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100-Day Practice
December 31, 2025
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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 17th day of the 11th 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.
December 14, 2025
AN 10.20: Ariyavasa Sutta — Dwellings of the Noble Ones {A v 29} [Thanissaro]. 12/12
"Monks,
all those who in the past have dwelt in the noble dwellings
have dwelt in these same ten noble dwellings.
All those who in the future will dwell in noble dwellings
will dwell in these same ten noble dwellings.
And all those who at present dwell in noble dwellings
dwell in these same ten noble dwellings.
Thus are the ten dwellings
in which the noble ones have dwelt in the past,
are dwelling in the present,
and will dwell in the future."
"Monks,
all those who in the past have dwelt in the noble dwellings
have dwelt in these same ten noble dwellings.
All those who in the future will dwell in noble dwellings
will dwell in these same ten noble dwellings.
And all those who at present dwell in noble dwellings
dwell in these same ten noble dwellings.
Thus are the ten dwellings
in which the noble ones have dwelt in the past,
are dwelling in the present,
and will dwell in the future."
December 15, 2025
AN 3.68: Titthiya Sutta — Sectarians 1/7
The Buddha said:
“Bhikkhus,
if wandering ascetics of other sects ask,
‘Friends, there are three things:
greed, anger, and delusion.
What is the distinction among these three?
What are their characteristics,
and how do they differ from one another?’
— you should answer them in this way:
‘Friends,
greed is a small fault but dissipates slowly;
anger is a great fault but dissipates quickly;
and delusion is a great fault and dissipates slowly.’”
The Buddha said:
“Bhikkhus,
if wandering ascetics of other sects ask,
‘Friends, there are three things:
greed, anger, and delusion.
What is the distinction among these three?
What are their characteristics,
and how do they differ from one another?’
— you should answer them in this way:
‘Friends,
greed is a small fault but dissipates slowly;
anger is a great fault but dissipates quickly;
and delusion is a great fault and dissipates slowly.’”
December 16, 2025
AN 3.68: Titthiya Sutta — Sectarians 2/7
If they ask:
“Friends,
what causes greed that has not yet arisen to arise?
And what causes greed that has already arisen
to grow stronger and intensify?”
—you should answer:
“It happens when the mind takes interest in something attractive.”
When a person foolishly pays attention to something they find appealing,
greed that has not yet arisen appears,
and greed that has already arisen
becomes stronger and more intense.
If they ask:
“Friends,
what causes greed that has not yet arisen to arise?
And what causes greed that has already arisen
to grow stronger and intensify?”
—you should answer:
“It happens when the mind takes interest in something attractive.”
When a person foolishly pays attention to something they find appealing,
greed that has not yet arisen appears,
and greed that has already arisen
becomes stronger and more intense.
December 17, 2025
AN 3.68: Titthiya Sutta — Sectarians 3/7
If they ask:
“Friends,
what causes anger that has not yet arisen to arise?
And what causes anger that has already arisen
to grow stronger and intensify?”
—you should answer:
“It happens because of something unpleasant.”
When a person foolishly pays attention to something unpleasant,
anger that has not yet arisen appears,
and anger that has already arisen
grows stronger and becomes intensified.
If they ask:
“Friends,
what causes anger that has not yet arisen to arise?
And what causes anger that has already arisen
to grow stronger and intensify?”
—you should answer:
“It happens because of something unpleasant.”
When a person foolishly pays attention to something unpleasant,
anger that has not yet arisen appears,
and anger that has already arisen
grows stronger and becomes intensified.
December 18, 2025
AN 3.68: Titthiya Sutta — Sectarians 4/7
If they ask:
“Friends,
what causes delusion that has not yet arisen to arise?
And what causes delusion that has already arisen
to grow stronger and intensify?”
—you should answer:
“It happens when one pays attention to what is unreasonable and out of line with reality.”
When a person attends to what is unreasonable,
delusion that has not yet arisen appears,
and delusion that has already arisen
grows stronger and becomes intensified.
If they ask:
“Friends,
what causes delusion that has not yet arisen to arise?
And what causes delusion that has already arisen
to grow stronger and intensify?”
—you should answer:
“It happens when one pays attention to what is unreasonable and out of line with reality.”
When a person attends to what is unreasonable,
delusion that has not yet arisen appears,
and delusion that has already arisen
grows stronger and becomes intensified.
December 19, 2025
AN 3.68: Titthiya Sutta — Sectarians 5/7
If they ask:
“Friends,
what prevents greed that has not yet arisen
from arising at all?
And how is greed that has already arisen
brought to an end?”
—you should answer:
“It happens by not paying attention to what is attractive to the mind.”
When a person properly attends to what is not attractive,
greed that has not yet arisen does not arise,
and greed that has already arisen
comes to an end.
If they ask:
“Friends,
what prevents greed that has not yet arisen
from arising at all?
And how is greed that has already arisen
brought to an end?”
—you should answer:
“It happens by not paying attention to what is attractive to the mind.”
When a person properly attends to what is not attractive,
greed that has not yet arisen does not arise,
and greed that has already arisen
comes to an end.
December 20, 2025
AN 3.68: Titthiya Sutta — Sectarians 6/7
If they ask:
“Friends,
what prevents anger that has not yet arisen
from arising at all?
And how is anger that has already arisen
brought to an end?”
—you should answer:
“It happens through the liberation of a mind through loving-kindness.”
When a person properly attends to the liberation through loving-kindness,
anger that has not yet arisen does not arise,
and anger that has already arisen
comes to an end.
If they ask:
“Friends,
what prevents anger that has not yet arisen
from arising at all?
And how is anger that has already arisen
brought to an end?”
—you should answer:
“It happens through the liberation of a mind through loving-kindness.”
When a person properly attends to the liberation through loving-kindness,
anger that has not yet arisen does not arise,
and anger that has already arisen
comes to an end.
December 21, 2025
AN 3.68: Titthiya Sutta — Sectarians 7/7
If they ask:
“Friends,
what prevents delusion that has not yet arisen
from arising at all?
And how is delusion that has already arisen
brought to an end?”
—you should answer:
“It happens by attending to what is reasonable and in accordance with reality.”
When a person attends to what is reasonable,
delusion that has not yet arisen does not arise,
and delusion that has already arisen
comes to an end.
If they ask:
“Friends,
what prevents delusion that has not yet arisen
from arising at all?
And how is delusion that has already arisen
brought to an end?”
—you should answer:
“It happens by attending to what is reasonable and in accordance with reality.”
When a person attends to what is reasonable,
delusion that has not yet arisen does not arise,
and delusion that has already arisen
comes to an end.
December 22, 2025
AN 3.69: Mula Sutta — Roots {A i 201} 1/14
The Buddha said:
“Bhikkhus,
there are three roots of what is unwholesome and harmful.
What three?
Greed is a root of the unwholesome and harmful;
anger is a root of the unwholesome and harmful;
and delusion is a root of the unwholesome and harmful.
Greed itself is unwholesome and harmful.
Whatever a greedy person does—
whether by body, speech, or mind—
is unwholesome and harmful.
If a person filled with greed and overwhelmed by greed thinks,
‘I have power; I want more power,’
and harms others through violence, imprisonment, plunder, insults, or banishment,
this too is entirely unwholesome and harmful.
In this way,
many unwholesome and harmful states arise
that originate from greed,
are caused by greed,
and are conditioned by greed."
The Buddha said:
“Bhikkhus,
there are three roots of what is unwholesome and harmful.
What three?
Greed is a root of the unwholesome and harmful;
anger is a root of the unwholesome and harmful;
and delusion is a root of the unwholesome and harmful.
Greed itself is unwholesome and harmful.
Whatever a greedy person does—
whether by body, speech, or mind—
is unwholesome and harmful.
If a person filled with greed and overwhelmed by greed thinks,
‘I have power; I want more power,’
and harms others through violence, imprisonment, plunder, insults, or banishment,
this too is entirely unwholesome and harmful.
In this way,
many unwholesome and harmful states arise
that originate from greed,
are caused by greed,
and are conditioned by greed."
December 23, 2025
AN 3.69: Mula Sutta — Roots {A i 201 2/14
Anger is unwholesome and harmful.
Whatever an angry person does—
whether by body, speech, or mind—
is unwholesome and harmful.
If a person filled with anger and overwhelmed by anger thinks,
“I have power; I want more power,”
and harms others through violence, imprisonment, plunder, insults, or banishment,
this too is unwholesome and harmful.
Thus, many unwholesome and harmful states arise
that originate from anger,
are caused by anger,
and are conditioned by anger.
Anger is unwholesome and harmful.
Whatever an angry person does—
whether by body, speech, or mind—
is unwholesome and harmful.
If a person filled with anger and overwhelmed by anger thinks,
“I have power; I want more power,”
and harms others through violence, imprisonment, plunder, insults, or banishment,
this too is unwholesome and harmful.
Thus, many unwholesome and harmful states arise
that originate from anger,
are caused by anger,
and are conditioned by anger.
December 24, 2025
AN 3.69: Mula Sutta — Roots {A i 201} 3/14
Delusion is unwholesome and harmful.
Whatever a deluded person does—
whether by body, speech, or mind—
is unwholesome and harmful.
If a person filled with delusion and overwhelmed by delusion thinks,
“I have power; I want more power,”
and harms others through violence, imprisonment, plunder, insults, or banishment,
this too is unwholesome and harmful.
