incalculable, immeasurable."
"In the same way, it is not easy to take the measure of the merit of an offering thus endowed with six factors as 'just this much a bonanza of merit, a bonanza of what is skillful—a nutriment of bliss, heavenly, resulting in bliss, leading to heaven—that leads to what is desirable, pleasing, charming, beneficial, pleasant.' It is simply reckoned as a great mass of merit, incalculable, immeasurable."
March 15, 2025
AN 6.37: Dana Sutta – Giving 7/8
"Before giving, glad;
while giving, the mind is bright and clear;
having given, one is gratified:
This is success in the act of offering.
Free of passion, free of aversion,
free of delusion, without taints:
the field for the offering,
one restrained, leading the holy life."
"Before giving, glad;
while giving, the mind is bright and clear;
having given, one is gratified:
This is success in the act of offering.
Free of passion, free of aversion,
free of delusion, without taints:
the field for the offering,
one restrained, leading the holy life."
March 16, 2025
AN 6.37: Dana Sutta – Giving 8/8
Having rinsed oneself,
having given with one's own hands,
then—because of oneself, because of the other
that is an offering yielding great fruit.
Having given thus—intelligent—
a person of conviction, with awareness released,
reappears—wise—in a world of bliss unalloyed.
Having rinsed oneself,
having given with one's own hands,
then—because of oneself, because of the other
that is an offering yielding great fruit.
Having given thus—intelligent—
a person of conviction, with awareness released,
reappears—wise—in a world of bliss unalloyed.
March 17, 2025
AN 6.42: Nagita Sutta – To Nagita 1/12
I have heard that on one occasion the Buddha, on a wandering tour among the Kosalans with a large community of monks, arrived at a Kosalan brahman village named Icchanangala. There he stayed in the Icchanangala forest grove.
The brahman householders of Icchanangala heard it said, "Gotama the contemplative, the son of the Sakyans, having gone forth from the Sakyan clan—on a wandering tour among the Kosalans with a large community of monks—has arrived at Icchanangala and is staying in the Icchanangala forest grove. And of that Master Gotama this fine reputation has spread: 'He is indeed the Buddha, worthy, and rightly self-awakened, consummate in knowledge and conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human and divine beings, awakened, blessed.'"
I have heard that on one occasion the Buddha, on a wandering tour among the Kosalans with a large community of monks, arrived at a Kosalan brahman village named Icchanangala. There he stayed in the Icchanangala forest grove.
The brahman householders of Icchanangala heard it said, "Gotama the contemplative, the son of the Sakyans, having gone forth from the Sakyan clan—on a wandering tour among the Kosalans with a large community of monks—has arrived at Icchanangala and is staying in the Icchanangala forest grove. And of that Master Gotama this fine reputation has spread: 'He is indeed the Buddha, worthy, and rightly self-awakened, consummate in knowledge and conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human and divine beings, awakened, blessed.'"
March 18, 2025
AN 6.42: Nagita Sutta – To Nagita 2/12
"'He has made known—having realized it through direct knowledge—this world with its devas, maras, and brahmas, its generations with their contemplatives and brahmans, their rulers and common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'"
So the brahman householders of Icchanangala, when the night was gone, taking many staple and non-staple foods, went to the gate house of the Icchanangala forest grove. On arrival they stood there making a loud racket, a great racket.
"'He has made known—having realized it through direct knowledge—this world with its devas, maras, and brahmas, its generations with their contemplatives and brahmans, their rulers and common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'"
So the brahman householders of Icchanangala, when the night was gone, taking many staple and non-staple foods, went to the gate house of the Icchanangala forest grove. On arrival they stood there making a loud racket, a great racket.
March 19, 2025
AN 6.42: Nagita Sutta – To Nagita 3/12
Now at that time Ven. Nagita was the Buddha's attendant. So the Buddha addressed Ven. Nagita: "Nagita, what is that loud racket, that great racket, like fishermen with a catch of fish?"
"Awakened One, those are the brahman householders of Icchanangala standing at the gate house to the Icchanangala forest grove, having brought many staple and non-staple foods for the sake of the Buddha and the community of monks."
Now at that time Ven. Nagita was the Buddha's attendant. So the Buddha addressed Ven. Nagita: "Nagita, what is that loud racket, that great racket, like fishermen with a catch of fish?"
"Awakened One, those are the brahman householders of Icchanangala standing at the gate house to the Icchanangala forest grove, having brought many staple and non-staple foods for the sake of the Buddha and the community of monks."
March 20, 2025
AN 6.42: Nagita Sutta – To Nagita 4/12
"May I have nothing to do with honor, Nagita, and honor nothing to do with me. Whoever cannot obtain at will—without difficulty, without trouble—as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, and fame."
"May I have nothing to do with honor, Nagita, and honor nothing to do with me. Whoever cannot obtain at will—without difficulty, without trouble—as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, and fame."
March 21, 2025
AN 6.42: Nagita Sutta — To Nagita 5/12
"Awakened One, let the Buddha acquiesce to their offerings now! Let the One Well-Gone acquiesce now! Now is the time for the Buddha's acquiescence! Wherever the Buddha will go now, the brahmans of the towns and countryside will be so inclined. Just as when the rain-devas send rain in fat drops, the waters flow with the incline, in the same way, wherever the Buddha will go now, the brahmans of the towns and countryside will be so inclined. Why is that? Because such is the Buddha's virtue and discernment."
"Awakened One, let the Buddha acquiesce to their offerings now! Let the One Well-Gone acquiesce now! Now is the time for the Buddha's acquiescence! Wherever the Buddha will go now, the brahmans of the towns and countryside will be so inclined. Just as when the rain-devas send rain in fat drops, the waters flow with the incline, in the same way, wherever the Buddha will go now, the brahmans of the towns and countryside will be so inclined. Why is that? Because such is the Buddha's virtue and discernment."
March 22, 2025
AN 6.42: Nagita Sutta – To Nagita 6/12
"May I have nothing to do with honor, Nagita, and honor nothing to do with me. Whoever cannot obtain at will—without difficulty, without trouble—as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, and fame."
"May I have nothing to do with honor, Nagita, and honor nothing to do with me. Whoever cannot obtain at will—without difficulty, without trouble—as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, and fame."
March 23, 2025
AN 6.42: Nagita Sutta – To Nagita 7/12
"Nagita, there is the case where I see a monk sitting in concentration in a village dwelling. The thought occurs to me, 'Soon a monastery attendant will disturb this venerable one in some way, or a novice will, and rouse him from his concentration.' And so I am not pleased with that monk's village dwelling."
"Nagita, there is the case where I see a monk sitting in concentration in a village dwelling. The thought occurs to me, 'Soon a monastery attendant will disturb this venerable one in some way, or a novice will, and rouse him from his concentration.' And so I am not pleased with that monk's village dwelling."
March 24, 2025
AN 6.42: Nagita Sutta – To Nagita 8/12
"But then there is the case where I see a monk sitting, nodding, in the wilderness. The thought occurs to me, 'Soon this venerable one will dispel his drowsiness and fatigue and attend to the wilderness-perception, his mind unified.' And so I am pleased with that monk's wilderness-dwelling."
"But then there is the case where I see a monk sitting, nodding, in the wilderness. The thought occurs to me, 'Soon this venerable one will dispel his drowsiness and fatigue and attend to the wilderness-perception, his mind unified.' And so I am pleased with that monk's wilderness-dwelling."
March 25, 2025
AN 6.42: Nagita Sutta – To Nagita 9/12
"Then there is the case where I see a wilderness monk sitting unconcentrated in the wilderness. The thought occurs to me, 'Soon this venerable one will center his unconcentrated mind, or protect his concentrated mind.' And so I am pleased with that monk's wilderness-dwelling."
"Then there is the case where I see a wilderness monk sitting unconcentrated in the wilderness. The thought occurs to me, 'Soon this venerable one will center his unconcentrated mind, or protect his concentrated mind.' And so I am pleased with that monk's wilderness-dwelling."
