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100-Day Practice
September 28, 2026
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100-Day Practice
- Vows to the
Threefold Refuge - Words for Practice
- Chamhwe (Repentance)
- Meditation
- Daily Reading
- Vows of the
Jungto Practitioner - Objectives of the
2nd 1000-Day Practice - The Mindset of a Practitioner
- The Four Great Vows
- Sharing
Personal practice statement
100-Day Practice
We will begin the 92nd day of the 2nd 100-Day
of the 2nd 1000-Day of the 2nd 10,000-Day Practice.
Vows to the Threefold Refuge
I pay homage and reverence to the Buddha.
I vow to become a person who is unhindered and without suffering by ridding myself of foolishness and ignorance.
I am delighted to learn the Dharma.
I vow to practice diligently with the knowledge that all my suffering is caused by my own ignorance.
I am proud to be a disciple of the Buddha.
I vow to become a bodhisattva, liberating all sentient beings from suffering.
Words for Practice
The root of all suffering and attachments is within ourselves.
The unwise mistakenly believe that suffering and attachments come from the outside. Our attempts to find happiness and freedom by visiting various places and meeting different people are to no avail because happiness and freedom can never be found outside of our minds.
No matter what kinds of problems we may have, if we reflect deeply, we realize that the root of our afflictions is within us and that the mind itself is empty. With this realization, all of our suffering and attachments disappear right away.
Chamhwe (Repentance)
When we look outwardly, our anger, frustration, hate and resentment often seem to be caused by others. However, upon introspection, we realize that those feelings arise within us because we are caught up in the notion, “I am right.”
When we realize that nothing is inherently right or wrong and things are just different and let go of the thought, “I am right,” we will no longer have anything to get angry about or anyone to feel resentful toward.
We will do 108 bows of chamhwe. Please rise.
Meditation
Daily Reading
Read today's daily reading three times.
June 28, 2026
SN 7.11: Kasi Bhāradvāja Sutta: Discourse to Bharadvaja, the Farmer (3/3)
The Blessed One said:
“Brahmin, I do not partake of food obtained through reciting verses.
This is not the practice of those who see rightly.
The Enlightened Ones do not accept such food.
This is the rule for those who live by the Dhamma.”
The brahmin went forth and, before long, realized:
“Birth is ended, the holy life fulfilled,
what had to be done is done;
there is no more coming to any state of being.”
And Kāsi Bhāradvāja became an arahant.
The Blessed One said:
“Brahmin, I do not partake of food obtained through reciting verses.
This is not the practice of those who see rightly.
The Enlightened Ones do not accept such food.
This is the rule for those who live by the Dhamma.”
The brahmin went forth and, before long, realized:
“Birth is ended, the holy life fulfilled,
what had to be done is done;
there is no more coming to any state of being.”
And Kāsi Bhāradvāja became an arahant.
June 29, 2026
SN 7.18 Katthaharaka Sutta: Buddha in the Forest
A Brahman:
Deep within the heart of this fearful forest,
Amidst the quiet, desolate woods profound,
Unwavering and resolute you sit, bhikkhu, in exquisite meditation's ground.
Where no birdsong reaches and silence alone pervades, you sit alone in these wooded depths. To me, you who dwell joyfully in this solitude, seem truly rare and remarkable.
I presume you seek the loftiest domains,
The heavens' heights, to meet the World's Supreme.
Why else would you reside in this desolate forest,
If not to draw near to Brahma?
The Buddha:
All forms of desire and longings
Frequently bind to all things we see.
Their root is delusion.
And I have removed them, roots and all.
I am free of clinging, craving, and longing,
And I perceive the truth in all I view.
Having attained supreme enlightenment,
I have gone forth and dwell alone in this remote place, absorbed in meditation.
A Brahman:
Deep within the heart of this fearful forest,
Amidst the quiet, desolate woods profound,
Unwavering and resolute you sit, bhikkhu, in exquisite meditation's ground.
Where no birdsong reaches and silence alone pervades, you sit alone in these wooded depths. To me, you who dwell joyfully in this solitude, seem truly rare and remarkable.
I presume you seek the loftiest domains,
The heavens' heights, to meet the World's Supreme.
Why else would you reside in this desolate forest,
If not to draw near to Brahma?
The Buddha:
All forms of desire and longings
Frequently bind to all things we see.
Their root is delusion.
And I have removed them, roots and all.
I am free of clinging, craving, and longing,
And I perceive the truth in all I view.
Having attained supreme enlightenment,
I have gone forth and dwell alone in this remote place, absorbed in meditation.
June 30, 2026
SN 10.4 Maṇibhadda Sutta —With Maṇibhadda
Once, the Buddha was dwelling among the people of Magadha. There, a yaksha spirit named Maṇibhadda came to the Buddha and recited this verse:
"Good things come to one who is mindful;
One who is mindful is ever happy;
One who is mindful grows better each day;
One who is mindful is completely freed from an evil mind."
The Buddha replied:
"Good things come to one who is mindful;
One who is mindful is ever happy;
One who is mindful grows better each day —
Yet not everyone who is mindful is entirely freed from an evil mind.
One whose heart, day and night, rejoices in harmlessness
And extends goodwill to all living beings —
Such a one bears no ill will toward anyone at all."
Once, the Buddha was dwelling among the people of Magadha. There, a yaksha spirit named Maṇibhadda came to the Buddha and recited this verse:
"Good things come to one who is mindful;
One who is mindful is ever happy;
One who is mindful grows better each day;
One who is mindful is completely freed from an evil mind."
The Buddha replied:
"Good things come to one who is mindful;
One who is mindful is ever happy;
One who is mindful grows better each day —
Yet not everyone who is mindful is entirely freed from an evil mind.