Thus, many unwholesome and harmful states arise
that originate from delusion,
are caused by delusion,
and are conditioned by delusion.
Delusion is unwholesome and harmful.
Whatever a deluded person does—
whether by body, speech, or mind—
is unwholesome and harmful.
If a person filled with delusion and overwhelmed by delusion thinks,
“I have power; I want more power,”
and harms others through violence, imprisonment, plunder, insults, or banishment,
this too is unwholesome and harmful.
Thus, many unwholesome and harmful states arise
that originate from delusion,
are caused by delusion,
and are conditioned by delusion.
December 25, 2025
AN 3.69: Mula Sutta — Roots {A i 201} 4/14
Such a person is called
one who speaks at the wrong time,
one who speaks falsely,
one who speaks without grounds,
one who speaks contrary to the Dharma,
and one who speaks contrary to the discipline.
Why is that?
Because thinking, “I have power; I want more power,”
he harms others through violence, imprisonment, plunder, insults, or banishment.
Such a person is called
one who speaks at the wrong time,
one who speaks falsely,
one who speaks without grounds,
one who speaks contrary to the Dharma,
and one who speaks contrary to the discipline.
Why is that?
Because thinking, “I have power; I want more power,”
he harms others through violence, imprisonment, plunder, insults, or banishment.
December 26, 2025
AN 3.69: Mula Sutta — Roots {A i 201} 5/14
When the truth is spoken to him,
he does not acknowledge it but denies it.
When something untrue is spoken to him,
he makes no effort to determine,
“This is not true; this has no basis.”
Therefore he is called
one who speaks at the wrong time,
one who speaks falsely,
one who speaks without grounds,
one who speaks contrary to the Dharma,
and one who speaks contrary to the discipline.
When the truth is spoken to him,
he does not acknowledge it but denies it.
When something untrue is spoken to him,
he makes no effort to determine,
“This is not true; this has no basis.”
Therefore he is called
one who speaks at the wrong time,
one who speaks falsely,
one who speaks without grounds,
one who speaks contrary to the Dharma,
and one who speaks contrary to the discipline.
December 27, 2025
AN 3.69: Mula Sutta — Roots {A i 201} 6/14
Just as three kinds of vines
may grow on a sal tree, a birch, or a poplar,
wrapping around the tree and covering it completely,
bringing disaster to that tree,
so too a person whose mind is entangled
by unwholesome and harmful states
born of greed, anger, and delusion
lives in this very life fearful, confused,
and agitated, in suffering;
and when his body breaks up after death,
he is reborn in a bad destination.
Such are the three roots of the unwholesome and harmful.
Just as three kinds of vines
may grow on a sal tree, a birch, or a poplar,
wrapping around the tree and covering it completely,
bringing disaster to that tree,
so too a person whose mind is entangled
by unwholesome and harmful states
born of greed, anger, and delusion
lives in this very life fearful, confused,
and agitated, in suffering;
and when his body breaks up after death,
he is reborn in a bad destination.
Such are the three roots of the unwholesome and harmful.
December 28, 2025
AN 3.69: Mula Sutta — Roots {A i 201} 7/14
"Bhikkhus,
there are also three roots of what is wholesome and beneficial.
What three?
Non-greed is a root of the wholesome and beneficial;
non-anger is a root of the wholesome and beneficial;
and non-delusion is a root of the wholesome and beneficial.
Non-greed is wholesome and beneficial.
Whatever a person free from greed does—
whether by body, speech, or mind—
is wholesome and beneficial.
A person without greed
is not filled with greed
nor overwhelmed by greed,
and does not, thinking 'I have power; I want more power,'
harm others through violence, imprisonment, plunder, insults, or banishment;
this too is wholesome and beneficial.
In this way,
many wholesome and beneficial states arise—
arising from non-greed,
caused by non-greed,
and conditioned by non-greed."
"Bhikkhus,
there are also three roots of what is wholesome and beneficial.
What three?
Non-greed is a root of the wholesome and beneficial;
non-anger is a root of the wholesome and beneficial;
and non-delusion is a root of the wholesome and beneficial.
Non-greed is wholesome and beneficial.
Whatever a person free from greed does—
whether by body, speech, or mind—
is wholesome and beneficial.
A person without greed
is not filled with greed
nor overwhelmed by greed,
and does not, thinking 'I have power; I want more power,'
harm others through violence, imprisonment, plunder, insults, or banishment;
this too is wholesome and beneficial.
In this way,
many wholesome and beneficial states arise—
arising from non-greed,
caused by non-greed,
and conditioned by non-greed."
December 29, 2025
AN 3.69: Mula Sutta — Roots {A i 201} 8/14
Non-anger is wholesome and beneficial.
Whatever a person free from anger does—
whether by body, speech, or mind—
is wholesome and beneficial.
A person without anger
is not filled with anger
nor overwhelmed by anger,
and does not, thinking “I have power; I want more power,”
harm others through violence, imprisonment, plunder, insults, or banishment;
this too is wholesome and beneficial.
Thus, many wholesome and beneficial states arise
that originate from non-anger,
are caused by non-anger,
and are conditioned by non-anger.
Non-anger is wholesome and beneficial.
Whatever a person free from anger does—
whether by body, speech, or mind—
is wholesome and beneficial.
A person without anger
is not filled with anger
nor overwhelmed by anger,
and does not, thinking “I have power; I want more power,”
harm others through violence, imprisonment, plunder, insults, or banishment;
this too is wholesome and beneficial.
Thus, many wholesome and beneficial states arise
that originate from non-anger,
are caused by non-anger,
and are conditioned by non-anger.
December 30, 2025
AN 3.69: Mula Sutta — Roots {A i 201} 9/14
Non-delusion is wholesome and beneficial.
Whatever a person free from delusion does—
whether by body, speech, or mind—
is wholesome and beneficial.
A person without delusion
is not filled with delusion
nor overwhelmed by delusion,
and does not, thinking “I have power; I want more power,”
harm others through violence, imprisonment, plunder, insults, or banishment;
this too is wholesome and beneficial.
Thus, many wholesome and beneficial states arise
that originate from non-delusion,
are caused by non-delusion,
and are conditioned by non-delusion.
Non-delusion is wholesome and beneficial.
Whatever a person free from delusion does—
whether by body, speech, or mind—
is wholesome and beneficial.
A person without delusion
is not filled with delusion
nor overwhelmed by delusion,
and does not, thinking “I have power; I want more power,”
harm others through violence, imprisonment, plunder, insults, or banishment;
this too is wholesome and beneficial.
Thus, many wholesome and beneficial states arise
that originate from non-delusion,
are caused by non-delusion,
and are conditioned by non-delusion.
December 31, 2025
AN 3.69: Mula Sutta — Roots {A i 201} 10/14
Such a person is called
one who speaks at the right time,
one who speaks truthfully,
one who speaks with grounds,
one who speaks in accordance with the Dharma,
and one who speaks in accordance with the discipline.
Why is that?
Because, though he thinks “I have power; I want more power,”
he does not harm others through violence, imprisonment, plunder, insults, or banishment.
Such a person is called
one who speaks at the right time,
one who speaks truthfully,
one who speaks with grounds,
one who speaks in accordance with the Dharma,
and one who speaks in accordance with the discipline.
Why is that?
Because, though he thinks “I have power; I want more power,”
he does not harm others through violence, imprisonment, plunder, insults, or banishment.
January 1, 2026
AN 3.69: Mula Sutta — Roots {A i 201} 11/14
When the truth is spoken to him,
he does not deny it but acknowledges it.
When something untrue is spoken to him,
he makes an effort to determine,
“This is not true; this has no basis.”
Therefore he is called
one who speaks at the right time,
one who speaks truthfully,
one who speaks based on facts,
one who speaks in accordance with the Dharma,
and one who speaks in accordance with the discipline.
When the truth is spoken to him,
he does not deny it but acknowledges it.
When something untrue is spoken to him,
he makes an effort to determine,
“This is not true; this has no basis.”
Therefore he is called
one who speaks at the right time,
one who speaks truthfully,
one who speaks based on facts,
one who speaks in accordance with the Dharma,
and one who speaks in accordance with the discipline.
January 2, 2026
AN 3.69: Mula Sutta — Roots {A i 201} 12/14
For such a person,
the unwholesome and harmful states
that arise from greed, anger, and delusion
are destroyed at the root—
cut off like a palmyra stump,
so that they can never arise again in the future.
He lives in this life, here and now,
without fear, peaceful and serene,
and here and now attains nirvana.
For such a person,
the unwholesome and harmful states
that arise from greed, anger, and delusion
are destroyed at the root—
cut off like a palmyra stump,
so that they can never arise again in the future.
He lives in this life, here and now,
without fear, peaceful and serene,
and here and now attains nirvana.
January 3, 2026
AN 3.69: Mula Sutta — Roots {A i 201} 13/14
Just as if three kinds of vines
were growing on a sal tree, a birch, or a poplar,
and someone came with a hoe and a basket,
cut the vines at their base,
dug up the surrounding earth,
pulled out the roots,
and even extracted the smallest rootlets;
then chopped them into pieces,
pounded them into fragments,
dried them in the sun and wind,
burned them to ashes,
and scattered the ashes in a strong wind
or cast them into a swift-flowing river—
the vines would be utterly destroyed at the root
and could never grow again.