March 26, 2025
AN 6.42: Nagita Sutta – To Nagita 10/12
"Then there is the case where I see a wilderness monk sitting in concentration in the wilderness. The thought occurs to me, 'Soon this venerable one will release his unreleased mind, or protect his released mind.' And so I am pleased with that monk's wilderness-dwelling."
"Then there is the case where I see a wilderness monk sitting in concentration in the wilderness. The thought occurs to me, 'Soon this venerable one will release his unreleased mind, or protect his released mind.' And so I am pleased with that monk's wilderness-dwelling."
March 27, 2025
AN 6.42: Nagita Sutta – To Nagita 11/12
"Then there is the case where I see a village-dwelling monk who receives robes, alms food, shelter, and medicinal requisites for curing the sick. Receiving, as he likes, those gains, offerings, and fame, he neglects seclusion, he neglects isolated forest and wilderness dwellings. He makes his living by visiting villages, towns, and cities. And so I am not pleased with that monk's village-dwelling."
"Then there is the case where I see a village-dwelling monk who receives robes, alms food, shelter, and medicinal requisites for curing the sick. Receiving, as he likes, those gains, offerings, and fame, he neglects seclusion, he neglects isolated forest and wilderness dwellings. He makes his living by visiting villages, towns, and cities. And so I am not pleased with that monk's village-dwelling."
March 28, 2025
AN 6.42: Nagita Sutta – To Nagita 12/12
"Then there is the case where I see a wilderness monk who receives robes, alms food, shelter, and medicinal requisites for curing the sick. Fending off those gains, offerings, and fame, he doesn't neglect seclusion, doesn't neglect isolated forest and wilderness dwellings. And so I am pleased with that monk's wilderness-dwelling."
"Then there is the case where I see a wilderness monk who receives robes, alms food, shelter, and medicinal requisites for curing the sick. Fending off those gains, offerings, and fame, he doesn't neglect seclusion, doesn't neglect isolated forest and wilderness dwellings. And so I am pleased with that monk's wilderness-dwelling."
March 29, 2025
AN 6.43: Nāga Sutta – On the Nāga 1/7
The Buddha together with Ven. Ānanda went to the Eastern Monastery, the palace of Migāra’s mother. On emerging from his seclusion in the late afternoon, the Buddha together with Ven. Ānanda went to the Eastern Gatehouse to bathe his limbs.
Having bathed his limbs near the Eastern Gatehouse and gotten out of the water, he stood wearing only his lower robe, letting his limbs dry.
Then King Pasenadi Kosala’s nāga elephant named Seta came out of the Eastern Gatehouse accompanied by a great noise of instruments and drums. People, on seeing him, said, “How beautiful is the king’s nāga! How lovely the king’s nāga! How inspiring the king’s nāga! How blessed with a body the king’s nāga!”
When this was said, Ven. Udāyin said to the Buddha, “Awakened One, is it only on seeing an elephant blessed with a large, massive body that people say, ‘A nāga! What a nāga!’? Or is there anything else blessed with a large, massive body that people, on seeing it, say, ‘A nāga! What a nāga!’?”
The Buddha together with Ven. Ānanda went to the Eastern Monastery, the palace of Migāra’s mother. On emerging from his seclusion in the late afternoon, the Buddha together with Ven. Ānanda went to the Eastern Gatehouse to bathe his limbs.
Having bathed his limbs near the Eastern Gatehouse and gotten out of the water, he stood wearing only his lower robe, letting his limbs dry.
Then King Pasenadi Kosala’s nāga elephant named Seta came out of the Eastern Gatehouse accompanied by a great noise of instruments and drums. People, on seeing him, said, “How beautiful is the king’s nāga! How lovely the king’s nāga! How inspiring the king’s nāga! How blessed with a body the king’s nāga!”
When this was said, Ven. Udāyin said to the Buddha, “Awakened One, is it only on seeing an elephant blessed with a large, massive body that people say, ‘A nāga! What a nāga!’? Or is there anything else blessed with a large, massive body that people, on seeing it, say, ‘A nāga! What a nāga!’?”
March 30, 2025
AN 6.43: Nāga Sutta – On the Nāga 2/7
“Udāyin, it’s on seeing an elephant blessed with a large, massive body that that people say, ‘A nāga! What a nāga!’ It’s on seeing a horse blessed with a large, massive body, a bull blessed with a large, massive body, a serpent blessed with a large, massive body, a tree blessed with a large, massive body, a human being blessed with a large, massive body that people say, ‘A nāga! What a nāga!’"
“But, Udāyin, whoever in this world with its devas, Māras, and Brahmās, in this generation with its contemplatives and brahmans, its royalty and commonfolk, does no misdeed in body, speech, or mind: that’s whom I call a nāga.”
“Udāyin, it’s on seeing an elephant blessed with a large, massive body that that people say, ‘A nāga! What a nāga!’ It’s on seeing a horse blessed with a large, massive body, a bull blessed with a large, massive body, a serpent blessed with a large, massive body, a tree blessed with a large, massive body, a human being blessed with a large, massive body that people say, ‘A nāga! What a nāga!’"
“But, Udāyin, whoever in this world with its devas, Māras, and Brahmās, in this generation with its contemplatives and brahmans, its royalty and commonfolk, does no misdeed in body, speech, or mind: that’s whom I call a nāga.”
March 31, 2025
AN 6.43: Nāga Sutta – On the Nāga 3/7
“Amazing, Vernerable Sir! Astounding! How that was well-said by the Buddha: ‘Whoever in this world with its devas, Māras, and Brahmās, in this generation with its contemplatives and brahmans, its royalty and commonfolk, does no misdeed in body, speech, or mind: That’s whom I call a nāga.’
And with these verses, Awakened One, I will rejoice in what was well-said by the Buddha:"
“Amazing, Vernerable Sir! Astounding! How that was well-said by the Buddha: ‘Whoever in this world with its devas, Māras, and Brahmās, in this generation with its contemplatives and brahmans, its royalty and commonfolk, does no misdeed in body, speech, or mind: That’s whom I call a nāga.’
And with these verses, Awakened One, I will rejoice in what was well-said by the Buddha:"
April 1, 2025
AN 6.43: Nāga Sutta – On the Nāga 4/7
A human being, self-awakened,
his mind tamed, concentrated,
traveling along the Brahmā road,
delighting in the stilling of the mind:
He, having gone beyond all dhammas,
to whom human beings pay homage,
the devas pay homage as well—
so I have heard from the Worthy One
—to him, gone past all fetters,
gone from the forest to the clearing,
delighting in the renunciation of sensuality,
released like gold from its ore.
He, the nāga outshining all others,
as the Himalayas, rocky hills:
Among all things named ‘nāga,’
he, unexcelled, is truly named.
A human being, self-awakened,
his mind tamed, concentrated,
traveling along the Brahmā road,
delighting in the stilling of the mind:
He, having gone beyond all dhammas,
to whom human beings pay homage,
the devas pay homage as well—
so I have heard from the Worthy One
—to him, gone past all fetters,
gone from the forest to the clearing,
delighting in the renunciation of sensuality,
released like gold from its ore.
He, the nāga outshining all others,
as the Himalayas, rocky hills:
Among all things named ‘nāga,’
he, unexcelled, is truly named.
April 2, 2025
AN 6.43: Nāga Sutta – On the Nāga 5/7
I will praise the nāga to you—
for he does no misdeed.
Composure and harmlessness
are the nāga’s two feet.
Austerity and celibacy
are the nāga’s two other feet.
Conviction is the great nāga’s trunk,
his hand;
equanimity, his white tusks.
Mindfulness his neck; his head,
discernment,
discrimination,
reflection on dhammas;
Dhamma the balanced heat of his digestion;
seclusion his tail.