One whose heart, day and night, rejoices in harmlessness
And extends goodwill to all living beings —
Such a one bears no ill will toward anyone at all."
July 1, 2026
SN 10.8 Sudatta Sutta: About Sudatta (Anāthapiṇḍika) (1/2)
Thus have I heard. Once, the Buddha was dwelling near Rājagaha in the Sītavana. At that time, Anāthapiṇḍika had come to Rājagaha on business.
Hearing that the Buddha had appeared in the world, he was seized with an intense wish to go and see the Buddha at once. But then he thought: "Today is not a suitable time to visit the Buddha. I will go to see him tomorrow at the right hour." With thoughts firmly focused on the Buddha, he laid down to sleep. During the night, he woke up three times, thinking it was morning.
Finally, he set out for the forest to see the Buddha. At that hour, as night gave way to early dawn, the Buddha had risen and was walking back and forth in the open air. He saw Anāthapiṇḍika approaching from a distance. He stopped his walking, took his seat on the prepared place, and called out to Anāthapiṇḍika:
"Come, Sudatta."
Thus have I heard. Once, the Buddha was dwelling near Rājagaha in the Sītavana. At that time, Anāthapiṇḍika had come to Rājagaha on business.
Hearing that the Buddha had appeared in the world, he was seized with an intense wish to go and see the Buddha at once. But then he thought: "Today is not a suitable time to visit the Buddha. I will go to see him tomorrow at the right hour." With thoughts firmly focused on the Buddha, he laid down to sleep. During the night, he woke up three times, thinking it was morning.
Finally, he set out for the forest to see the Buddha. At that hour, as night gave way to early dawn, the Buddha had risen and was walking back and forth in the open air. He saw Anāthapiṇḍika approaching from a distance. He stopped his walking, took his seat on the prepared place, and called out to Anāthapiṇḍika:
"Come, Sudatta."
July 2, 2026
SN 10.8 Sudatta Sutta: About Sudatta (Anāthapiṇḍika) (2/2)
Upon hearing the Buddha calling him by his name, Anāthapiṇḍika bowed his head to the Buddha's feet and asked: "World-Honored One, I hope you have rested in comfort."
The Buddha replied:
"Always, always, he sleeps in ease: the brahman totally unbound, who doesn't adhere to sensual pleasures, cooled, without acquisitions.
Having cut all bonds and stilled the fear in his heart,
Calmed, he sleeps in ease,
Having attained the peace of awareness."
Upon hearing the Buddha calling him by his name, Anāthapiṇḍika bowed his head to the Buddha's feet and asked: "World-Honored One, I hope you have rested in comfort."
The Buddha replied:
"Always, always, he sleeps in ease: the brahman totally unbound, who doesn't adhere to sensual pleasures, cooled, without acquisitions.
Having cut all bonds and stilled the fear in his heart,
Calmed, he sleeps in ease,
Having attained the peace of awareness."
July 3, 2026
SN 10.12 Āḷavaka Sutta: Discourse to Āḷavaka (1/7)
Āḷavaka said:
"I will ask you a question. If you cannot answer, I will disturb your mind, tear open your heart, or seize you by the feet and hurl you to the far shore."
The Buddha replied:
"Friend, I see no being in this world — among gods, Māras, Brahmās, ascetics, or brahmans, among humans — who could disturb my mind, tear open my heart, or seize me by the feet and hurl me to the far shore.
Friend, ask what you wish."
Āḷavaka said:
"I will ask you a question. If you cannot answer, I will disturb your mind, tear open your heart, or seize you by the feet and hurl you to the far shore."
The Buddha replied:
"Friend, I see no being in this world — among gods, Māras, Brahmās, ascetics, or brahmans, among humans — who could disturb my mind, tear open my heart, or seize me by the feet and hurl me to the far shore.
Friend, ask what you wish."
July 4, 2026
SN 10.12 Āḷavaka Sutta: Discourse to Āḷavaka (2/7)
Āḷavaka:
What constitutes a person's greatest wealth?
What practice, when perfected, yields happiness?
What is the supreme of all flavors?
In what manner should one live to be considered the best in life?
The Buddha:
Faith is a person's greatest wealth.
Practicing the Dhamma brings happiness.
Truth is the sweetest of all tastes.
Living with wisdom — that is the finest life.
Āḷavaka:
What constitutes a person's greatest wealth?
What practice, when perfected, yields happiness?
What is the supreme of all flavors?
In what manner should one live to be considered the best in life?
The Buddha:
Faith is a person's greatest wealth.
Practicing the Dhamma brings happiness.
Truth is the sweetest of all tastes.
Living with wisdom — that is the finest life.
July 5, 2026
SN 10.12 Āḷavaka Sutta: Discourse to Āḷavaka (3/7)
Āḷavaka: How does one cross the raging flood?
How does one cross the great sea?
How does one overcome suffering?
How does a person become purified?
The Buddha: With faith, one crosses the raging flood.
With diligent effort, one crosses the great sea.
Through practice, one overcomes suffering.
With wisdom, a person becomes purified.
Āḷavaka: How does one cross the raging flood?
How does one cross the great sea?
How does one overcome suffering?
How does a person become purified?
The Buddha: With faith, one crosses the raging flood.
With diligent effort, one crosses the great sea.
Through practice, one overcomes suffering.
With wisdom, a person becomes purified.
July 6, 2026
SN 10.12 Āḷavaka Sutta: Discourse to Āḷavaka (4/7)
Āḷavaka:
How does one attain wisdom?
How does one accumulate wealth?
How does one attain respect and honor?
How does one make long-lasting friends?
And when leaving this world for the next,
How does one depart without sorrow?
The Buddha:
One who is awake and insightful, and full of trust in the Dhamma —
Driven by the longing to hear the teaching —
Attains the wisdom that leads to Nibbāna.