Just as if three kinds of vines
were growing on a sal tree, a birch, or a poplar,
and someone came with a hoe and a basket,
cut the vines at their base,
dug up the surrounding earth,
pulled out the roots,
and even extracted the smallest rootlets;
then chopped them into pieces,
pounded them into fragments,
dried them in the sun and wind,
burned them to ashes,
and scattered the ashes in a strong wind
or cast them into a swift-flowing river—
the vines would be utterly destroyed at the root
and could never grow again.
January 4, 2026
AN 3.69: Mula Sutta — Roots {A i 201} 14/14
So it is with such a person:
the unwholesome and harmful states
that arise from greed, anger, and delusion
are destroyed at the root—
cut off like a palmyra stump,
so that they cannot arise again in the future.
He lives in this life, here and now,
without fear, peaceful and serene,
and here and now attains nirvana.
This is the teaching on the three roots
of what is wholesome and beneficial.
So it is with such a person:
the unwholesome and harmful states
that arise from greed, anger, and delusion
are destroyed at the root—
cut off like a palmyra stump,
so that they cannot arise again in the future.
He lives in this life, here and now,
without fear, peaceful and serene,
and here and now attains nirvana.
This is the teaching on the three roots
of what is wholesome and beneficial.
January 5, 2026
AN 4.37: Aparihani Sutta — No Falling Away {A ii 39} 1/8
A bhikkhu who is endowed with four qualities
does not decline
and has nirvana directly before him.
What four?
A bhikkhu is accomplished in virtue,
guards the doors of the sense faculties,
knows moderation in eating,
and is devoted to mindfulness.
A bhikkhu who is endowed with four qualities
does not decline
and has nirvana directly before him.
What four?
A bhikkhu is accomplished in virtue,
guards the doors of the sense faculties,
knows moderation in eating,
and is devoted to mindfulness.
January 6, 2026
AN 4.37: Aparihani Sutta — No Falling Away {A ii 39} 2/8
How, then, does a bhikkhu become accomplished in the precepts?
A bhikkhu who is well-disciplined in the precepts
restrains himself according to the list of precepts,
lives within the proper sphere of conduct,
and is established in right behavior.
He sees danger in the slightest faults,
holds to the precepts,
and applies himself to them with diligence.
This is how a bhikkhu becomes accomplished in the precepts.
How, then, does a bhikkhu become accomplished in the precepts?
A bhikkhu who is well-disciplined in the precepts
restrains himself according to the list of precepts,
lives within the proper sphere of conduct,
and is established in right behavior.
He sees danger in the slightest faults,
holds to the precepts,
and applies himself to them with diligence.
This is how a bhikkhu becomes accomplished in the precepts.
January 7, 2026
AN 4.37: Aparihani Sutta — No Falling Away {A ii 39} 3/8
How, then, does a bhikkhu properly guard the doors of the sense faculties?
When a bhikkhu sees a form with the eye,
he does not fixate on its appearance
or cling to its details.
For if the faculty of sight is left unguarded,
craving or aversion—
those unwholesome and harmful states—
may assail him.
Likewise, when a bhikkhu hears a sound with the ear,
he does not fixate on it
or cling to it.
For if the faculty of hearing is left unguarded,
craving or aversion—
unwholesome and harmful states—
may assail him.
How, then, does a bhikkhu properly guard the doors of the sense faculties?
When a bhikkhu sees a form with the eye,
he does not fixate on its appearance
or cling to its details.
For if the faculty of sight is left unguarded,
craving or aversion—
those unwholesome and harmful states—
may assail him.
Likewise, when a bhikkhu hears a sound with the ear,
he does not fixate on it
or cling to it.
For if the faculty of hearing is left unguarded,
craving or aversion—
unwholesome and harmful states—
may assail him.
January 8, 2026
AN 4.37: Aparihani Sutta — No Falling Away {A ii 39} 4/8
When a bhikkhu smells an odor with the nose,
he does not fixate on it
nor become obsessed with its details.
For if the nose is left unguarded,
craving or aversion—
unwholesome and harmful states—
may assail him.
When a bhikkhu tastes a flavor with the tongue,
he does not fixate on it
or become obsessed with it.
For if the tongue is left unguarded,
craving or aversion—
unwholesome and harmful states—
may assail him.
When a bhikkhu smells an odor with the nose,
he does not fixate on it
nor become obsessed with its details.
For if the nose is left unguarded,
craving or aversion—
unwholesome and harmful states—
may assail him.
When a bhikkhu tastes a flavor with the tongue,
he does not fixate on it
or become obsessed with it.
For if the tongue is left unguarded,
craving or aversion—
unwholesome and harmful states—
may assail him.
January 9, 2026
AN 4.37: Aparihani Sutta — No Falling Away {A ii 39} 5/8
When a bhikkhu feels a tactile sensation with the body,
he does not fixate on it
or become obsessed with its details.
For if the body is left unguarded,
craving or aversion—
unwholesome and harmful states—
may assail him.
When a bhikkhu recognizes a mental object with the mind,
he does not fixate on it
or become obsessed with its details.
For if the mind is left unguarded,
craving or aversion—
unwholesome and harmful states—
may assail him.
This is how a bhikkhu guards the doors of the sense faculties.
When a bhikkhu feels a tactile sensation with the body,
he does not fixate on it
or become obsessed with its details.
For if the body is left unguarded,
craving or aversion—
unwholesome and harmful states—
may assail him.
When a bhikkhu recognizes a mental object with the mind,
he does not fixate on it
or become obsessed with its details.
For if the mind is left unguarded,
craving or aversion—
unwholesome and harmful states—
may assail him.
This is how a bhikkhu guards the doors of the sense faculties.
January 10, 2026
AN 4.37: Aparihani Sutta — No Falling Away {A ii 39} 6/8
How, then, does a bhikkhu know moderation in eating?
A bhikkhu reflects wisely
when taking food.
He does not eat for amusement,
or for intoxication,
or for over indulgence,
or for beautification.
Rather, he eats only
for maintaining this body,
for supporting and sustaining it,
for ending hunger without creating a new discomfort
through overeating.
He reflects:
“By doing so, I will live blamelessly
and dwell in comfort.”
He eats to preserve life,
to sustain the body,
to overcome suffering,
and to live a pure life.
This is how a bhikkhu knows moderation in eating.
How, then, does a bhikkhu know moderation in eating?
A bhikkhu reflects wisely
when taking food.
He does not eat for amusement,
or for intoxication,
or for over indulgence,
or for beautification.
Rather, he eats only
for maintaining this body,
for supporting and sustaining it,
for ending hunger without creating a new discomfort
through overeating.
He reflects:
“By doing so, I will live blamelessly
and dwell in comfort.”
He eats to preserve life,
to sustain the body,
to overcome suffering,
and to live a pure life.
This is how a bhikkhu knows moderation in eating.
January 11, 2026
AN 4.37: Aparihani Sutta — No Falling Away {A ii 39} 7/8
How, then, is a bhikkhu devoted to wakefulness?
During the day,
while walking back and forth or sitting,
the bhikkhu purifies his mind
from hindrances.
In the early part of the night,
while walking back and forth or sitting,
he purifies his mind
from hindrances.
In the middle of the night,
he lies down on his right side
in the lion’s posture,
with one foot placed on the other,
mindful and fully aware,
attentive to the time for rising again.
In the last watch of the night,
while walking back and forth or sitting,
he purifies his mind
from hindrances.
This is how a bhikkhu is devoted to wakefulness.
A bhikkhu who is endowed with these four qualities
does not retreat
and will soon reach nirvana.
How, then, is a bhikkhu devoted to wakefulness?
During the day,
while walking back and forth or sitting,
the bhikkhu purifies his mind
from hindrances.
In the early part of the night,
while walking back and forth or sitting,
he purifies his mind
from hindrances.
In the middle of the night,
he lies down on his right side
in the lion’s posture,
with one foot placed on the other,
mindful and fully aware,
attentive to the time for rising again.
In the last watch of the night,
while walking back and forth or sitting,
he purifies his mind
from hindrances.
This is how a bhikkhu is devoted to wakefulness.
A bhikkhu who is endowed with these four qualities
does not retreat
and will soon reach nirvana.
January 12, 2026
AN 4.37: Aparihani Sutta — No Falling Away {A ii 39} 8/8
A bhikkhu who firmly follows the precepts,
who guards the sense faculties well,
who knows moderation in eating,
and who is devoted to mindfulness
does not fall into laziness
day or night
as he cultivates wholesome and beneficial teachings
for the sake of unsurpassed peace.
Delighting in diligence,
and knowing the danger in laziness,
such a bhikkhu does not retreat
and will soon reach nirvana.
A bhikkhu who firmly follows the precepts,
who guards the sense faculties well,
who knows moderation in eating,
and who is devoted to mindfulness
does not fall into laziness
day or night
as he cultivates wholesome and beneficial teachings
for the sake of unsurpassed peace.
Delighting in diligence,
and knowing the danger in laziness,
such a bhikkhu does not retreat
and will soon reach nirvana.
January 13, 2026
AN 4.49: Vipallasa Sutta — Distortions of the Mind/Perversions {A ii 52} 1/2
The Buddha said:
“Bhikkhus, there are four kinds of distortions—
distortions of perception,
distortions of thought,
and distortions of view.
What are the four?
Taking what is impermanent to be permanent;
taking what is suffering to be happiness;
taking what is not-self to be self;
and taking what is foul to be pure.