I will praise the nāga to you—
for he does no misdeed.
Composure and harmlessness
are the nāga’s two feet.
Austerity and celibacy
are the nāga’s two other feet.
Conviction is the great nāga’s trunk,
his hand;
equanimity, his white tusks.
Mindfulness his neck; his head,
discernment,
discrimination,
reflection on dhammas;
Dhamma the balanced heat of his digestion;
seclusion his tail.
April 3, 2025
AN 6.43: Nāga Sutta – On the Nāga 6/7
He, in jhāna, delighting in assurance,
inwardly well-concentrated,
the nāga, when going, is concentrated,
when standing, the nāga is concentrated,
when reclining, the nāga is concentrated,
when sitting, the nāga is concentrated.
Everywhere he’s restrained, the nāga:
That is the nāga’s consummation.
He eats what is blameless;
doesn’t eat what is not;
on gaining food and clothing,
doesn’t store it up.
He, in jhāna, delighting in assurance,
inwardly well-concentrated,
the nāga, when going, is concentrated,
when standing, the nāga is concentrated,
when reclining, the nāga is concentrated,
when sitting, the nāga is concentrated.
Everywhere he’s restrained, the nāga:
That is the nāga’s consummation.
He eats what is blameless;
doesn’t eat what is not;
on gaining food and clothing,
doesn’t store it up.
April 4, 2025
AN 6.43: Nāga Sutta – On the Nāga 7/7
Having cut all bonds,
fetters tiny and large,
wherever he goes,
he goes without longing.
Like a white lotus, born and growing in the water,
but not smeared by the water—
fragrant, delightful—
even so the awakened one,
well-born in the world, lives in the world,
but is not smeared by the world,
like the lotus, by the water.
Free from passion,
free from aversion,
free from delusion,
taint-free.
His body discarded, the nāga
will totally unbind,
taint-free.
Having cut all bonds,
fetters tiny and large,
wherever he goes,
he goes without longing.
Like a white lotus, born and growing in the water,
but not smeared by the water—
fragrant, delightful—
even so the awakened one,
well-born in the world, lives in the world,
but is not smeared by the world,
like the lotus, by the water.
Free from passion,
free from aversion,
free from delusion,
taint-free.
His body discarded, the nāga
will totally unbind,
taint-free.
April 5, 2025
AN 6.47: Sanditthika Sutta – Visible Here and Now 1/6
Then Moliyasivaka the wanderer went to the Buddha and exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting there, he said to the Buddha, "'The Dhamma is visible here and now, the Dhamma is visible here and now,' it is said.
To what extent is the Dhamma visible here and now, timeless, inviting verification, pertinent, to be realized by the wise for themselves?"
Then Moliyasivaka the wanderer went to the Buddha and exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting there, he said to the Buddha, "'The Dhamma is visible here and now, the Dhamma is visible here and now,' it is said.
To what extent is the Dhamma visible here and now, timeless, inviting verification, pertinent, to be realized by the wise for themselves?"
April 6, 2025
AN 6.47: Sanditthika Sutta – Visible Here and Now 2/6
"Very well, then, Sivaka, I will ask you a question in return. Answer as you see fit. What do you think: when greed is present within you, do you discern, 'Greed is present within me'? And when greed is not present within you, do you discern. 'Greed is not present within me'?"
"Yes, Awakened One."
"Very well, then, Sivaka, I will ask you a question in return. Answer as you see fit. What do you think: when greed is present within you, do you discern, 'Greed is present within me'? And when greed is not present within you, do you discern. 'Greed is not present within me'?"
"Yes, Awakened One."
April 7, 2025
AN 6.47: Sanditthika Sutta – Visible Here and Now 3/6
"The fact that when greed is present within you, you discern that greed is present within you; and when greed is not present within you, you discern that greed is not present within you: that is one way in which the Dhamma is visible in the here and now, timeless, inviting verification, pertinent, to be realized by the wise for themselves."
"The fact that when greed is present within you, you discern that greed is present within you; and when greed is not present within you, you discern that greed is not present within you: that is one way in which the Dhamma is visible in the here and now, timeless, inviting verification, pertinent, to be realized by the wise for themselves."
April 8, 2025
AN 6.47: Sanditthika Sutta – Visible Here and Now 4/6
"What do you think: when aversion is present within you, do you discern, 'Aversion is present within me'? And when aversion is not present within you, do you discern, 'Aversion is not present within me'?"
"Yes, Awakened One."
"The fact that when aversion is present within you, you discern that aversion is present within you; and when aversion is not present within you, you discern that aversion is not present within you: that is one way in which the Dhamma is visible in the here and now, timeless, inviting verification, pertinent, to be realized by the wise for themselves."
"What do you think: when aversion is present within you, do you discern, 'Aversion is present within me'? And when aversion is not present within you, do you discern, 'Aversion is not present within me'?"
"Yes, Awakened One."
"The fact that when aversion is present within you, you discern that aversion is present within you; and when aversion is not present within you, you discern that aversion is not present within you: that is one way in which the Dhamma is visible in the here and now, timeless, inviting verification, pertinent, to be realized by the wise for themselves."
April 9, 2025
AN 6.47: Sanditthika Sutta – Visible Here and Now 5/6
"What do you think: When delusion is present within you, do you discern, 'Delusion is present within me'? And when delusion is not present within you, do you discern, 'Delusion is not present within me'?"
"Yes, Awakened One."
"The fact that when delusion is present within you, you discern that delusion is present within you; and when delusion is not present within you, you discern that delusion is not present within you: that is one way in which the Dhamma is visible in the here and now, timeless, inviting verification, pertinent, to be realized by the wise for themselves."
"What do you think: When delusion is present within you, do you discern, 'Delusion is present within me'? And when delusion is not present within you, do you discern, 'Delusion is not present within me'?"
"Yes, Awakened One."
"The fact that when delusion is present within you, you discern that delusion is present within you; and when delusion is not present within you, you discern that delusion is not present within you: that is one way in which the Dhamma is visible in the here and now, timeless, inviting verification, pertinent, to be realized by the wise for themselves."
April 10, 2025
AN 6.47: Sanditthika Sutta – Visible Here and Now 6/6
"Magnificent, Awakened One! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Buddha—through many lines of reasoning—made the Dhamma clear. I go to the Buddha for refuge, to the Dhamma, and to the Community of monks. May the Buddha remember me as a lay follower who has gone to him for refuge, from this day forward, for life."
"Magnificent, Awakened One! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Buddha—through many lines of reasoning—made the Dhamma clear. I go to the Buddha for refuge, to the Dhamma, and to the Community of monks. May the Buddha remember me as a lay follower who has gone to him for refuge, from this day forward, for life."
April 11, 2025
AN 6.49: Khema Sutta – With Khema 1/3
On one occasion the Buddha was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. And at that time Ven. Khema and Ven. Sumana were staying near Savatthi in the Blind Man's Grove.
Then Ven. Khema and Ven. Sumana went to the Buddha and on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Khema said to the Buddha, "When a monk is an arahant, with his taints destroyed—one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through final knowledge—the thought doesn't occur to him that, 'There is someone better than me,' or, 'There is someone equal to me,' or, 'There is someone worse than me.'"
That is what Ven. Khema said, and the Teacher approved. Sensing that, "The Teacher approves of me," Ven. Khema got up from his seat, bowed down to the Buddha, circled him—keeping him on his right—and left.
On one occasion the Buddha was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. And at that time Ven. Khema and Ven. Sumana were staying near Savatthi in the Blind Man's Grove.
Then Ven. Khema and Ven. Sumana went to the Buddha and on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Khema said to the Buddha, "When a monk is an arahant, with his taints destroyed—one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through final knowledge—the thought doesn't occur to him that, 'There is someone better than me,' or, 'There is someone equal to me,' or, 'There is someone worse than me.'"