Āḷavaka:
How does one attain wisdom?
How does one accumulate wealth?
How does one attain respect and honor?
How does one make long-lasting friends?
And when leaving this world for the next,
How does one depart without sorrow?
The Buddha:
One who is awake and insightful, and full of trust in the Dhamma —
Driven by the longing to hear the teaching —
Attains the wisdom that leads to Nibbāna.
July 7, 2026
SN 10.12 Āḷavaka Sutta: Discourse to Āḷavaka (5/7)
An energetic and resourceful person, making effort on their own, can acquire wealth.
By truthfulness, one builds a good reputation;
By generosity, one gains friends.
One who has faith, is truthful, virtuous, and steadfast, and delights in giving—
Because of these four qualities,
Such a person will have no cause for sorrow in the future.
Truthfulness and self-restraint, generosity and patience—
If there is anything better than these, then ask some other ascetic or brahmans.
An energetic and resourceful person, making effort on their own, can acquire wealth.
By truthfulness, one builds a good reputation;
By generosity, one gains friends.
One who has faith, is truthful, virtuous, and steadfast, and delights in giving—
Because of these four qualities,
Such a person will have no cause for sorrow in the future.
Truthfulness and self-restraint, generosity and patience—
If there is anything better than these, then ask some other ascetic or brahmans.
July 8, 2026
SN 10.12 Āḷavaka Sutta: Discourse to Āḷavaka (6/7)
Āḷavaka:
Today have I come to know what happiness in this life and the next truly is — so why should I go and ask other ascetics or brahmans?
The Buddha's coming to Āḷavī has been true happiness for me.
From now on, I shall go from village to village, from town to town, praising the Buddha and extolling the Dhamma he has taught.
Āḷavaka:
Today have I come to know what happiness in this life and the next truly is — so why should I go and ask other ascetics or brahmans?
The Buddha's coming to Āḷavī has been true happiness for me.
From now on, I shall go from village to village, from town to town, praising the Buddha and extolling the Dhamma he has taught.
July 9, 2026
SN 10.12 Āḷavaka Sutta: Discourse to Āḷavaka (7/7)
Āḷavaka then continued, saying:
"Venerable One, your teachings are truly rare and most sublime. They are like raising the fallen, revealing what has been covered, and guiding the lost. You have shown us the Dharma in various ways like a lamp that lets us see in the dark. You have taught the Dhamma through many skillful means.
I now take refuge in you, the Buddha, the Dharma, and the Saṅgha. Please accept me as your disciple, and allow me to practice under your guidance for as long as I live."
Āḷavaka then continued, saying:
"Venerable One, your teachings are truly rare and most sublime. They are like raising the fallen, revealing what has been covered, and guiding the lost. You have shown us the Dharma in various ways like a lamp that lets us see in the dark. You have taught the Dhamma through many skillful means.
I now take refuge in you, the Buddha, the Dharma, and the Saṅgha. Please accept me as your disciple, and allow me to practice under your guidance for as long as I live."
July 10, 2026
SN 11.3 Dhajagga Sutta: Banner Protection
Once, the Buddha was staying at Jeta's Grove, Anāthapiṇḍika's monastery.
The Buddha spoke to his disciples:
In the wilderness, in the shade of a tree, in an empty dwelling, bhikkhus,
Recollect the Buddha. Your fear will cease.
If you cannot recollect the Buddha —
Teacher of gods and humans, best in the world —
Then recollect the Dhamma: well-taught, leading to Nibbāna.
If you cannot recollect the Dhamma —
Well-taught, leading to Nibbāna —
Then recollect the Saṅgha: the unsurpassed field of merit.
When you thus recollect the Buddha, the Dhamma, and the Saṅgha, bhikkhus,
There will be no terror, dread, or fear.
Once, the Buddha was staying at Jeta's Grove, Anāthapiṇḍika's monastery.
The Buddha spoke to his disciples:
In the wilderness, in the shade of a tree, in an empty dwelling, bhikkhus,
Recollect the Buddha. Your fear will cease.
If you cannot recollect the Buddha —
Teacher of gods and humans, best in the world —
Then recollect the Dhamma: well-taught, leading to Nibbāna.
If you cannot recollect the Dhamma —
Well-taught, leading to Nibbāna —
Then recollect the Saṅgha: the unsurpassed field of merit.
When you thus recollect the Buddha, the Dhamma, and the Saṅgha, bhikkhus,
There will be no terror, dread, or fear.
July 11, 2026
SN 11.4 Vepacitti Sutta: Calm in the Face of Anger (1/5)
Once, Vepacitti hurled insults at Sakka, yet Sakka remained unshaken. Inspired by this, his charioteer Mātali recited these verses:
Mātali: Are you afraid, Sakka?
Or are you too feeble —
Is that why you endure
These offensive words from Vepacitti's mouth?
Sakka: I am neither afraid nor feeble.
Yet I endure Vepacitti's insults.
How could someone like me, who knows better,
Allow himself to be provoked by a fool?
Once, Vepacitti hurled insults at Sakka, yet Sakka remained unshaken. Inspired by this, his charioteer Mātali recited these verses:
Mātali: Are you afraid, Sakka?
Or are you too feeble —
Is that why you endure
These offensive words from Vepacitti's mouth?
Sakka: I am neither afraid nor feeble.
Yet I endure Vepacitti's insults.
How could someone like me, who knows better,
Allow himself to be provoked by a fool?
July 12, 2026
SN 11.4 Vepacitti Sutta: Calm in the Face of Anger (2/5)
Mātali: A fool will only grow more enraged
If no one stops him.
Should not the wise subdue the fool
With the firm use of force?
Sakka: There is exactly one way to stop a fool: Recognizing the other's anger,
Staying mindful, and keeping calm.