Beings who are confused by wrong view
misperceive the world with distorted minds.
Bound by Māra’s fetters,
they find no safety;
they wander on and on
through the cycle of birth and death."
The Buddha said:
“Bhikkhus, there are four kinds of distortions—
distortions of perception,
distortions of thought,
and distortions of view.
What are the four?
Taking what is impermanent to be permanent;
taking what is suffering to be happiness;
taking what is not-self to be self;
and taking what is foul to be pure.
Beings who are confused by wrong view
misperceive the world with distorted minds.
Bound by Māra’s fetters,
they find no safety;
they wander on and on
through the cycle of birth and death."
January 14, 2026
AN 4.49: Vipallasa Sutta — Distortions of the Mind/Perversions {A ii 52} 2/2
“But when the world is shrouded in darkness,
the Buddhas appear and bring light.
He reveal the profound Dharma
that ends suffering.
When one endowed with wisdom hears this teaching,
they regain the right mind.
They perceive the impermanent as impermanent;
they understand suffering as suffering;
they do not view what is not-self as self;
and they see the foul as foul.
By embracing this right view,
they are freed from all suffering.”
“But when the world is shrouded in darkness,
the Buddhas appear and bring light.
He reveal the profound Dharma
that ends suffering.
When one endowed with wisdom hears this teaching,
they regain the right mind.
They perceive the impermanent as impermanent;
they understand suffering as suffering;
they do not view what is not-self as self;
and they see the foul as foul.
By embracing this right view,
they are freed from all suffering.”
January 15, 2026
AN 4.73: Sappurisa Sutta — A Person of Integrity {A ii 77} 1/8
“Bhikkhus, a person who possesses four qualities
is called ‘a person lacking integrity.’
What four?
A person lacking integrity reveals the faults of others
even when not asked.
What, then, when he is asked?
If someone questions or probes him
about the faults of another,
he does not hesitate
and relates them fully and in detail.
Such a practitioner should be recognized
as a person lacking integrity."
“Bhikkhus, a person who possesses four qualities
is called ‘a person lacking integrity.’
What four?
A person lacking integrity reveals the faults of others
even when not asked.
What, then, when he is asked?
If someone questions or probes him
about the faults of another,
he does not hesitate
and relates them fully and in detail.
Such a practitioner should be recognized
as a person lacking integrity."
January 16, 2026
AN 4.73: Sappurisa Sutta — A Person of Integrity {A ii 77} 2/8
"Also, a person lacking integrity does not reveal
the virtues of another when asked.
What, then, when not asked?
If someone questions or probes him
about the virtues of another,
he hesitates,
speaks evasively,
and omits many details.
Such a practitioner should be recognized
as a person lacking integrity."
"Also, a person lacking integrity does not reveal
the virtues of another when asked.
What, then, when not asked?
If someone questions or probes him
about the virtues of another,
he hesitates,
speaks evasively,
and omits many details.
Such a practitioner should be recognized
as a person lacking integrity."
January 17, 2026
AN 4.73: Sappurisa Sutta — A Person of Integrity {A ii 77} 3/8
"Furthermore, a person lacking integrity does not reveal
his own faults when asked.
What, then, when not asked?
If someone questions or probes him
about his own faults,
he hesitates,
speaks evasively,
and omits many details.
Such a practitioner should be recognized
as a person lacking integrity."
"Furthermore, a person lacking integrity does not reveal
his own faults when asked.
What, then, when not asked?
If someone questions or probes him
about his own faults,
he hesitates,
speaks evasively,
and omits many details.
Such a practitioner should be recognized
as a person lacking integrity."
January 18, 2026
AN 4.73: Sappurisa Sutta — A Person of Integrity {A ii 77} 4/8
"Also, a person lacking integrity reveals
his own virtues even when not asked.
What, then, when he is asked?
If someone questions or probes him
about his own virtues,
he does not hesitate
and relates them fully and in detail.
Such a practitioner should be recognized
as a person lacking integrity.
Bhikkhus, one who possesses these four qualities
is called ‘a person lacking integrity.’”
"Also, a person lacking integrity reveals
his own virtues even when not asked.
What, then, when he is asked?
If someone questions or probes him
about his own virtues,
he does not hesitate
and relates them fully and in detail.
Such a practitioner should be recognized
as a person lacking integrity.
Bhikkhus, one who possesses these four qualities
is called ‘a person lacking integrity.’”
January 19, 2026
AN 4.73: Sappurisa Sutta — A Person of Integrity {A ii 77} 5/8
“Now, bhikkhus, a person who possesses four qualities
is called ‘a person of integrity.’
What four?
A person of integrity does not reveal
the faults of others when asked.
What, then, when not asked?
If someone questions or probes him
about the faults of another,
he hesitates,
speaks evasively,
and omits many details.
Such a practitioner should be recognized
as a person of integrity."
“Now, bhikkhus, a person who possesses four qualities
is called ‘a person of integrity.’
What four?
A person of integrity does not reveal
the faults of others when asked.
What, then, when not asked?
If someone questions or probes him
about the faults of another,
he hesitates,
speaks evasively,
and omits many details.
Such a practitioner should be recognized
as a person of integrity."
January 20, 2026
AN 4.73: Sappurisa Sutta — A Person of Integrity {A ii 77} 6/8
Also, a person of integrity reveals
the virtues of another even when not asked.
What, then, when he is asked?
If someone questions or probes him
about the virtues of another,
he does not hesitate
and relates them fully and in detail.
Such a practitioner should be recognized
as a person of integrity.
Also, a person of integrity reveals
the virtues of another even when not asked.
What, then, when he is asked?
If someone questions or probes him
about the virtues of another,
he does not hesitate
and relates them fully and in detail.
Such a practitioner should be recognized
as a person of integrity.
January 21, 2026
AN 4.73: Sappurisa Sutta — A Person of Integrity {A ii 77} 7/8
Furthermore, a person of integrity reveals
his own faults even when not asked.
What, then, when he is asked?
If someone questions or probes him
about his own faults,
he does not hesitate
and relates them fully and in detail.
Such a practitioner should be recognized
as a person of integrity.
Furthermore, a person of integrity reveals
his own faults even when not asked.
What, then, when he is asked?
If someone questions or probes him
about his own faults,
he does not hesitate
and relates them fully and in detail.
Such a practitioner should be recognized
as a person of integrity.
January 22, 2026
AN 4.73: Sappurisa Sutta — A Person of Integrity {A ii 77} 8/8
"Also, a person of integrity does not reveal
his own virtues when asked.
What, then, when not asked?
If someone questions or probes him
about his own virtues,
he hesitates,
is not thorough,
and omits many details.
Such a practitioner should be recognized
as a person of integrity.
Bhikkhus, one who possesses these four qualities
is called ‘a person of integrity.’”
"Also, a person of integrity does not reveal
his own virtues when asked.
What, then, when not asked?
If someone questions or probes him
about his own virtues,
he hesitates,
is not thorough,
and omits many details.
Such a practitioner should be recognized
as a person of integrity.
Bhikkhus, one who possesses these four qualities
is called ‘a person of integrity.’”
January 23, 2026
AN 4.192: Thana Sutta — Traits 1/17
"Bhikkhus, four qualities
are to be understood by means of four situations.
Which four?
Whether a person follows the precepts
can be known by living together with him.
And this is known only after living together
for a long time,
not after living together for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish."
"Bhikkhus, four qualities
are to be understood by means of four situations.
Which four?
Whether a person follows the precepts
can be known by living together with him.
And this is known only after living together
for a long time,
not after living together for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish."
January 24, 2026
AN 4.192: Thana Sutta — Traits 2/17
"Whether a person is pure
is understood by conversing with him.
And this is known only after conversing
for a long time,
not after a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish."
"Whether a person is pure
is understood by conversing with him.
And this is known only after conversing
for a long time,
not after a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish."
January 25, 2026
AN 4.192: Thana Sutta — Traits 3/17
“Whether a person is steadfast
is known when he encounters adversity.
And this is known only after he has faced adversity
for a long time,
not after facing it for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.”
“Whether a person is steadfast
is known when he encounters adversity.
And this is known only after he has faced adversity
for a long time,
not after facing it for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.”
January 26, 2026
AN 4.192: Thana Sutta — Traits 4/17
“Whether a person is wise
is known by debating with him.
And this is known only after debating
for a long time,
not after debating for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.”
“Whether a person is wise
is known by debating with him.
And this is known only after debating
for a long time,
not after debating for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.”
January 27, 2026
AN 4.192: Thana Sutta — Traits 5/17
"'Whether a person follows the precepts
can be known by living together with him.
And this is known only after living together
for a long time,
not after living together for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.'
Thus it was said.
For what reason was this said?"
"'Whether a person follows the precepts
can be known by living together with him.
And this is known only after living together
for a long time,
not after living together for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.'
Thus it was said.
For what reason was this said?"
January 28, 2026
AN 4.192: Thana Sutta — Traits 6/17
“By living together with another person,
one comes to know something:
‘For a long time this person’s virtue
has been damaged, broken,
torn, and stained.
His conduct is inconsistent,
and he has not consistently upheld the precepts.
He is one who has broken the precepts,
not one who maintains them and follows them.’”
“By living together with another person,
one comes to know something:
‘For a long time this person’s virtue
has been damaged, broken,
torn, and stained.