That is what Ven. Khema said, and the Teacher approved. Sensing that, "The Teacher approves of me," Ven. Khema got up from his seat, bowed down to the Buddha, circled him—keeping him on his right—and left.
April 12, 2025
AN 6.49: Khema Sutta – With Khema 2/3
Then Ven. Sumana, not long after Ven. Khema had left, said to the Buddha, "When a monk is an arahant, with his taints destroyed—one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through final knowledge—the thought doesn't occur to him that 'There is no one better than me,' or 'There is no one equal to me,' or 'There is no one worse than me.'"
That is what Ven. Sumana said, and the Teacher approved. Sensing that "the Teacher approves of me," Ven. Sumana got up from his seat, bowed down to the Buddha, circled him—keeping him on his right—and left.
Then Ven. Sumana, not long after Ven. Khema had left, said to the Buddha, "When a monk is an arahant, with his taints destroyed—one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through final knowledge—the thought doesn't occur to him that 'There is no one better than me,' or 'There is no one equal to me,' or 'There is no one worse than me.'"
That is what Ven. Sumana said, and the Teacher approved. Sensing that "the Teacher approves of me," Ven. Sumana got up from his seat, bowed down to the Buddha, circled him—keeping him on his right—and left.
April 13, 2025
AN 6.49: Khema Sutta – With Khema 3/3
Then the Buddha, not long after Ven. Khema and Ven. Sumana had left, said to the monks, "Monks, this is how clansmen declare final knowledge. The meaning is stated, but without mention of self. Yet there are some worthless people who declare final knowledge as if in jest. They will fall into trouble afterward."
Then the Buddha, not long after Ven. Khema and Ven. Sumana had left, said to the monks, "Monks, this is how clansmen declare final knowledge. The meaning is stated, but without mention of self. Yet there are some worthless people who declare final knowledge as if in jest. They will fall into trouble afterward."
April 14, 2025
AN 6.55: Sona Sutta – About Sona 1/6
I have heard that on one occasion the Buddha was staying near Rajagaha, on Vulture Peak Mountain. And on that occasion Ven. Sona was staying near Rajagaha in the Cool Wood.
Then, as Ven. Sona was meditating in seclusion after doing walking meditation until the skin of his soles was split and bleeding, this train of thought arose in his awareness: "Of the Buddha's disciples who have aroused their persistence, I am one, but my mind is not released from the taints by non-clinging. Now, my family has enough wealth that it would be possible to enjoy wealth and make merit. What if I were to disavow the training, return to the lay life, enjoy wealth, and make merit?"
I have heard that on one occasion the Buddha was staying near Rajagaha, on Vulture Peak Mountain. And on that occasion Ven. Sona was staying near Rajagaha in the Cool Wood.
Then, as Ven. Sona was meditating in seclusion after doing walking meditation until the skin of his soles was split and bleeding, this train of thought arose in his awareness: "Of the Buddha's disciples who have aroused their persistence, I am one, but my mind is not released from the taints by non-clinging. Now, my family has enough wealth that it would be possible to enjoy wealth and make merit. What if I were to disavow the training, return to the lay life, enjoy wealth, and make merit?"
April 15, 2025
AN 6.55: Sona Sutta – About Sona 2/6
Then the Buddha, as soon as he perceived with his awareness the train of thought in Ven. Sona's awareness—as a strong man might stretch out his bent arm or bend his outstretched arm—disappeared from Vulture Peak Mountain, appeared in the Cool Wood right in front of Ven. Sona, and sat down on a prepared seat.
Ven. Sona, after bowing down to the Buddha, sat to one side. As he was sitting there, the Buddha said to him, "Just now, as you were meditating in seclusion, didn't this train of thought appear to your awareness: 'Of the Buddha's disciples who have aroused their persistence, I am one, but my mind is not released from the taints... What if I were to disavow the training, return to the lay life, enjoy wealth, and make merit?'"
"Yes, Awakened One."
Then the Buddha, as soon as he perceived with his awareness the train of thought in Ven. Sona's awareness—as a strong man might stretch out his bent arm or bend his outstretched arm—disappeared from Vulture Peak Mountain, appeared in the Cool Wood right in front of Ven. Sona, and sat down on a prepared seat.
Ven. Sona, after bowing down to the Buddha, sat to one side. As he was sitting there, the Buddha said to him, "Just now, as you were meditating in seclusion, didn't this train of thought appear to your awareness: 'Of the Buddha's disciples who have aroused their persistence, I am one, but my mind is not released from the taints... What if I were to disavow the training, return to the lay life, enjoy wealth, and make merit?'"
"Yes, Awakened One."
April 16, 2025
AN 6.55: Sona Sutta – About Sona 3/6
"Now what do you think, Sona. Before, when you were a house-dweller, were you skilled at playing the vina?"
"Yes, Awakened One."
"And what do you think: when the strings of your vina were too taut, was your vina in tune and playable?"
"No, Awakened One."
"And what do you think: when the strings of your vina were too loose, was your vina in tune and playable?"
"No, Awakened One."
"And what do you think: when the strings of your vina were neither too taut nor too loose, but tuned to be right on pitch, was your vina in tune and playable?"
"Yes, Awakened One."
"Now what do you think, Sona. Before, when you were a house-dweller, were you skilled at playing the vina?"
"Yes, Awakened One."
"And what do you think: when the strings of your vina were too taut, was your vina in tune and playable?"
"No, Awakened One."
"And what do you think: when the strings of your vina were too loose, was your vina in tune and playable?"
"No, Awakened One."
"And what do you think: when the strings of your vina were neither too taut nor too loose, but tuned to be right on pitch, was your vina in tune and playable?"
"Yes, Awakened One."
April 17, 2025
AN 6.55: Sona Sutta – About Sona 4/6
"In the same way, Sona, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness. Thus you should determine the right pitch for your persistence, attune the pitch of the five faculties to that, and there pick up your theme."
"Yes, Awakened One," Ven. Sona answered the Buddha.
"In the same way, Sona, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness. Thus you should determine the right pitch for your persistence, attune the pitch of the five faculties to that, and there pick up your theme."
"Yes, Awakened One," Ven. Sona answered the Buddha.
April 18, 2025
AN 6.55: Sona Sutta – About Sona 5/6
So after that, Ven. Sona determined the right pitch for his persistence, attuned the pitch of the five faculties to that, and there picked up his theme. Dwelling alone, secluded, heedful, ardent, and resolute, he fully devoted himself to persistence.
So after that, Ven. Sona determined the right pitch for his persistence, attuned the pitch of the five faculties to that, and there picked up his theme. Dwelling alone, secluded, heedful, ardent, and resolute, he fully devoted himself to persistence.
April 19, 2025
AN 6.55: Sona Sutta – About Sona 6/6
Ven. Sona in no long time reached and remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing and realizing it for himself in the here and now.
He knew: "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world."
And thus Ven. Sona became another of the arahants.
Ven. Sona in no long time reached and remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing and realizing it for himself in the here and now.
He knew: "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world."
And thus Ven. Sona became another of the arahants.
April 20, 2025
AN 6.85: Siti Sutta – Cooled 1/2
"A monk endowed with six qualities is incapable of realizing the unexcelled cooled state. Which six? There is the case where a monk doesn't rein in his mind when it should be reined in. He doesn't exert his mind when it should be exerted. He doesn't gladden his mind when it should be gladdened. He doesn't watch over his mind when it should be watched over. He is intent on what is lowly. And he delights in self-identity. A monk endowed with these six qualities is incapable of realizing the unexcelled cooled state."
"A monk endowed with six qualities is incapable of realizing the unexcelled cooled state. Which six? There is the case where a monk doesn't rein in his mind when it should be reined in. He doesn't exert his mind when it should be exerted. He doesn't gladden his mind when it should be gladdened. He doesn't watch over his mind when it should be watched over. He is intent on what is lowly. And he delights in self-identity. A monk endowed with these six qualities is incapable of realizing the unexcelled cooled state."