Mātali: A fool will only grow more enraged
If no one stops him.
Should not the wise subdue the fool
With the firm use of force?
Sakka: There is exactly one way to stop a fool: Recognizing the other's anger,
Staying mindful, and keeping calm.
July 13, 2026
SN 11.4 Vepacitti Sutta: Calm in the Face of Anger (3/5)
Mātali: Sakka, I see your patience as a mistake.
When a fool thinks, "He endures me out of fear,"
He will only grow more aggressive —
Like a bull that charges harder at the one who flees.
Sakka: Let him think whatever he likes — "That is why he endures me."
Among all virtues and highest principles, none surpasses patience.
Mātali: Sakka, I see your patience as a mistake.
When a fool thinks, "He endures me out of fear,"
He will only grow more aggressive —
Like a bull that charges harder at the one who flees.
Sakka: Let him think whatever he likes — "That is why he endures me."
Among all virtues and highest principles, none surpasses patience.
July 14, 2026
SN 11.4 Vepacitti Sutta: Calm in the Face of Anger (4/5)
The strong endure the weak —
Enduring the weak endlessly:
This is the supreme form of patience.
Those who believe foolish strength is real strength, upon seeing the truly strong, say, "That one is weak!"
But those who are truly strong, who protect the Dhamma,
Can never be provoked into conflict.
The strong endure the weak —
Enduring the weak endlessly:
This is the supreme form of patience.
Those who believe foolish strength is real strength, upon seeing the truly strong, say, "That one is weak!"
But those who are truly strong, who protect the Dhamma,
Can never be provoked into conflict.
July 15, 2026
SN 11.4 Vepacitti Sutta: Calm in the Face of Anger (5/5)
It is indeed a flaw for one
To respond to anger with anger.
By not repaying anger for anger,
You achieve a twofold victory.
You act for the benefit of both:
Yourself and the other party.
Understanding the other's anger,
You remain mindful and composed.
In this way, you heal both:
Yourself and the other party.
Those who consider you a fool
Simply do not grasp the dhamma.
It is indeed a flaw for one
To respond to anger with anger.
By not repaying anger for anger,
You achieve a twofold victory.
You act for the benefit of both:
Yourself and the other party.
Understanding the other's anger,
You remain mindful and composed.
In this way, you heal both:
Yourself and the other party.
Those who consider you a fool
Simply do not grasp the dhamma.
July 16, 2026
SN 16.1 Santu.t.tha.m Sutta: Contentment (1/5)
Bhikkhus, let me tell you about Kassapa. He's perfectly content with any old robe. He speaks highly of being content with whatever robe comes his way and doesn't engage in any improper behavior because of a robe. If he doesn't have a robe, he doesn't worry. If he has one, he uses it without getting attached or acting foolishly. He is always aware of the potential dangers and avoiding them.
Bhikkhus, let me tell you about Kassapa. He's perfectly content with any old robe. He speaks highly of being content with whatever robe comes his way and doesn't engage in any improper behavior because of a robe. If he doesn't have a robe, he doesn't worry. If he has one, he uses it without getting attached or acting foolishly. He is always aware of the potential dangers and avoiding them.
July 17, 2026
SN 16.1 Santu.t.tha.m Sutta: Contentment (2/5)
Kassapa is content with whatever alms food he receives, and he speaks in praise of such contentment. He does not engage in improper or unseemly conduct on account of food. When he has no food, he does not worry; when he has some, he does not cling to it or foolishly lose himself in it. He understands the potential risks and wisely steers clear of them.
Kassapa is content with whatever alms food he receives, and he speaks in praise of such contentment. He does not engage in improper or unseemly conduct on account of food. When he has no food, he does not worry; when he has some, he does not cling to it or foolishly lose himself in it. He understands the potential risks and wisely steers clear of them.
July 18, 2026
SN 16.1 Santu.t.tha.m Sutta: Contentment (3/5)
Kassapa is content with whatever lodging he receives, and he speaks in praise of such contentment. He does not engage in improper or unseemly conduct on account of a dwelling. When he has no lodging, he does not worry; when he has one, he does not cling to it or foolishly lose himself in it. He understands the potential risks and wisely steers clear of them.
Kassapa is content with whatever lodging he receives, and he speaks in praise of such contentment. He does not engage in improper or unseemly conduct on account of a dwelling. When he has no lodging, he does not worry; when he has one, he does not cling to it or foolishly lose himself in it. He understands the potential risks and wisely steers clear of them.
July 19, 2026
SN 16.1 Santu.t.tha.m Sutta: Contentment (4/5)
When ill, Kassapa is content with whatever medicines he receives, and he speaks in praise of such contentment. He does not engage in improper or unseemly conduct on account of medicine. When he has no medicine, he does not worry; when he has some, he does not cling to it or foolishly lose himself in it. He understands the potential risks and wisely steers clear of them.
When ill, Kassapa is content with whatever medicines he receives, and he speaks in praise of such contentment. He does not engage in improper or unseemly conduct on account of medicine. When he has no medicine, he does not worry; when he has some, he does not cling to it or foolishly lose himself in it. He understands the potential risks and wisely steers clear of them.
July 20, 2026
SN 16.1 Santu.t.tha.m Sutta: Contentment (5/5)
So, bhikkhus, make it your practice to be content with whatever robe, alms, lodging, or medicines you receive. Use these things without clinging or acting foolishly, while being mindful of potential dangers and avoiding them.
I encourage you to follow the example of Kassapa or someone like him. By doing so, you'll work towards attaining your spiritual goals.
So, bhikkhus, make it your practice to be content with whatever robe, alms, lodging, or medicines you receive. Use these things without clinging or acting foolishly, while being mindful of potential dangers and avoiding them.