His conduct is inconsistent,
and he has not consistently upheld the precepts.
He is one who has broken the precepts,
not one who maintains them and follows them.’”
January 29, 2026
AN 4.192: Thana Sutta — Traits 7/17
“By living together with another person,
one comes to know something:
‘For a long time this person’s virtue
has not been damaged, broken,
torn, or stained.
His conduct is consistent,
and he has consistently upheld the precepts.
He is one who maintains and follows the precepts,
not one who has broken them.’”
“By living together with another person,
one comes to know something:
‘For a long time this person’s virtue
has not been damaged, broken,
torn, or stained.
His conduct is consistent,
and he has consistently upheld the precepts.
He is one who maintains and follows the precepts,
not one who has broken them.’”
January 30, 2026
AN 4.192: Thana Sutta — Traits 8/17
“‘Whether a person follows the precepts
is known by living together with him.
And this is known only after living together
for a long time,
not after living together for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.'
Thus it was said,
and it was for this very reason that it was said.”
“‘Whether a person follows the precepts
is known by living together with him.
And this is known only after living together
for a long time,
not after living together for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.'
Thus it was said,
and it was for this very reason that it was said.”
January 31, 2026
AN 4.192: Thana Sutta — Traits 9/17
“‘Whether a person is pure
is known by conversing with him.
And this is known only after conversing
for a long time,
not after conversing for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.'
Thus it was said.
For what reason was this said?”
“‘Whether a person is pure
is known by conversing with him.
And this is known only after conversing
for a long time,
not after conversing for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.'
Thus it was said.
For what reason was this said?”
February 1, 2026
AN 4.192: Thana Sutta — Traits 10/17
“By conversing with another person,
one comes to know the following:
‘When this person speaks with one individual,
he conducts himself in one way;
when he speaks with two people,
he conducts himself differently;
and when he speaks with three people,
his manner is again different.
What he says at first
does not accord with what he says later.
He is impure in his speech.’"
“By conversing with another person,
one comes to know the following:
‘When this person speaks with one individual,
he conducts himself in one way;
when he speaks with two people,
he conducts himself differently;
and when he speaks with three people,
his manner is again different.
What he says at first
does not accord with what he says later.
He is impure in his speech.’"
February 2, 2026
AN 4.192: Thana Sutta — Traits 11/17
“By conversing with another person,
one comes to know the following:
‘When this person speaks with one individual,
or with two people,
or with three people,
or with a large assembly,
he conducts himself in the same way.
What he says at first
accords with what he says later.
He is pure in his speech.’"
“By conversing with another person,
one comes to know the following:
‘When this person speaks with one individual,
or with two people,
or with three people,
or with a large assembly,
he conducts himself in the same way.
What he says at first
accords with what he says later.
He is pure in his speech.’"
February 3, 2026
AN 4.192: Thana Sutta — Traits 12/17
“‘Whether a person is pure
is known by conversing with him.
And this is known only after conversing
for a long time,
not after conversing for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.'
Thus it was said,
and it was for this very reason that it was said.”
“‘Whether a person is pure
is known by conversing with him.
And this is known only after conversing
for a long time,
not after conversing for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.'
Thus it was said,
and it was for this very reason that it was said.”
February 4, 2026
AN 4.192: Thana Sutta — Traits 13/17
“‘Whether a person is steadfast
is known when he is faced with adversity.
And this is known only after he has faced adversity
for a long time,
not after facing it for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.'
Thus it was said.
For what reason was this said?"
“‘Whether a person is steadfast
is known when he is faced with adversity.
And this is known only after he has faced adversity
for a long time,
not after facing it for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.'
Thus it was said.
For what reason was this said?"
February 5, 2026
AN 4.192: Thana Sutta — Traits 14/17
“When someone loses a relative,
or loses wealth,
or loses health due to illness,
one person
grieves, laments, beats his chest,
and becomes distraught.
But another person
does not grieve, lament, beat his chest,
or become distraught.
For this reason it was said:
‘Whether a person is steadfast
is known when he is faced with adversity.
And this is known only after he has faced adversity
for a long time,
not after facing it for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.'"
“When someone loses a relative,
or loses wealth,
or loses health due to illness,
one person
grieves, laments, beats his chest,
and becomes distraught.
But another person
does not grieve, lament, beat his chest,
or become distraught.
For this reason it was said:
‘Whether a person is steadfast
is known when he is faced with adversity.
And this is known only after he has faced adversity
for a long time,
not after facing it for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.'"
February 6, 2026
AN 4.192: Thana Sutta — Traits 15/17
“‘Whether a person is wise
is known through discussion.
And this is known only after discussing
for a long time,
not after discussing for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.'
Thus it was said.
For what reason was this said?"
“‘Whether a person is wise
is known through discussion.
And this is known only after discussing
for a long time,
not after discussing for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.'
Thus it was said.
For what reason was this said?"
February 7, 2026
AN 4.192: Thana Sutta — Traits 16/17
“By observing how a person conducts himself in discussion,
one may know the following:
‘Judging by the way he approaches an issue,
applies his reasoning,
and puts forth his questions,
this person is dull and unwise.’
Why is that?
'Because he is unable to express his meaning clearly,
to teach, describe, articulate,
reveal, explain,
or make things plain.
He is dull and unwise.’
Or one may know:
‘Judging by the way he approaches an issue,
applies his reasoning,
and puts forth his questions,
this person is wise and not dull.’
Why is that?
'Because he clearly expresses his meaning,
teaches, describes, articulates,
reveals, explains,
and makes things plain.
He is wise and not dull.’"
“By observing how a person conducts himself in discussion,
one may know the following:
‘Judging by the way he approaches an issue,
applies his reasoning,
and puts forth his questions,
this person is dull and unwise.’
Why is that?
'Because he is unable to express his meaning clearly,
to teach, describe, articulate,
reveal, explain,
or make things plain.
He is dull and unwise.’
Or one may know:
‘Judging by the way he approaches an issue,
applies his reasoning,
and puts forth his questions,
this person is wise and not dull.’
Why is that?
'Because he clearly expresses his meaning,
teaches, describes, articulates,
reveals, explains,
and makes things plain.
He is wise and not dull.’"
February 8, 2026
AN 4.192: Thana Sutta — Traits 17/17
“‘Whether a person is wise
is known through discussion.
And this is known only after discussing
for a long time,
not after discussing for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.'
Thus it was said,
and it was for this very reason that it was said.
Bhikkhus, these are the four qualities
that are discerned through four kinds of situations."
“‘Whether a person is wise
is known through discussion.
And this is known only after discussing
for a long time,
not after discussing for a short time.
It is known by paying careful attention,
not by being inattentive.
It is known by one who is wise,
not by one who is foolish.'
Thus it was said,
and it was for this very reason that it was said.
Bhikkhus, these are the four qualities
that are discerned through four kinds of situations."
February 9, 2026
AN 5.2: Vitthara Sutta — (Strengths) in Detail {A iii 2} 1/7
“Bhikkhus,
a practitioner has five strengths.
What are the five?
The strength of conviction,
the strength of conscience,
the strength of concern,
the strength of persistence,
and the strength of wisdom."
“Bhikkhus,
a practitioner has five strengths.
What are the five?
The strength of conviction,
the strength of conscience,
the strength of concern,
the strength of persistence,
and the strength of wisdom."
February 10, 2026
AN 5.2: Vitthara Sutta — (Strengths) in Detail {A iii 2} 2/7
“What is the strength of conviction?
Here, a bhikkhu — a noble disciple —
is endowed with faith,
with confidence in the Tathāgata’s awakening.
He believes:
‘Indeed, the World-Honored One is an Arhat,
perfectly self-awakened,
consummate in knowledge and conduct,
taken the right path,
knowing the world well,
unsurpassed trainer of those ready to be trained,
teacher of devas and humans,
the awakened one,
the blessed one.’
Bhikkhus, this is called
the strength of conviction."
“What is the strength of conviction?
Here, a bhikkhu — a noble disciple —
is endowed with faith,
with confidence in the Tathāgata’s awakening.
He believes:
‘Indeed, the World-Honored One is an Arhat,
perfectly self-awakened,
consummate in knowledge and conduct,
taken the right path,
knowing the world well,
unsurpassed trainer of those ready to be trained,
teacher of devas and humans,
the awakened one,
the blessed one.’
Bhikkhus, this is called
the strength of conviction."
February 11, 2026
AN 5.2: Vitthara Sutta — (Strengths) in Detail {A iii 2} 3/7
“What is the strength of conscience?
Here, a noble disciple
feels a sense of shame
with regard to evil actions of body,
evil actions of speech,
and evil actions of mind.
This is called
the strength of conscience."
“What is the strength of conscience?
Here, a noble disciple
feels a sense of shame
with regard to evil actions of body,
evil actions of speech,
and evil actions of mind.
This is called
the strength of conscience."
February 12, 2026
AN 5.2: Vitthara Sutta — (Strengths) in Detail {A iii 2} 4/7
“What is the strength of concern?
Here, a noble disciple
has a sense of moral dread
regarding the consequences
of evil actions of body,
evil actions of speech,
and evil actions of mind.
This is called
the strength of concern."
“What is the strength of concern?
Here, a noble disciple
has a sense of moral dread
regarding the consequences
of evil actions of body,
evil actions of speech,
and evil actions of mind.
This is called
the strength of concern."