April 21, 2025
AN 6.85: Siti Sutta – Cooled 2/2
"A monk endowed with six qualities is capable of realizing the unexcelled cooled state. Which six? There is the case where a monk reins in his mind when it should be reined in. He exerts his mind when it should be exerted. He gladdens his mind when it should be gladdened. He watches over his mind when it should be watched over. He is intent on what is exquisite. And he delights in Unbinding. A monk endowed with these six qualities is capable of realizing the unexcelled cooled state."
"A monk endowed with six qualities is capable of realizing the unexcelled cooled state. Which six? There is the case where a monk reins in his mind when it should be reined in. He exerts his mind when it should be exerted. He gladdens his mind when it should be gladdened. He watches over his mind when it should be watched over. He is intent on what is exquisite. And he delights in Unbinding. A monk endowed with these six qualities is capable of realizing the unexcelled cooled state."
April 22, 2025
AN 6.86: Avaranata Sutta – Obstructions 1/2
"Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful mental qualities, even when listening to the true Dhamma. Which six?
He is endowed with a present kamma obstruction, a defilement obstruction, a result-of-past-kamma obstruction; he lacks conviction, has no desire to listen, and has dull discernment.
Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful mental qualities, even when listening to the true Dhamma."
"Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful mental qualities, even when listening to the true Dhamma. Which six?
He is endowed with a present kamma obstruction, a defilement obstruction, a result-of-past-kamma obstruction; he lacks conviction, has no desire to listen, and has dull discernment.
Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful mental qualities, even when listening to the true Dhamma."
April 23, 2025
AN 6.86: Avaranata Sutta – Obstructions 2/2
"Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities, even while listening to the true Dhamma. Which six?
He is not endowed with a present kamma obstruction, a defilement obstruction, or a result-of-past-kamma obstruction; he has conviction, has the desire to listen, and is discerning.
Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities, even while listening to the true Dhamma."
"Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities, even while listening to the true Dhamma. Which six?
He is not endowed with a present kamma obstruction, a defilement obstruction, or a result-of-past-kamma obstruction; he has conviction, has the desire to listen, and is discerning.
Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities, even while listening to the true Dhamma."
April 24, 2025
AN 6.87: Kammavaranata Sutta – Kamma Obstructions 1/2
"Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful mental qualities, even when listening to the true Dhamma. Which six?
He has killed his mother; he has killed his father; he has killed an arahant; he has, with corrupt intent, caused the blood of a Tathagata to flow; he has caused a split in the Sangha; or he is a person of dull discernment, slow and dull-witted.
Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful mental qualities even when listening to the true Dhamma."
"Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful mental qualities, even when listening to the true Dhamma. Which six?
He has killed his mother; he has killed his father; he has killed an arahant; he has, with corrupt intent, caused the blood of a Tathagata to flow; he has caused a split in the Sangha; or he is a person of dull discernment, slow and dull-witted.
Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful mental qualities even when listening to the true Dhamma."
April 25, 2025
AN 6.87: Kammavaranata Sutta – Kamma Obstructions 2/2
"Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities, even while listening to the true Dhamma. Which six?
He has not killed his mother; he has not killed his father; he has not killed an arahant; he has not, with corrupt intent, caused the blood of a Tathagata to flow; he has not caused a split in the Sangha; and he is a discerning person, not slow or dull-witted.
Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities even while listening to the true Dhamma."
"Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities, even while listening to the true Dhamma. Which six?
He has not killed his mother; he has not killed his father; he has not killed an arahant; he has not, with corrupt intent, caused the blood of a Tathagata to flow; he has not caused a split in the Sangha; and he is a discerning person, not slow or dull-witted.
Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities even while listening to the true Dhamma."
April 26, 2025
AN 6.102: Anodhi Sutta – Without Exception (1) 1/1
"In considering six benefits, it's enough motivation for a monk to establish the perception of inconstancy with regard to all fabrications without exception. Which six? 'All fabrications will appear as unstable. My mind will not delight in any world. My mind will rise above every world. My heart will be inclined to Unbinding. My fetters will go to their abandoning. I'll be endowed with the foremost qualities of the contemplative life.'
In considering six benefits, it's enough for a monk to establish the perception of inconstancy with regard to all fabrications without exception."
"In considering six benefits, it's enough motivation for a monk to establish the perception of inconstancy with regard to all fabrications without exception. Which six? 'All fabrications will appear as unstable. My mind will not delight in any world. My mind will rise above every world. My heart will be inclined to Unbinding. My fetters will go to their abandoning. I'll be endowed with the foremost qualities of the contemplative life.'
In considering six benefits, it's enough for a monk to establish the perception of inconstancy with regard to all fabrications without exception."
April 27, 2025
AN 6.102: Anodhi Sutta – Without Exception (2) 1/1
"In considering six benefits, it's enough motivation for a monk to establish the perception of stress with regard to all fabrications without exception. Which six? 'The perception of disenchantment will be established within me with regard to all fabrications, like a murderer with a drawn sword. My mind will rise above every world. I'll become one who sees peace in Unbinding. My obsessions will go to their destruction. I'll be one who has completed his task. The Teacher will have been served with good will.'
In considering six benefits, it's enough motivation for a monk to establish the perception of stress with regard to all fabrications without exception."
"In considering six benefits, it's enough motivation for a monk to establish the perception of stress with regard to all fabrications without exception. Which six? 'The perception of disenchantment will be established within me with regard to all fabrications, like a murderer with a drawn sword. My mind will rise above every world. I'll become one who sees peace in Unbinding. My obsessions will go to their destruction. I'll be one who has completed his task. The Teacher will have been served with good will.'
In considering six benefits, it's enough motivation for a monk to establish the perception of stress with regard to all fabrications without exception."
April 28, 2025
AN 6.102: Anodhi Sutta – Without Exception (3) 1/1
"In considering six benefits, it's enough motivation for a monk to establish the perception of not-self with regard to all phenomena without exception. Which six? 'I won't be fashioned in connection with any world. My I-making will be stopped. My my-making will be stopped. I'll be endowed with uncommon knowledge. I'll become one who rightly sees cause, along with causally-originated phenomena.'
In considering six benefits, it's enough motivation for a monk to establish the perception of not-self with regard to all phenomena without exception."
"In considering six benefits, it's enough motivation for a monk to establish the perception of not-self with regard to all phenomena without exception. Which six? 'I won't be fashioned in connection with any world. My I-making will be stopped. My my-making will be stopped. I'll be endowed with uncommon knowledge. I'll become one who rightly sees cause, along with causally-originated phenomena.'
In considering six benefits, it's enough motivation for a monk to establish the perception of not-self with regard to all phenomena without exception."
April 29, 2025
AN 7.6: Dhana Sutta – Treasure 1/10
"Monks, there are these seven treasures. Which seven? The treasure of conviction, the treasure of virtue, the treasure of moral shame, the treasure of moral dread, the treasure of learning, the treasure of generosity, the treasure of wisdom."
"Monks, there are these seven treasures. Which seven? The treasure of conviction, the treasure of virtue, the treasure of moral shame, the treasure of moral dread, the treasure of learning, the treasure of generosity, the treasure of wisdom."
April 30, 2025
AN 7.6: Dhana Sutta – Treasure 2/10
"And what is the treasure of conviction? There is the case where a disciple of the noble ones has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Buddha is worthy and rightly self-awakened, consummate in knowledge and conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine and human beings, awakened, blessed.' This is called the treasure of conviction."
"And what is the treasure of conviction? There is the case where a disciple of the noble ones has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Buddha is worthy and rightly self-awakened, consummate in knowledge and conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine and human beings, awakened, blessed.' This is called the treasure of conviction."
May 1, 2025
AN 7.6: Dhana Sutta – Treasure 3/10
"And what is the treasure of virtue? There is the case where a disciple of the noble ones abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This, monks, is called the treasure of virtue."