I encourage you to follow the example of Kassapa or someone like him. By doing so, you'll work towards attaining your spiritual goals.
July 21, 2026
SN 16.2: Anottāpī Sutta — Carelessness (1/5)
Thus have I heard. At one time the Venerable Mahā Kassapa and the Venerable Sāriputta were dwelling at Isipatana, in the Deer Park near Vārāṇasī.
Then, one evening, after emerging from meditation in seclusion, the Venerable Sāriputta went to the Venerable Mahā Kassapa. Having exchanged greetings with him, he sat down to one side and said:
“Friend Kassapa, I have heard it said:
‘One who is not ardent and who is unafraid of wrongdoing cannot realize awakening for oneself, cannot attain Nibbāna, and cannot achieve liberation.’
Why is it, friend Kassapa, that one who is not ardent and who is unafraid of wrongdoing cannot realize awakening for oneself, cannot attain Nibbāna, and cannot achieve liberation?
And why is it that one who is ardent and afraid of wrongdoing can realize awakening for oneself, can attain Nibbāna, and can achieve liberation?”
Thus have I heard. At one time the Venerable Mahā Kassapa and the Venerable Sāriputta were dwelling at Isipatana, in the Deer Park near Vārāṇasī.
Then, one evening, after emerging from meditation in seclusion, the Venerable Sāriputta went to the Venerable Mahā Kassapa. Having exchanged greetings with him, he sat down to one side and said:
“Friend Kassapa, I have heard it said:
‘One who is not ardent and who is unafraid of wrongdoing cannot realize awakening for oneself, cannot attain Nibbāna, and cannot achieve liberation.’
Why is it, friend Kassapa, that one who is not ardent and who is unafraid of wrongdoing cannot realize awakening for oneself, cannot attain Nibbāna, and cannot achieve liberation?
And why is it that one who is ardent and afraid of wrongdoing can realize awakening for oneself, can attain Nibbāna, and can achieve liberation?”
July 22, 2026
SN 16.2: Anottāpī Sutta — Carelessness (2/5)
Venerable Kassapa said:
“Friend Sāriputta,
There is a bhikkhu who thinks:
‘If unwholesome and harmful states were to arise in me, it would be to my detriment.’
Yet, despite thinking so, he arouses no ardency.
There is a bhikkhu who thinks:
‘If I do not abandon the unwholesome and harmful states that have arisen in me, it will be to my detriment.’
Yet, despite thinking so, he arouses no ardency.
There is a bhikkhu who thinks:
‘If the wholesome states that have arisen in me were to disappear, it would be to my detriment.’
Yet, despite thinking so, he arouses no ardency.
This, friend Sāriputta, is what is called without ardency.”
Venerable Kassapa said:
“Friend Sāriputta,
There is a bhikkhu who thinks:
‘If unwholesome and harmful states were to arise in me, it would be to my detriment.’
Yet, despite thinking so, he arouses no ardency.
There is a bhikkhu who thinks:
‘If I do not abandon the unwholesome and harmful states that have arisen in me, it will be to my detriment.’
Yet, despite thinking so, he arouses no ardency.
There is a bhikkhu who thinks:
‘If the wholesome states that have arisen in me were to disappear, it would be to my detriment.’
Yet, despite thinking so, he arouses no ardency.
This, friend Sāriputta, is what is called without ardency.”
July 23, 2026
SN 16.2: Anottāpī Sutta — Carelessness (3/5)
"And who is a bhikkhu unafraid of wrongdoing? There is a bhikkhu who thinks: 'If unwholesome states arise in me, it will be to my detriment' — yet he does not become afraid at the thought. There is a bhikkhu who thinks: 'If I do not abandon the unwholesome states that have arisen in me, it would be to my detriment' — yet he does not become afraid at the thought. There is a bhikkhu who thinks: 'If the wholesome states that have arisen in me disappear, it would be to my detriment' — yet he does not become afraid at the thought. Thus he is unafraid of wrongdoing.
And so, one who is not ardent and who is unafraid of wrongdoing cannot realize awakening, attain Nibbāna, or achieve liberation."
"And who is a bhikkhu unafraid of wrongdoing? There is a bhikkhu who thinks: 'If unwholesome states arise in me, it will be to my detriment' — yet he does not become afraid at the thought. There is a bhikkhu who thinks: 'If I do not abandon the unwholesome states that have arisen in me, it would be to my detriment' — yet he does not become afraid at the thought. There is a bhikkhu who thinks: 'If the wholesome states that have arisen in me disappear, it would be to my detriment' — yet he does not become afraid at the thought. Thus he is unafraid of wrongdoing.
And so, one who is not ardent and who is unafraid of wrongdoing cannot realize awakening, attain Nibbāna, or achieve liberation."
July 24, 2026
SN 16.2: Anottāpī Sutta — Carelessness (4/5)
"And who is a bhikku with ardency? There is a bhikkhu who thinks: 'If unwholesome states arise in me, it would be to my detriment' — and he arouses ardency. There is a bhikkhu who thinks: 'If I do not abandon the unwholesome states that have arisen in me, it would be to my detriment' — and he arouses ardency. There is a bhikkhu who thinks: 'If the wholesome states that have arisen in me disappear, it would be to my detriment' — and he arouses ardency. Thus he is ardent."
"And who is a bhikku with ardency? There is a bhikkhu who thinks: 'If unwholesome states arise in me, it would be to my detriment' — and he arouses ardency. There is a bhikkhu who thinks: 'If I do not abandon the unwholesome states that have arisen in me, it would be to my detriment' — and he arouses ardency. There is a bhikkhu who thinks: 'If the wholesome states that have arisen in me disappear, it would be to my detriment' — and he arouses ardency. Thus he is ardent."