February 13, 2026
AN 5.2: Vitthara Sutta — (Strengths) in Detail {A iii 2} 5/7
“What is the strength of persistence?
Here, a noble disciple
practices persistently
to abandon evil and unwholesome qualities
and acquire wholesome and beneficial qualities.
He is unwavering,
steadfast in his effort,
not negligent in acquiring
wholesome and beneficial qualities.
This is called
the strength of persistence."
“What is the strength of persistence?
Here, a noble disciple
practices persistently
to abandon evil and unwholesome qualities
and acquire wholesome and beneficial qualities.
He is unwavering,
steadfast in his effort,
not negligent in acquiring
wholesome and beneficial qualities.
This is called
the strength of persistence."
February 14, 2026
AN 5.2: Vitthara Sutta — (Strengths) in Detail {A iii 2} 6/7
“What is the strength of wisdom?
Here, a noble disciple
is wise, noble,
endowed with penetrating insight,
seeing the arising and passing away of phenomena,
and rightly departing from suffering.
This is called
the strength of wisdom."
“What is the strength of wisdom?
Here, a noble disciple
is wise, noble,
endowed with penetrating insight,
seeing the arising and passing away of phenomena,
and rightly departing from suffering.
This is called
the strength of wisdom."
February 15, 2026
AN 5.2: Vitthara Sutta — (Strengths) in Detail {A iii 2} 7/7
“Bhikkhus,
these are the five strengths
possessed by a practitioner.
Therefore, you should practice thus:
‘We will cultivate
the strength of conviction
possessed by a practitioner.
We will cultivate
the strength of conscience
possessed by a practitioner.
We will cultivate
the strength of concern
possessed by a practitioner.
We will cultivate
the strength of persistence
possessed by a practitioner.
We will cultivate
the strength of wisdom
possessed by a practitioner.’
In this way, bhikkhus,
you should constinue to practice."
“Bhikkhus,
these are the five strengths
possessed by a practitioner.
Therefore, you should practice thus:
‘We will cultivate
the strength of conviction
possessed by a practitioner.
We will cultivate
the strength of conscience
possessed by a practitioner.
We will cultivate
the strength of concern
possessed by a practitioner.
We will cultivate
the strength of persistence
possessed by a practitioner.
We will cultivate
the strength of wisdom
possessed by a practitioner.’
In this way, bhikkhus,
you should constinue to practice."
February 16, 2026
AN 5.51: Avarana Sutta — Obstacles {A iii 63} 1/8
“Once the Blessed One was staying near Sāvatthī,
in Jeta’s Grove, Anāthapiṇḍika’s Park.
There the Buddha addressed the monks:
‘Bhikkhus!’
‘Yes, Venerable Buddha,’ the monks replied.
The Buddha said this:
‘There are five hindrances,
obstacles that overwhelm the mind
and weaken wisdom.
What are the five?’"
“Once the Blessed One was staying near Sāvatthī,
in Jeta’s Grove, Anāthapiṇḍika’s Park.
There the Buddha addressed the monks:
‘Bhikkhus!’
‘Yes, Venerable Buddha,’ the monks replied.
The Buddha said this:
‘There are five hindrances,
obstacles that overwhelm the mind
and weaken wisdom.
What are the five?’"
February 17, 2026
AN 5.51: Avarana Sutta — Obstacles {A iii 63} 2/8
“Sensual desire
is a hindrance, an obstacle
that overwhelms the mind
and weakens wisdom.
Ill will
is a hindrance, an obstacle
that overwhelms the mind
and weakens wisdom.
Sloth and drowsiness
are hindrances, obstacles
that overwhelm the mind
and weakens wisdom.
Restlessness and anxiety
are hindrances, obstacles
that overwhelm the mind
and weakens wisdom.
Doubt
is a hindrance, an obstacle
that overwhelms the mind
and weakens wisdom."
“Sensual desire
is a hindrance, an obstacle
that overwhelms the mind
and weakens wisdom.
Ill will
is a hindrance, an obstacle
that overwhelms the mind
and weakens wisdom.
Sloth and drowsiness
are hindrances, obstacles
that overwhelm the mind
and weakens wisdom.
Restlessness and anxiety
are hindrances, obstacles
that overwhelm the mind
and weakens wisdom.
Doubt
is a hindrance, an obstacle
that overwhelms the mind
and weakens wisdom."
February 18, 2026
AN 5.51: Avarana Sutta — Obstacles {A iii 63} 3/8
“A bhikkhu who has not cut off
these five hindrances—
obstacles that overwhelm the mind
and weaken wisdom—
is weak, lacking wisdom.
He does not understand
what is for his own welfare,
what is for the welfare of others,
or what is for the welfare
of both himself and others.
He does not realize
the highest state attainable by humans,
and he lacks truly outstanding wisdom
in knowing and seeing."
“A bhikkhu who has not cut off
these five hindrances—
obstacles that overwhelm the mind
and weaken wisdom—
is weak, lacking wisdom.
He does not understand
what is for his own welfare,
what is for the welfare of others,
or what is for the welfare
of both himself and others.
He does not realize
the highest state attainable by humans,
and he lacks truly outstanding wisdom
in knowing and seeing."
February 19, 2026
AN 5.51: Avarana Sutta — Obstacles {A iii 63} 4/8
“It is as if a river
flowing down from a mountain—
far-flowing, swift,
sweeping everything along—
were to be opened on both sides.
Its current in the middle
would be scattered, spread out, dispersed,
so that the river would no longer flow far,
no longer flow swiftly,
or sweep everything along."
“It is as if a river
flowing down from a mountain—
far-flowing, swift,
sweeping everything along—
were to be opened on both sides.
Its current in the middle
would be scattered, spread out, dispersed,
so that the river would no longer flow far,
no longer flow swiftly,
or sweep everything along."
February 20, 2026
AN 5.51: Avarana Sutta — Obstacles {A iii 63} 5/8
“In the same way,
if a bhikkhu has not cut off
the five hindrances—
obstacles that overwhelm the mind
and weakenswisdom—
he is weak, lacking wisdom.
He does not understand
what is for his own welfare,
what is for the welfare of others,
or what is for the welfare
of both himself and others.
He does not realize
the highest state attainable by humans,
and he lacks truly outstanding wisdom
in knowing and seeing."
“In the same way,
if a bhikkhu has not cut off
the five hindrances—
obstacles that overwhelm the mind
and weakenswisdom—
he is weak, lacking wisdom.
He does not understand
what is for his own welfare,
what is for the welfare of others,
or what is for the welfare
of both himself and others.
He does not realize
the highest state attainable by humans,
and he lacks truly outstanding wisdom
in knowing and seeing."
February 21, 2026
AN 5.51: Avarana Sutta — Obstacles {A iii 63} 6/8
“A bhikkhu who has cut off
the five hindrances—
obstacles that overwhelm the mind
and weaken wisdom—
is strong and endowed with wisdom.
He understands
what is for his own benefit,
what is for the welfare of others,
and what is for the welfare
of both himself and others.
He realizes
the highest state attainable by humans,
and he possesses truly outstanding wisdom
in knowledge and vision."
“A bhikkhu who has cut off
the five hindrances—
obstacles that overwhelm the mind
and weaken wisdom—
is strong and endowed with wisdom.
He understands
what is for his own benefit,
what is for the welfare of others,
and what is for the welfare
of both himself and others.
He realizes
the highest state attainable by humans,
and he possesses truly outstanding wisdom
in knowledge and vision."
February 22, 2026
AN 5.51: Avarana Sutta — Obstacles {A iii 63} 7/8
“It is as if a river
flowing down from a mountain—
far-flowing, swift,
sweeping everything along—
were to have the openings on both sides
closed off.
Its current in the middle
would not be scattered,
not spread out,
not dispersed,
so the river would flow far,
flow swiftly,
and sweep everything along."
“It is as if a river
flowing down from a mountain—
far-flowing, swift,
sweeping everything along—
were to have the openings on both sides
closed off.
Its current in the middle
would not be scattered,
not spread out,
not dispersed,
so the river would flow far,
flow swiftly,
and sweep everything along."
February 23, 2026
AN 5.51: Avarana Sutta — Obstacles {A iii 63} 8/8
“In the same way,
if a bhikkhu has cut off
the five hindrances—
obstacles that overwhelm the mind
and weaken wisdom—
he is strong and endowed with wisdom.
He understands
what is for his own benefit,
what is for the welfare of others,
and what is for the welfare
of both himself and others.
He realizes
the highest state attainable by humans,
and he possesses truly outstanding wisdom
in knowledge and vision."
“In the same way,
if a bhikkhu has cut off
the five hindrances—
obstacles that overwhelm the mind
and weaken wisdom—
he is strong and endowed with wisdom.
He understands
what is for his own benefit,
what is for the welfare of others,
and what is for the welfare
of both himself and others.
He realizes
the highest state attainable by humans,
and he possesses truly outstanding wisdom
in knowledge and vision."
February 24, 2026
AN 5.106: Phāsu Sutta — Comfortably {A iii 132} 1/5
Once the Buddha was staying near Kosambī,
in the Gosiṅga Monastery.
At that time, the Venerable Ānanda went to the Buddha,
paid homage to him,
and, after sitting to one side, said:
"Venerable Buddha, when a monk is living together with the Saṅgha,
how can he live comfortably?"