"And what is the treasure of virtue? There is the case where a disciple of the noble ones abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This, monks, is called the treasure of virtue."
May 2, 2025
AN 7.6: Dhana Sutta – Treasure 4/10
"And what is the treasure of moral shame? There is the case where a disciple of the noble ones feels shame at the thought of engaging in bodily misconduct, verbal misconduct, mental misconduct. This is called the treasure of moral shame."
"And what is the treasure of moral shame? There is the case where a disciple of the noble ones feels shame at the thought of engaging in bodily misconduct, verbal misconduct, mental misconduct. This is called the treasure of moral shame."
May 3, 2025
AN 7.6: Dhana Sutta – Treasure 5/10
"And what is the treasure of moral dread? There is the case where a disciple of the noble ones feels moral dread for the suffering that results from bodily misconduct, verbal misconduct, mental misconduct. This is called the treasure of concern."
"And what is the treasure of moral dread? There is the case where a disciple of the noble ones feels moral dread for the suffering that results from bodily misconduct, verbal misconduct, mental misconduct. This is called the treasure of concern."
May 4, 2025
AN 7.6: Dhana Sutta – Treasure 6/10
"And what is the treasure of learning? There is the case where a disciple of the noble ones has learned much, has retained what he/she has learned, has stored what he/she has learned. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that—in their meaning and expression—proclaim the holy life that is entirely complete and pure: those he/she has learned to often, retained, discussed, accumulated, examined with his/her mind, and well-penetrated in terms of his/her views. This is called the treasure of learning."
"And what is the treasure of learning? There is the case where a disciple of the noble ones has learned much, has retained what he/she has learned, has stored what he/she has learned. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that—in their meaning and expression—proclaim the holy life that is entirely complete and pure: those he/she has learned to often, retained, discussed, accumulated, examined with his/her mind, and well-penetrated in terms of his/her views. This is called the treasure of learning."
May 5, 2025
AN 7.6: Dhana Sutta – Treasure 7/10
"And what is the treasure of generosity? There is the case of a disciple of the noble ones, his awareness cleansed of the stain of stinginess, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called the treasure of generosity."
"And what is the treasure of generosity? There is the case of a disciple of the noble ones, his awareness cleansed of the stain of stinginess, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called the treasure of generosity."
May 6, 2025
AN 7.6: Dhana Sutta – Treasure 8/10
"And what is the treasure of wisdom? There is the case where a disciple of the noble ones is discerning, endowed with wisdom of arising and passing away—noble, penetrating, leading to the right ending of stress. This is called the treasure of wisdom."
"And what is the treasure of wisdom? There is the case where a disciple of the noble ones is discerning, endowed with wisdom of arising and passing away—noble, penetrating, leading to the right ending of stress. This is called the treasure of wisdom."
May 7, 2025
AN 7.6: Dhana Sutta – Treasure 9/10
"These, monks, are the seven treasures. The treasure of conviction, the treasure of virtue, the treasure of moral shame, the treasure of moral dread, the treasure of learning, the treasure of generosity, and the treasure of wisdom."
"These, monks, are the seven treasures. The treasure of conviction, the treasure of virtue, the treasure of moral shame, the treasure of moral dread, the treasure of learning, the treasure of generosity, and the treasure of wisdom."
May 8, 2025
AN 7.6: Dhana Sutta – Treasure 10/10
"Whoever, man or woman, has these treasures
is said not to be poor, has not lived in vain.
So conviction and virtue, confidence and Dhamma-vision
should be cultivated by the wise,
remembering the Buddha's instruction."
"Whoever, man or woman, has these treasures
is said not to be poor, has not lived in vain.
So conviction and virtue, confidence and Dhamma-vision
should be cultivated by the wise,
remembering the Buddha's instruction."
May 9, 2025
AN 7.12: Anusaya Sutta – Obsessions (2) 1/2
"Monks, with the abandoning and destruction of the seven obsessions, the holy life is fulfilled. Which seven? The obsession of sensual passion, the obsession of resistance, the obsession of views, the obsession of uncertainty, the obsession of conceit, the obsession of passion for becoming, the obsession of ignorance. With the abandoning and destruction of these seven obsessions, the holy life is fulfilled."
"Monks, with the abandoning and destruction of the seven obsessions, the holy life is fulfilled. Which seven? The obsession of sensual passion, the obsession of resistance, the obsession of views, the obsession of uncertainty, the obsession of conceit, the obsession of passion for becoming, the obsession of ignorance. With the abandoning and destruction of these seven obsessions, the holy life is fulfilled."
May 10, 2025
AN 7.12: Anusaya Sutta – Obsessions (2) 2/2
"When, for a monk, the obsession of sensual passion has been abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising; when, for him, the obsession of resistance... the obsession of views... the obsession of uncertainty... the obsession of conceit... the obsession of passion for becoming... the obsession of ignorance has been abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising: this is called a monk who has cut through craving, has turned away from the fetter, and—by rightly breaking through conceit—has put an end to suffering and stress."
"When, for a monk, the obsession of sensual passion has been abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising; when, for him, the obsession of resistance... the obsession of views... the obsession of uncertainty... the obsession of conceit... the obsession of passion for becoming... the obsession of ignorance has been abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising: this is called a monk who has cut through craving, has turned away from the fetter, and—by rightly breaking through conceit—has put an end to suffering and stress."
May 11, 2025
AN 7.15: Udakupama Sutta – The Water Simile 1/10
"Monks, seven types of individuals are to be found existing in the world. Which seven?
There is the case where an individual sinks down once and stays sunk. There is the case where an individual, on coming to the surface, sinks down again. There is the case where an individual, on coming to the surface, stays there. There is the case where an individual, on coming to the surface, opens his eyes and looks around. There is the case where an individual, on coming to the surface, heads across. There is the case where an individual, on coming to the surface, gains a foothold. Then there is the case where an individual, on coming to the surface, crosses over, reaches the far shore, stands on high ground, a brahman."
"Monks, seven types of individuals are to be found existing in the world. Which seven?
There is the case where an individual sinks down once and stays sunk. There is the case where an individual, on coming to the surface, sinks down again. There is the case where an individual, on coming to the surface, stays there. There is the case where an individual, on coming to the surface, opens his eyes and looks around. There is the case where an individual, on coming to the surface, heads across. There is the case where an individual, on coming to the surface, gains a foothold. Then there is the case where an individual, on coming to the surface, crosses over, reaches the far shore, stands on high ground, a brahman."
May 12, 2025
AN 7.15: Udakupama Sutta – The Water Simile 2/10
"And how does an individual sink down once and stay sunk? There is the case where an individual is endowed with exclusively dark, unskillful qualities. That's how an individual sinks down once and stays sunk."
"And how does an individual sink down once and stay sunk? There is the case where an individual is endowed with exclusively dark, unskillful qualities. That's how an individual sinks down once and stays sunk."
May 13, 2025
AN 7.15: Udakupama Sutta – The Water Simile 3/10
"And how does an individual, on coming to the surface, sink down again? There is the case where an individual comes to the surface, seeing, 'Conviction in skillful qualities is good, moral shame is good, moral dread is good, persistence is good, discernment with regard to skillful qualities is good.'"
"And how does an individual, on coming to the surface, sink down again? There is the case where an individual comes to the surface, seeing, 'Conviction in skillful qualities is good, moral shame is good, moral dread is good, persistence is good, discernment with regard to skillful qualities is good.'"
May 14, 2025
AN 7.15: Udakupama Sutta – The Water Simile 4/10
"But his conviction neither remains nor grows, but simply wanes away. His moral shame, his moral dread, his persistence, his discernment neither remain nor grow, but simply wane away. That's how an individual, on coming to the surface, sinks down again."