July 25, 2026
SN 16.2: Anottāpī Sutta — Carelessness (5/5)
"And who is a bhikkhu afraid of wrongdoing? There is a bhikkhu who thinks: 'If unwholesome states arise in me, it would be to my detriment' — and he becomes afraid at the thought. There is a bhikkhu who thinks: 'If I do not abandon the unwholesome states that have arisen in me, it would be to my detriment' — and he becomes afraid at the thought. There is a bhikkhu who thinks: 'If the wholesome states that have arisen in me disappear, it would be to my detriment' — and he becomes afraid at the thought. Thus he is afraid of wrongdoing.
And so, one who is ardent and afraid of wrongdoing can realize awakening, attain Nibbāna, and achieve liberation."
"And who is a bhikkhu afraid of wrongdoing? There is a bhikkhu who thinks: 'If unwholesome states arise in me, it would be to my detriment' — and he becomes afraid at the thought. There is a bhikkhu who thinks: 'If I do not abandon the unwholesome states that have arisen in me, it would be to my detriment' — and he becomes afraid at the thought. There is a bhikkhu who thinks: 'If the wholesome states that have arisen in me disappear, it would be to my detriment' — and he becomes afraid at the thought. Thus he is afraid of wrongdoing.
And so, one who is ardent and afraid of wrongdoing can realize awakening, attain Nibbāna, and achieve liberation."
July 26, 2026
SN 16.5 Jinna Sutta: Old (1/4)
Thus have I heard. Once, the Buddha was dwelling near Rājagaha in the Bamboo Grove (Veḷuvana), known as the Squirrels' Sanctuary. At that time, the Venerable Mahā Kassapa came to the Buddha, paid his respects, and sat to one side.
The Buddha then said to him: "Kassapa, you are now old. Those robes made of discarded cloth have become quite heavy for you. So, Kassapa — wear robes donated by householders, accept meal invitations, and stay close to me."
Thus have I heard. Once, the Buddha was dwelling near Rājagaha in the Bamboo Grove (Veḷuvana), known as the Squirrels' Sanctuary. At that time, the Venerable Mahā Kassapa came to the Buddha, paid his respects, and sat to one side.
The Buddha then said to him: "Kassapa, you are now old. Those robes made of discarded cloth have become quite heavy for you. So, Kassapa — wear robes donated by householders, accept meal invitations, and stay close to me."
July 27, 2026
SN 16.5 Jinna Sutta: Old (2/4)
Kassapa replied:
"Venerable One, for a long time, I have lived in the wilderness and spoken highly of it. I have practiced almsgoing and advocated it. I've worn cast-off rags and extolled that practice. I've used only one set of the triple robe and praised it. I've led a modest life and encouraged modesty. I've found contentment and commended it. I've lived in seclusion and valued it. I have remained unentangled with people and praised such non-entanglement. I have applied diligent effort and praised such effort."
Kassapa replied:
"Venerable One, for a long time, I have lived in the wilderness and spoken highly of it. I have practiced almsgoing and advocated it. I've worn cast-off rags and extolled that practice. I've used only one set of the triple robe and praised it. I've led a modest life and encouraged modesty. I've found contentment and commended it. I've lived in seclusion and valued it. I have remained unentangled with people and praised such non-entanglement. I have applied diligent effort and praised such effort."
July 28, 2026
SN 16.5 Jinna Sutta: Old (3/4)
"But, Kassapa, for what reason have you lived this way?"
"Venerable One, I see two compelling reasons. First, I find a peaceful and happy dwelling in this very life. Second, I feel compassion for future generations. Perhaps they will follow our example and say: 'It seems that the disciples of the Venerable One and those who came after him lived in the forest for a long time and spoke in praise of forest dwelling. They went for alms and praised the alms round. They wore patchwork robes of discarded cloth and praised such robes. They kept only the triple robe and praised the triple robes. They lived frugally, were content, dwelt in seclusion, remained unentangled, and applied diligent effort — praising each of these in turn.'"
"But, Kassapa, for what reason have you lived this way?"
"Venerable One, I see two compelling reasons. First, I find a peaceful and happy dwelling in this very life. Second, I feel compassion for future generations. Perhaps they will follow our example and say: 'It seems that the disciples of the Venerable One and those who came after him lived in the forest for a long time and spoke in praise of forest dwelling. They went for alms and praised the alms round. They wore patchwork robes of discarded cloth and praised such robes. They kept only the triple robe and praised the triple robes. They lived frugally, were content, dwelt in seclusion, remained unentangled, and applied diligent effort — praising each of these in turn.'"
July 29, 2026
SN 16.5 Jinna Sutta: Old (4/4)
"Excellent, Kassapa! Excellent indeed! It seems you practice for the well-being of many, out of compassion for the world, for the welfare, benefit, and happiness of both humans and divine beings. Therefore, continue wearing your patchwork robes of discarded cloth, go for alms, and live in the forest."
"Excellent, Kassapa! Excellent indeed! It seems you practice for the well-being of many, out of compassion for the world, for the welfare, benefit, and happiness of both humans and divine beings. Therefore, continue wearing your patchwork robes of discarded cloth, go for alms, and live in the forest."
July 30, 2026
SN 17.3 Kumma Sutta: The Turtle (1/2)
Once, the Buddha was dwelling at Sāvatthī. He said: "Bhikkhus, material gain, offerings, and fame are cruel and bitter obstacles on the path to attaining the ultimate state of liberation."
Once upon a time, in a clear and distant lake, a family of turtles had lived for a long time. One turtle said to another: 'Dear friend, do not go over there.' But that turtle went anyway — and a hunter pierced it with a harpoon on a rope.
From a distance, the first turtle saw it returning and said: 'Dear friend, you are hurt and wounded. It is because of the rope on that harpoon that your father and grandfather fell into misfortune and disaster. Dear friend, go now. You can no longer remain among us.'"