"Ānanda,
When a monk lives according to the precepts
and does not find fault with others
on the basis of stricter precepts,
then, living together with the Saṅgha,
he can dwell comfortably."
Once the Buddha was staying near Kosambī,
in the Gosiṅga Monastery.
At that time, the Venerable Ānanda went to the Buddha,
paid homage to him,
and, after sitting to one side, said:
"Venerable Buddha, when a monk is living together with the Saṅgha,
how can he live comfortably?"
"Ānanda,
When a monk lives according to the precepts
and does not find fault with others
on the basis of stricter precepts,
then, living together with the Saṅgha,
he can dwell comfortably."
February 25, 2026
AN 5.106: Phāsu Sutta — Comfortably {A iii 132} 2/5
“Venerable Buddha, is there yet another way
by which a monk, living together with the Saṅgha,
may dwell comfortably?"
"There is, Ānanda.
When a monk lives according to the precepts
and does not find fault with others
on the basis of stricter precepts,
and examines himself
but does not examine others—
then, living together with the Saṅgha,
he can dwell comfortably."
“Venerable Buddha, is there yet another way
by which a monk, living together with the Saṅgha,
may dwell comfortably?"
"There is, Ānanda.
When a monk lives according to the precepts
and does not find fault with others
on the basis of stricter precepts,
and examines himself
but does not examine others—
then, living together with the Saṅgha,
he can dwell comfortably."
February 26, 2026
AN 5.106: Phāsu Sutta — Comfortably {A iii 132} 3/5
“Venerable Buddha, is there yet another way
by which a monk, living together with the Saṅgha,
may dwell comfortably?"
"There is, Ānanda.
A monk, living according to the precepts,
not finding fault with others on the basis of stricter precepts,
examining himself but not examining others,
and not being restless over his lack of renown—
such a monk can live comfortably
when dwelling together with the Saṅgha."
“Venerable Buddha, is there yet another way
by which a monk, living together with the Saṅgha,
may dwell comfortably?"
"There is, Ānanda.
A monk, living according to the precepts,
not finding fault with others on the basis of stricter precepts,
examining himself but not examining others,
and not being restless over his lack of renown—
such a monk can live comfortably
when dwelling together with the Saṅgha."
February 27, 2026
AN 5.106: Phāsu Sutta — Comfortably {A iii 132} 4/5
“Venerable Buddha, is there another way
for a bhikkhu to live comfortably
when dwelling together with the Saṅgha?”
"There is, Ānanda.
A monk, living according to the precepts,
not finding fault with others on the basis of stricter precepts,
examining himself but not examining others,
and not being restless over his lack of renown
—and when he is able to attain
the four states of meditation
whenever he wishes, without difficulty,
elevating his mind here and now
and dwelling in happiness—
such a bhikkhu can live comfortably
while dwelling together with the Saṅgha.”
“Venerable Buddha, is there another way
for a bhikkhu to live comfortably
when dwelling together with the Saṅgha?”
"There is, Ānanda.
A monk, living according to the precepts,
not finding fault with others on the basis of stricter precepts,
examining himself but not examining others,
and not being restless over his lack of renown
—and when he is able to attain
the four states of meditation
whenever he wishes, without difficulty,
elevating his mind here and now
and dwelling in happiness—
such a bhikkhu can live comfortably
while dwelling together with the Saṅgha.”
February 28, 2026
AN 5.106: Phāsu Sutta — Comfortably {A iii 132} 5/5
“Venerable Buddha, is there another way
for a bhikkhu to live comfortably
when dwelling together with the Saṅgha?”
"There is, Ānanda.
A monk, living according to the precepts,
not finding fault with others on the basis of stricter precepts,
examining himself but not examining others,
and not being restless over his lack of renown
—and when he is able to attain
the four states of meditation
whenever he wishes, without difficulty,
and having completely ended the distractions,
being liberated from them through wisdom,
knowing things as they truly are
and realizes this for himself here and now—
such a monk can live comfortably
when dwelling together with the Saṅgha."
“Venerable Buddha, is there another way
for a bhikkhu to live comfortably
when dwelling together with the Saṅgha?”
"There is, Ānanda.
A monk, living according to the precepts,
not finding fault with others on the basis of stricter precepts,
examining himself but not examining others,
and not being restless over his lack of renown
—and when he is able to attain
the four states of meditation
whenever he wishes, without difficulty,
and having completely ended the distractions,
being liberated from them through wisdom,
knowing things as they truly are
and realizes this for himself here and now—
such a monk can live comfortably
when dwelling together with the Saṅgha."
March 1, 2026
AN 6.47: Sanditthika Sutta — Visible Here-&-Now {A iii 356} 1/6
At one time the Buddha was staying in Sāvatthī.
Then Moliya-Sīvaka, the wandering ascetic, went to the Buddha,
paid respectful homage,
exchanged courteous greetings,
and sat down to one side.
He said, "Venerable Buddha, you have said,
'The Dharma is visible here and now; the Dharma is visible here and now.'
How, Venerable Buddha, is the Dharma visible here and now
—timeless, inviting inspection,
and can be realized by the wise for themselves?”
At one time the Buddha was staying in Sāvatthī.
Then Moliya-Sīvaka, the wandering ascetic, went to the Buddha,
paid respectful homage,
exchanged courteous greetings,
and sat down to one side.
He said, "Venerable Buddha, you have said,
'The Dharma is visible here and now; the Dharma is visible here and now.'
How, Venerable Buddha, is the Dharma visible here and now
—timeless, inviting inspection,
and can be realized by the wise for themselves?”
March 2, 2026
AN 6.47: Sanditthika Sutta — Visible Here-&-Now {A iii 356} 2/6
“Sīvaka, then I will ask you a question.
Answer as you see fit.
What do you think?
When greed is present within you, do you recognize, ‘Greed is present within me’?
And when greed is absent within you, do you recognize, ‘Greed is absent within me’?”
“Yes, Venerable Buddha. I do.”
“Sīvaka, then I will ask you a question.
Answer as you see fit.
What do you think?
When greed is present within you, do you recognize, ‘Greed is present within me’?
And when greed is absent within you, do you recognize, ‘Greed is absent within me’?”
“Yes, Venerable Buddha. I do.”
March 3, 2026
AN 6.47: Sanditthika Sutta — Visible Here-&-Now {A iii 356} 3/6
“When greed is present within you, you recognize that it is present;
and when greed is absent within you, you recognize that it is absent .
This, Sīvaka, is one way
in which the Dharma is visible here and now,
—timeless, inviting inspection,
and can be realized by the wise for themselves.”
“When greed is present within you, you recognize that it is present;
and when greed is absent within you, you recognize that it is absent .
This, Sīvaka, is one way
in which the Dharma is visible here and now,
—timeless, inviting inspection,
and can be realized by the wise for themselves.”
March 4, 2026
AN 6.47: Sanditthika Sutta — Visible Here-&-Now {A iii 356} 4/6
“What do you think?
When aversion is present within you, do you recognize, ‘Aversion is present within me’?
And when aversion is absent within you, do you recognize, ‘Aversion is absent within me’?”
“Yes, Venerable Buddha.”
“When aversion is present within you, you recognize that it is present;
and when aversion is absent within you, you recognize that it is absent.
This is one way
in which the Dharma is visible here and now,
—timeless, inviting inspection,
and can be realized by the wise for themselves.”
“What do you think?
When aversion is present within you, do you recognize, ‘Aversion is present within me’?
And when aversion is absent within you, do you recognize, ‘Aversion is absent within me’?”
“Yes, Venerable Buddha.”
“When aversion is present within you, you recognize that it is present;
and when aversion is absent within you, you recognize that it is absent.
This is one way
in which the Dharma is visible here and now,
—timeless, inviting inspection,
and can be realized by the wise for themselves.”
March 5, 2026
AN 6.47: Sanditthika Sutta — Visible Here-&-Now {A iii 356} 5/6
“What do you think?
When delusion is present within you, do you recognize, ‘Delusion is present within me’?
And when delusion is absent within you, do you recognize, ‘Delusion is absent within me’?”
“Yes, Venerable Buddha.”
“When delusion is present within you, you recognize that it is present;
and when delusion is absent within you, you recognize that it is absent.
This is one way
in which the Dharma is visible here and now,
—timeless, inviting inspection,
and can be realized by the wise for themselves.”
“What do you think?
When delusion is present within you, do you recognize, ‘Delusion is present within me’?
And when delusion is absent within you, do you recognize, ‘Delusion is absent within me’?”
“Yes, Venerable Buddha.”
“When delusion is present within you, you recognize that it is present;
and when delusion is absent within you, you recognize that it is absent.
This is one way
in which the Dharma is visible here and now,
—timeless, inviting inspection,
and can be realized by the wise for themselves.”
March 6, 2026
AN 6.47: Sanditthika Sutta — Visible Here-&-Now {A iii 356} 6/6
“Excellent, Venerable Buddha, truly excellent!
Just as one might set upright what has been overturned,
reveal what was hidden,
show the way to one who is lost,
or hold up a lamp in the darkness so that those with eyes may see forms—
in the same way, Venerable Buddha, by many methods, you have made the Dharma clear.
I take refuge to the Buddha,
to the Dharma,
and to the Saṅgha.
Please accept me as a lay follower.
From this day forward,
until the end of my life,
I take refuge with wholehearted devotion.”
“Excellent, Venerable Buddha, truly excellent!