"But his conviction neither remains nor grows, but simply wanes away. His moral shame, his moral dread, his persistence, his discernment neither remain nor grow, but simply wane away. That's how an individual, on coming to the surface, sinks down again."
May 15, 2025
AN 7.15: Udakupama Sutta – The Water Simile 5/10
"And how does an individual, on coming to the surface, stay there? There is the case where an individual comes to the surface, seeing, 'Conviction in skillful qualities is good, moral shame is good, moral dread is good, persistence is good, discernment with regard to skillful qualities is good.' His conviction doesn't wane, but instead develops and remains."
"And how does an individual, on coming to the surface, stay there? There is the case where an individual comes to the surface, seeing, 'Conviction in skillful qualities is good, moral shame is good, moral dread is good, persistence is good, discernment with regard to skillful qualities is good.' His conviction doesn't wane, but instead develops and remains."
May 16, 2025
AN 7.15: Udakupama Sutta – The Water Simile 6/10
"His moral shame, his moral dread, his persistence, his discernment don't wane, but instead develop and remain. That's how an individual, on coming to the surface, stays there."
"His moral shame, his moral dread, his persistence, his discernment don't wane, but instead develop and remain. That's how an individual, on coming to the surface, stays there."
May 17, 2025
AN 7.15: Udakupama Sutta – The Water Simile 7/10
"And how does an individual, on coming to the surface, open his eyes and look around? There is the case where an individual comes to the surface, seeing, 'Conviction in skillful qualities is good, moral shame is good, moral dread is good, persistence is good, discernment with regard to skillful qualities is good.' With the total ending of the first three fetters, he becomes a stream-enterer, steadfast, never again destined for states of woe, headed for self-awakening. That's how an individual, on coming to the surface, opens his eyes and looks around."
"And how does an individual, on coming to the surface, open his eyes and look around? There is the case where an individual comes to the surface, seeing, 'Conviction in skillful qualities is good, moral shame is good, moral dread is good, persistence is good, discernment with regard to skillful qualities is good.' With the total ending of the first three fetters, he becomes a stream-enterer, steadfast, never again destined for states of woe, headed for self-awakening. That's how an individual, on coming to the surface, opens his eyes and looks around."
May 18, 2025
AN 7.15: Udakupama Sutta – The Water Simile 8/10
"And how does an individual, on coming to the surface, head across? There is the case where an individual comes to the surface, seeing, 'Conviction in skillful qualities is good, moral shame is good, moral dread is good, persistence is good, discernment with regard to skillful qualities is good.' With the total ending of the first three fetters, and with the attenuation of passion, aversion, and delusion, he becomes a once-returner, who—on returning only one more time to this world—will make an ending to stress. That's how an individual, on coming to the surface, heads across."
"And how does an individual, on coming to the surface, head across? There is the case where an individual comes to the surface, seeing, 'Conviction in skillful qualities is good, moral shame is good, moral dread is good, persistence is good, discernment with regard to skillful qualities is good.' With the total ending of the first three fetters, and with the attenuation of passion, aversion, and delusion, he becomes a once-returner, who—on returning only one more time to this world—will make an ending to stress. That's how an individual, on coming to the surface, heads across."
May 19, 2025
AN 7.15: Udakupama Sutta — The Water Simile 9/10
"And how does an individual, on coming to the surface, gain a foothold? There is the case where an individual comes to the surface, seeing, 'Conviction in skillful qualities is good, moral shame is good, moral dread is good, persistence is good, discernment with regard to skillful qualities is good.' With the total ending of the five lower fetters, he is due to be reborn in the Pure Abodes, there to be totally unbound, never again to return from that world. That's how an individual, on coming to the surface, gains a foothold."
"And how does an individual, on coming to the surface, gain a foothold? There is the case where an individual comes to the surface, seeing, 'Conviction in skillful qualities is good, moral shame is good, moral dread is good, persistence is good, discernment with regard to skillful qualities is good.' With the total ending of the five lower fetters, he is due to be reborn in the Pure Abodes, there to be totally unbound, never again to return from that world. That's how an individual, on coming to the surface, gains a foothold."
May 20, 2025
AN 7.15: Udakupama Sutta – The Water Simile 10/10
"And how does an individual, on coming to the surface, cross over, reach the far shore, stand on high ground, a brahman? There is the case where an individual comes to the surface, seeing, 'Conviction in skillful qualities is good, moral shame is good, moral dread is good, persistence is good, discernment with regard to skillful qualities is good.' With the ending of the mental taints, he enters and remains in the taint-free liberation of mind and liberation by wisdom, having directly known and realized them for himself right in the here and now. That's how an individual, on coming to the surface, crosses over, reaches the far shore, stands on high ground, a brahman.
These are the seven types of individuals to be found existing in the world."
"And how does an individual, on coming to the surface, cross over, reach the far shore, stand on high ground, a brahman? There is the case where an individual comes to the surface, seeing, 'Conviction in skillful qualities is good, moral shame is good, moral dread is good, persistence is good, discernment with regard to skillful qualities is good.' With the ending of the mental taints, he enters and remains in the taint-free liberation of mind and liberation by wisdom, having directly known and realized them for himself right in the here and now. That's how an individual, on coming to the surface, crosses over, reaches the far shore, stands on high ground, a brahman.
These are the seven types of individuals to be found existing in the world."
May 21, 2025
AN 7.21: Bhikkhu-aparihaniya Sutta – Conditions for No Decline Among the Monks 1/5
I have heard that on one occasion the Buddha was staying in Rajagaha, on Vulture Peak Mountain. There he addressed the monks: "Monks, I will teach you the seven conditions that lead to no decline. Listen and pay close attention. I will speak."
"Yes, Awakened One," the monks responded.
The Buddha said: "And which seven are the conditions that lead to no decline? As long as the monks meet often, meet a great deal, their growth can be expected, not their decline."
I have heard that on one occasion the Buddha was staying in Rajagaha, on Vulture Peak Mountain. There he addressed the monks: "Monks, I will teach you the seven conditions that lead to no decline. Listen and pay close attention. I will speak."
"Yes, Awakened One," the monks responded.
The Buddha said: "And which seven are the conditions that lead to no decline? As long as the monks meet often, meet a great deal, their growth can be expected, not their decline."
May 22, 2025
AN 7.21: Bhikkhu-aparihaniya Sutta – Conditions for No Decline Among the Monks 2/5
"As long as the monks meet in harmony, adjourn from their meetings in harmony, and conduct Sangha business in harmony, their growth can be expected, not their decline.
As long as the monks neither decree what has been undecreed nor repeal what has been decreed, but practice undertaking the training rules as they have been decreed, their growth can be expected, not their decline."
"As long as the monks meet in harmony, adjourn from their meetings in harmony, and conduct Sangha business in harmony, their growth can be expected, not their decline.
As long as the monks neither decree what has been undecreed nor repeal what has been decreed, but practice undertaking the training rules as they have been decreed, their growth can be expected, not their decline."
May 23, 2025
AN 7.21: Bhikkhu-aparihaniya Sutta – Conditions for No Decline Among the Monks 3/5
"As long as the monks honor, respect, venerate, and do homage to the elder monks—those with seniority who have long been ordained, the fathers of the Sangha, leaders of the Sangha—regarding them as worth listening to, their growth can be expected, not their decline."
"As long as the monks honor, respect, venerate, and do homage to the elder monks—those with seniority who have long been ordained, the fathers of the Sangha, leaders of the Sangha—regarding them as worth listening to, their growth can be expected, not their decline."
May 24, 2025
AN 7.21: Bhikkhu-aparihaniya Sutta — Conditions for No Decline Among the Monks 4/5
"As long as the monks do not submit to the power of any arisen craving that leads to further becoming, their growth can be expected, not their decline.
As long as the monks see their own benefit in wilderness dwellings, their growth can be expected, not their decline."
"As long as the monks do not submit to the power of any arisen craving that leads to further becoming, their growth can be expected, not their decline.