Once, the Buddha was dwelling at Sāvatthī. He said: "Bhikkhus, material gain, offerings, and fame are cruel and bitter obstacles on the path to attaining the ultimate state of liberation."
Once upon a time, in a clear and distant lake, a family of turtles had lived for a long time. One turtle said to another: 'Dear friend, do not go over there.' But that turtle went anyway — and a hunter pierced it with a harpoon on a rope.
From a distance, the first turtle saw it returning and said: 'Dear friend, you are hurt and wounded. It is because of the rope on that harpoon that your father and grandfather fell into misfortune and disaster. Dear friend, go now. You can no longer remain among us.'"
July 31, 2026
SN 17.3 Kumma Sutta: The Turtle (2/2)
The Buddha continued, "Bhikkhus, the hunter in this story represents Māra, the Evil One. The harpoon symbolizes worldly gains, offerings, and fame, while the rope delight and greed. Any bhikkhu who takes pleasure in and indulges in worldly gains, offerings, and fame is akin to the turtle pierced by the harpoon, entangled in misfortune and disaster. This illustrates the harsh and bitter obstacles on the path to the supreme peace that is freedom from bondage.
So, I urge you to train yourselves: 'We shall put aside any attachment to worldly gains, offerings, and fame, and we shall not let them consume our minds.' This is how you should train yourselves."
The Buddha continued, "Bhikkhus, the hunter in this story represents Māra, the Evil One. The harpoon symbolizes worldly gains, offerings, and fame, while the rope delight and greed. Any bhikkhu who takes pleasure in and indulges in worldly gains, offerings, and fame is akin to the turtle pierced by the harpoon, entangled in misfortune and disaster. This illustrates the harsh and bitter obstacles on the path to the supreme peace that is freedom from bondage.
So, I urge you to train yourselves: 'We shall put aside any attachment to worldly gains, offerings, and fame, and we shall not let them consume our minds.' This is how you should train yourselves."
August 1, 2026
SN 17.5 Piḷāhaka Sutta: The Dung Beetle (1/2)
Once, the Buddha was dwelling at Sāvatthī. He said: "Bhikkhus, material gain, offerings, and fame are cruel and bitter obstacles on the path to attaining the ultimate state of liberation.
Imagine a dung-eating beetle: belly full, yet facing another great heap of dung before it. It looks down on other beetles and declares: 'I eat dung. My belly is crammed full of it — and there is an even bigger heap right in front of me!'
In the same way, some bhikkhus, conquered by worldly gains, offerings, and fame, put on their robes, carry their alms bowls and outer robes, and venture into villages or towns to receive alms. They eat to their heart's content and are invited for the following day's meal.
Once, the Buddha was dwelling at Sāvatthī. He said: "Bhikkhus, material gain, offerings, and fame are cruel and bitter obstacles on the path to attaining the ultimate state of liberation.
Imagine a dung-eating beetle: belly full, yet facing another great heap of dung before it. It looks down on other beetles and declares: 'I eat dung. My belly is crammed full of it — and there is an even bigger heap right in front of me!'
In the same way, some bhikkhus, conquered by worldly gains, offerings, and fame, put on their robes, carry their alms bowls and outer robes, and venture into villages or towns to receive alms. They eat to their heart's content and are invited for the following day's meal.
August 2, 2026
SN 17.5 Piḷāhaka Sutta: The Dung Beetle (2/2)
Returning to the monastery, a bhikkhu boasts in the midst of the community: "I have eaten well today — my belly is full of alms food — and I have been invited again for tomorrow. I receive robes, alms, accommodations, and even medicinal requisites for my health. The rest of these bhikkhus, however, lack merit and influence. They do not receive the same level of support."
Driven by their attachment to worldly gains, offerings, and fame, they look down upon their virtuous fellow bhikkhus. This behavior will lead to long-term suffering and harm for such individuals. It illustrates the bitter and obstructive nature of these worldly pursuits on the path to ultimate liberation.
I urge you to train yourselves differently: "We shall let go of any attachment to worldly gains, offerings, and fame that may arise, and we shall not allow them to consume our minds." This is the path you should follow.
Returning to the monastery, a bhikkhu boasts in the midst of the community: "I have eaten well today — my belly is full of alms food — and I have been invited again for tomorrow. I receive robes, alms, accommodations, and even medicinal requisites for my health. The rest of these bhikkhus, however, lack merit and influence. They do not receive the same level of support."
Driven by their attachment to worldly gains, offerings, and fame, they look down upon their virtuous fellow bhikkhus. This behavior will lead to long-term suffering and harm for such individuals. It illustrates the bitter and obstructive nature of these worldly pursuits on the path to ultimate liberation.
I urge you to train yourselves differently: "We shall let go of any attachment to worldly gains, offerings, and fame that may arise, and we shall not allow them to consume our minds." This is the path you should follow.
August 3, 2026
SN 17.8 Sigāla Sutta: The Jackal
Once, the Buddha was dwelling at Sāvatthī. He said: "Bhikkhus, did you hear a jackal howling in the late hours of the night? That jackal is afflicted with mange. Whether it goes to a secluded spot, stands under a tree, or stays out in the open — it finds no joy. Wherever it goes, stands, sits, or lies down — it is plunged into misery."
"In a similar way, some bhikkhus, conquered by gain, offerings, and fame, find no joy whether in a secluded place, under a tree, or in the open air. Wherever they go, stand, sit, or lie down, they are engulfed in misery. This illustrates how harsh and obstructive gains, offerings, and fame can be on the path to ultimate freedom from suffering."
"So, I encourage you to train yourselves: 'We will let go of any attachment to gains, offerings, and fame that may arise, and we will not allow them to consume our minds.' This is how you should train yourselves."