Just as one might set upright what has been overturned,
reveal what was hidden,
show the way to one who is lost,
or hold up a lamp in the darkness so that those with eyes may see forms—
in the same way, Venerable Buddha, by many methods, you have made the Dharma clear.
I take refuge to the Buddha,
to the Dharma,
and to the Saṅgha.
Please accept me as a lay follower.
From this day forward,
until the end of my life,
I take refuge with wholehearted devotion.”
March 7, 2026
AN 8.14: Khalunga Sutta — Unruly (1/8)
“Bhikkhus, I will teach you
about eight kinds of untamed people
and the eight faults that arise in them.
(1) When a monk is corrected by others and says,
‘I do not remember; I do not recall,’
I say that this person is like a wild horse who,
when told, ‘Go forward!’ and urged on by its trainer,
pulls the cart backward
and pushes it back with its hind legs.
In the world,
there are people who behave in this unruly way.
This is the first fault.”
“Bhikkhus, I will teach you
about eight kinds of untamed people
and the eight faults that arise in them.
(1) When a monk is corrected by others and says,
‘I do not remember; I do not recall,’
I say that this person is like a wild horse who,
when told, ‘Go forward!’ and urged on by its trainer,
pulls the cart backward
and pushes it back with its hind legs.
In the world,
there are people who behave in this unruly way.
This is the first fault.”
March 8, 2026
AN 8.14: Khalunga Sutta — Unruly (2/8)
"(2) A monk, when corrected, retorts:
'What do you know, you inexperienced fool?
Do you really think you are qualified to advise me?'
I say this person is like a wild horse that,
when told, 'Go forward!' and urged on by its trainer,
jumps up and breaks the crossbar of the cart.
In the world,
there are people who behave in this unruly way.
This is the second fault."
"(2) A monk, when corrected, retorts:
'What do you know, you inexperienced fool?
Do you really think you are qualified to advise me?'
I say this person is like a wild horse that,
when told, 'Go forward!' and urged on by its trainer,
jumps up and breaks the crossbar of the cart.
In the world,
there are people who behave in this unruly way.
This is the second fault."
March 9, 2026
AN 8.14: Khalunga Sutta — Unruly (3/8)
"(3) A monk, when corrected, responds:
‘You have done the same! Repent of your own fault first!’
I say this person is like a wild horse that,
when told, 'Go forward!' and urged on by its trainer,
kicks and tramples the yoke.
In the world,
there are people who behave in this unruly way.
This is the third fault."
"(3) A monk, when corrected, responds:
‘You have done the same! Repent of your own fault first!’
I say this person is like a wild horse that,
when told, 'Go forward!' and urged on by its trainer,
kicks and tramples the yoke.
In the world,
there are people who behave in this unruly way.
This is the third fault."
March 10, 2026
AN 8.14: Khalunga Sutta — Unruly (4/8)
"(4) A monk, when corrected, speaks off-topic,
becomes angry, irritated, and displeased.
I say this person is like a wild horse that,
when told, 'Go forward!' and urged on by its trainer,
goes off the road and overturns the cart.
In the world,
there are people who behave in this unruly way.
This is the fourth fault."
"(4) A monk, when corrected, speaks off-topic,
becomes angry, irritated, and displeased.
I say this person is like a wild horse that,
when told, 'Go forward!' and urged on by its trainer,
goes off the road and overturns the cart.
In the world,
there are people who behave in this unruly way.
This is the fourth fault."
March 11, 2026
AN 8.14: Khalunga Sutta — Unruly (5/8)
"A monk, when corrected, waves his arms
and raises a loud voice in the assembly.
I say this person is like a wild horse that,
when told, 'Go forward!' and urged on by its trainer,
rears up and refuses to move forward.
In the world,
there are people who behave in this unruly way.
This is the fifth fault."
"A monk, when corrected, waves his arms
and raises a loud voice in the assembly.
I say this person is like a wild horse that,
when told, 'Go forward!' and urged on by its trainer,
rears up and refuses to move forward.
In the world,
there are people who behave in this unruly way.
This is the fifth fault."
March 12, 2026
AN 8.14: Khalunga Sutta — Unruly (6/8)
"A monk, when corrected,
ignores the community and goes off on his own,
still carrying his faults with him.
I say that this person is like a wild horse that,
when told, 'Go forward!' and urged on by its trainer,
pays no attention,
bites through the bit,
and runs off wherever it wishes.
In the world,
there are people who behave in this unruly way.
This is the sixth fault."
"A monk, when corrected,
ignores the community and goes off on his own,
still carrying his faults with him.
I say that this person is like a wild horse that,
when told, 'Go forward!' and urged on by its trainer,
pays no attention,
bites through the bit,
and runs off wherever it wishes.
In the world,
there are people who behave in this unruly way.
This is the sixth fault."
March 13, 2026
AN 8.14: Khalunga Sutta — Unruly (7/8)
"A monk, when corrected, says:
‘I have no fault, I have never done wrong,’
then remains silent and causes difficulties for the Saṅgha.
I say this person is like a wild horse that,
when told, 'Go forward!' and urged on by its trainer,
neither goes forward nor turns back,
but stands there as still as a post.
In the world,
there are people who behave in this unruly way.
This is the seventh fault."
"A monk, when corrected, says:
‘I have no fault, I have never done wrong,’
then remains silent and causes difficulties for the Saṅgha.
I say this person is like a wild horse that,
when told, 'Go forward!' and urged on by its trainer,
neither goes forward nor turns back,
but stands there as still as a post.
In the world,
there are people who behave in this unruly way.
This is the seventh fault."
March 14, 2026
AN 8.14: Khalunga Sutta — Unruly (8/8)
"A monk, when corrected, says:
‘Why are you criticizing me?
I shall abandon practice and return to lay life.’
He then rejects practice, goes back to the lay life.
I say this person is like a wild horse that,
when told, 'Go forward!' and urged on by its trainer,
tucks in its front legs and hind legs
and collapses right there onto all fours.
In the world,
there are people who behave in this unruly way.
This is the eighth fault.
Monks, these are the eight kinds of untamed people in the world,
there are people who behave in this unruly way.
each with their corresponding fault."
"A monk, when corrected, says:
‘Why are you criticizing me?
I shall abandon practice and return to lay life.’
He then rejects practice, goes back to the lay life.
I say this person is like a wild horse that,
when told, 'Go forward!' and urged on by its trainer,
tucks in its front legs and hind legs
and collapses right there onto all fours.
In the world,
there are people who behave in this unruly way.
This is the eighth fault.
Monks, these are the eight kinds of untamed people in the world,
there are people who behave in this unruly way.
each with their corresponding fault."
March 15, 2026
AN 10.15: Appamada Sutta — Non-Indulgence {A v 21} [Thanissaro] 1/2
"From the beings without feet,
to those with two feet,
with four feet,
or with many feet;
from those with form,
to those without form;
from those with perception,
to those without perception,
and even to those who are neither with perception
nor without perception—
among them all,
the foremost is the Tathāgata,
the Fully Enlightened, the Blessed One.
In the same way,
all wholesome qualities
have non-indulgence as their root,
non-indulgence as their culmination,
non-indulgence as their supreme state."
"From the beings without feet,
to those with two feet,
with four feet,
or with many feet;
from those with form,
to those without form;
from those with perception,
to those without perception,
and even to those who are neither with perception
nor without perception—
among them all,
the foremost is the Tathāgata,
the Fully Enlightened, the Blessed One.
In the same way,
all wholesome qualities
have non-indulgence as their root,
non-indulgence as their culmination,
non-indulgence as their supreme state."
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). This version is a translation of the Korean interpretation of the original text. It was translated by the Jungto International Translation Team.
Vows of the Jungto Practitioner
Our modern civilization is facing serious crises. People are losing their humanity, communities are disintegrating, and the natural environment is being destroyed. We look to the teachings of the Buddha to find solutions to these problems.
We base our perspective of the world on the Law of Dependent Origination.
As this exists, that exists, and if this ceases to exist that will also cease to exist. This is the state of things as they are. Since everything is interdependent, your survival means my survival and your happiness leads to my happiness. Based on the Law of Dependent Origination, we pursue the path we can travel together in happiness. Just as a variety of flowers makes a garden, the diversity of people creates harmony and balance. We wish to build a new civilization in which love overcomes jealousy and envy; harmony triumphs over confrontation and competition; and peace prevails over conflict and war.
We take the Buddha and bodhisattvas as models for our own lives.
Following in the footsteps of the Buddha, who lived an austere life with only one set of robes and one alms bowl, we assume the mindset of a practitioner by eating, dressing, and living humbly, free from all worldly hindrances. Furthermore, we aspire to become practitioners who help those who are suffering. We vow to carry on the aspirations of the Mahayana bodhisattvas who embraced the suffering of the world as their own and willingly cast themselves into the world to save all sentient beings.
We uphold the principles of non-ego, non-possession and non-obstinacy in our practice.
By changing our perspectives and freeing ourselves from our obsessions, we vow to surrender our egos, possessions and obstinacy to become bodhisattvas who solely cater to the needs of sentient beings. By changing our mindset, we aim to become free of attachment and suffering.
Furthermore, we vow to overcome the crises our civilization faces by creating Jungto, a world in which individuals are happy (pure heart), communities are peaceful (good friends), and the natural environment is preserved (a clean Earth).
Objectives of the 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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