As long as the monks see their own benefit in wilderness dwellings, their growth can be expected, not their decline."
May 25, 2025
AN 7.21: Bhikkhu-aparihaniya Sutta – Conditions for No Decline Among the Monks 5/5
"As long as the monks each keep firmly in mind: 'If there are any well-behaved fellow followers of the chaste life who have yet to come, may they come; and may the well-behaved fellow followers of the chaste life who have come live in comfort,' their growth can be expected, not their decline.
As long as the monks remain steadfast in these seven conditions, and as long as these seven conditions endure among the monks, the monks' growth can be expected, not their decline."
"As long as the monks each keep firmly in mind: 'If there are any well-behaved fellow followers of the chaste life who have yet to come, may they come; and may the well-behaved fellow followers of the chaste life who have come live in comfort,' their growth can be expected, not their decline.
As long as the monks remain steadfast in these seven conditions, and as long as these seven conditions endure among the monks, the monks' growth can be expected, not their decline."
May 26, 2025
AN 7.31: Appamada Sutta — Heedfulness 1/2
The Buddha addressed the monks: "Last night, monks, a certain devata in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, came to me and, on arrival, bowed down to me and stood to one side. As she was standing there, she said to me, 'These seven qualities lead to a monk's non-decline. Which seven? Respect for the teacher, respect for the Dhamma, respect for the Sangha, respect for training, respect for concentration, respect for heedfulness, respect for hospitality. These seven qualities lead to the non-decline of a monk.'
That is what that devata said. Having said it, she bowed down to me, circled me three times, and then disappeared right there."
The Buddha addressed the monks: "Last night, monks, a certain devata in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, came to me and, on arrival, bowed down to me and stood to one side. As she was standing there, she said to me, 'These seven qualities lead to a monk's non-decline. Which seven? Respect for the teacher, respect for the Dhamma, respect for the Sangha, respect for training, respect for concentration, respect for heedfulness, respect for hospitality. These seven qualities lead to the non-decline of a monk.'
That is what that devata said. Having said it, she bowed down to me, circled me three times, and then disappeared right there."
May 27, 2025
AN 7.31: Appamada Sutta – Heedfulness 2/2
Respecting the Teacher
respecting the Dhamma,
and with fierce respect for the Sangha,
respecting concentration, ardent,
and with fierce respect for training,
a monk respecting heedfulness,
and with respect for hospitality
—incapable of decline—
is right in the presence of unbinding.
Respecting the Teacher
respecting the Dhamma,
and with fierce respect for the Sangha,
respecting concentration, ardent,
and with fierce respect for training,
a monk respecting heedfulness,
and with respect for hospitality
—incapable of decline—
is right in the presence of unbinding.
May 28, 2025
AN 7.35: Mitta Sutta – A Friend 1/3
"Monks, a friend endowed with seven qualities is worth associating with. Which seven? He gives what is hard to give. He does what is hard to do. He endures what is hard to endure. He reveals his secrets to you. He keeps your secrets. When misfortunes strike, he doesn't abandon you. When you're down and out, he doesn't look down on you. A friend endowed with these seven qualities is worth associating with."
"Monks, a friend endowed with seven qualities is worth associating with. Which seven? He gives what is hard to give. He does what is hard to do. He endures what is hard to endure. He reveals his secrets to you. He keeps your secrets. When misfortunes strike, he doesn't abandon you. When you're down and out, he doesn't look down on you. A friend endowed with these seven qualities is worth associating with."
May 29, 2025
AN 7.35: Mitta Sutta – A Friend 2/3
He gives what is beautiful,
hard to give,
does what is hard to do,
endures painful, ill-spoken words.
His secrets he tells you,
your secrets he keeps.
He gives what is beautiful,
hard to give,
does what is hard to do,
endures painful, ill-spoken words.
His secrets he tells you,
your secrets he keeps.
May 30, 2025
AN 7.35: Mitta Sutta – A Friend 3/3
When misfortunes strike,
he doesn't abandon you;
when you're down and out,
doesn't look down on you.
A person in whom these traits are found,
is a friend to be cultivated
by anyone wanting a friend.
When misfortunes strike,
he doesn't abandon you;
when you're down and out,
doesn't look down on you.
A person in whom these traits are found,
is a friend to be cultivated
by anyone wanting a friend.
May 31, 2025
AN 7.56: Kimila Sutta – To Kimila 1/2
I have heard that on one occasion the Buddha was staying at Kimila, in the Bamboo Grove. Then Ven. Kimila went to the Buddha and, on arrival, having bowed down to the Buddha, sat to one side.
As he was sitting there he said to the Buddha: "What is the cause, what is the reason why, when a Tathagata has become totally unbound and has entered total Nibbana, the true Dhamma does not last a long time?"
"Kimila, there is the case where, when a Tathagata has become totally unbound, the monks, nuns, male lay followers, and female lay followers live without respect, without deference, for the Teacher; live without respect, without deference, for the Dhamma... the Sangha... the Training... concentration... heedfulness; live without respect, without deference, for hospitality. This is the cause, this is the reason why, when a Tathagata has become totally unbound, the true Dhamma does not last a long time."
I have heard that on one occasion the Buddha was staying at Kimila, in the Bamboo Grove. Then Ven. Kimila went to the Buddha and, on arrival, having bowed down to the Buddha, sat to one side.
As he was sitting there he said to the Buddha: "What is the cause, what is the reason why, when a Tathagata has become totally unbound and has entered total Nibbana, the true Dhamma does not last a long time?"
"Kimila, there is the case where, when a Tathagata has become totally unbound, the monks, nuns, male lay followers, and female lay followers live without respect, without deference, for the Teacher; live without respect, without deference, for the Dhamma... the Sangha... the Training... concentration... heedfulness; live without respect, without deference, for hospitality. This is the cause, this is the reason why, when a Tathagata has become totally unbound, the true Dhamma does not last a long time."
June 1, 2025
AN 7.56: Kimila Sutta – To Kimila 2/2
"And what is the cause, what is the reason why, when a Tathagata has become totally unbound, the true Dhamma does last a long time?"
"Kimila, there is the case where, when a Tathagata has become totally unbound, the monks, nuns, male lay followers, and female lay followers live with respect, with deference, for the Teacher; live with respect, with deference, for the Dhamma... the Sangha... the Training... concentration... heedfulness; live with respect, with deference, for hospitality. This is the cause, this is the reason why, when a Tathagata has become totally unbound, the true Dhamma does last a long time."
"And what is the cause, what is the reason why, when a Tathagata has become totally unbound, the true Dhamma does last a long time?"
"Kimila, there is the case where, when a Tathagata has become totally unbound, the monks, nuns, male lay followers, and female lay followers live with respect, with deference, for the Teacher; live with respect, with deference, for the Dhamma... the Sangha... the Training... concentration... heedfulness; live with respect, with deference, for hospitality. This is the cause, this is the reason why, when a Tathagata has become totally unbound, the true Dhamma does last a long time."
From the fifth 100-Day of the 1st 1000- Day Practice, we will be reading the Anguttara Nikaya from the Pali canon. The texts have been selected from the website "Access to Insight" (https://www.accesstoinsight.org).
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 1st 1000-Day Practice
1. We free ourselves from suffering and serve our neighbors and the world.
2. We practice, donate and volunteer online from our home, our individual place of practice.
3. We cultivate Jungto practitioners by running the Jungto Dharma School worldwide.
4. We actively engage in spreading the Dharma to young people and to people worldwide.
5. We promote happiness for all human beings by running the Happiness School programs worldwide.
6. We contribute to world peace by establishing peace on the Korean peninsula.
7. We promote a frugal lifestyle to overcome the climate crisis.
8. We expand our effort to eradicate poverty, disease, and illiteracy.
9. We engage in initiatives that benefit local communities to help create a happier world.
10. We create a new civilization where people share and support one another in 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
during today's practice
and write it 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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