Once, the Buddha was dwelling at Sāvatthī. He said: "Bhikkhus, did you hear a jackal howling in the late hours of the night? That jackal is afflicted with mange. Whether it goes to a secluded spot, stands under a tree, or stays out in the open — it finds no joy. Wherever it goes, stands, sits, or lies down — it is plunged into misery."
"In a similar way, some bhikkhus, conquered by gain, offerings, and fame, find no joy whether in a secluded place, under a tree, or in the open air. Wherever they go, stand, sit, or lie down, they are engulfed in misery. This illustrates how harsh and obstructive gains, offerings, and fame can be on the path to ultimate freedom from suffering."
"So, I encourage you to train yourselves: 'We will let go of any attachment to gains, offerings, and fame that may arise, and we will not allow them to consume our minds.' This is how you should train yourselves."
August 4, 2026
SN 20.2 Nakhasikha Sutta: The Tip of the Fingernail
Once, the Buddha was dwelling at Sāvatthī. He picked up a small amount of soil on the tip of his fingernail and asked the bhikkhus: "Which is greater — this tiny bit of soil on my fingernail, or the great earth?"
"Venerable One, the great earth is by far greater. This tiny bit of soil on your fingernail is nothing at all — not even worth comparing. The great earth exceeds it immeasurably."
"In just the same way, bhikkhus, those beings who are reborn as humans are few — like this soil on the fingernail. Those reborn elsewhere are far more numerous."
"Therefore, train yourselves: 'We will be heedful. We will not be negligent.' This is how you should train yourselves."
Once, the Buddha was dwelling at Sāvatthī. He picked up a small amount of soil on the tip of his fingernail and asked the bhikkhus: "Which is greater — this tiny bit of soil on my fingernail, or the great earth?"
"Venerable One, the great earth is by far greater. This tiny bit of soil on your fingernail is nothing at all — not even worth comparing. The great earth exceeds it immeasurably."
"In just the same way, bhikkhus, those beings who are reborn as humans are few — like this soil on the fingernail. Those reborn elsewhere are far more numerous."
"Therefore, train yourselves: 'We will be heedful. We will not be negligent.' This is how you should train yourselves."
August 5, 2026
SN 20.4 Okkha Sutta: Serving Dishes
Once, the Buddha was dwelling at Sāvatthī. He said: "Bhikkhus,
Imagine someone giving one hundred serving dishes of food in the morning, another hundred at mid-day, and yet another hundred in the evening. Now, consider another person who, even for the brief time it takes to milk a cow, cultivates a mind filled with good-will in the morning, again at mid-day, and once more in the evening. The latter would yield far greater fruit.
Therefore, train yourselves: 'We will cultivate the liberation of mind through goodwill. We will develop it, make it a vehicle, make it a foundation, stabilize it, consolidate it, and thoroughly apply it.' This is how you should train yourselves."
Once, the Buddha was dwelling at Sāvatthī. He said: "Bhikkhus,
Imagine someone giving one hundred serving dishes of food in the morning, another hundred at mid-day, and yet another hundred in the evening. Now, consider another person who, even for the brief time it takes to milk a cow, cultivates a mind filled with good-will in the morning, again at mid-day, and once more in the evening. The latter would yield far greater fruit.
Therefore, train yourselves: 'We will cultivate the liberation of mind through goodwill. We will develop it, make it a vehicle, make it a foundation, stabilize it, consolidate it, and thoroughly apply it.' This is how you should train yourselves."
August 6, 2026
SN 20.6 Dhanuggaha Sutta: The Archer (1/2)
Once, the Buddha was dwelling at Sāvatthī. He said to the bhikkhus, "Imagine four highly skilled archers, well-trained and proficient, positioned in the four directions. Now, a man came along and said, 'I will catch and retrieve the arrows shot by these four expert archers before they hit the ground.' Do you think he would deserve the title of a swift and exceptionally fast individual?"
The bhikkhus replied: "Venerable One, even if he could catch and retrieve the arrows of just one well-trained archer before they fell, that alone would be enough to call him extraordinarily fast, let alone all four."
Once, the Buddha was dwelling at Sāvatthī. He said to the bhikkhus, "Imagine four highly skilled archers, well-trained and proficient, positioned in the four directions. Now, a man came along and said, 'I will catch and retrieve the arrows shot by these four expert archers before they hit the ground.' Do you think he would deserve the title of a swift and exceptionally fast individual?"
The bhikkhus replied: "Venerable One, even if he could catch and retrieve the arrows of just one well-trained archer before they fell, that alone would be enough to call him extraordinarily fast, let alone all four."
August 7, 2026
SN 20.6 Dhanuggaha Sutta: The Archer (2/2)
The Buddha continued: "Faster than such a person is the sun and the moon. Faster than both the person and the sun and moon are the gods who run ahead of them. And faster than the person, the sun and moon, and the gods is the end of the lifespan of a living being.
Therefore, train yourselves: 'We will be heedful. We will not be negligent.' This is how you should train yourselves."
The Buddha continued: "Faster than such a person is the sun and the moon. Faster than both the person and the sun and moon are the gods who run ahead of them. And faster than the person, the sun and moon, and the gods is the end of the lifespan of a living being.
Therefore, train yourselves: 'We will be heedful. We will not be negligent.' This is how you should train yourselves."
August 8, 2026
SN 20.7 Ani Sutta: The Peg (1/2)
Once, the Buddha was dwelling at Sāvatthī. He said: "Bhikkhus, there was a time when the Dasaraha people had a great drum called the Summoner. Whenever it cracked, they would insert another peg into it. As time went on, Summoner's original wooden body vanished, leaving behind only a cluster of pegs.
In the same way, in the future there will be bhikkhus who won't pay attention when the profound teachings of the Tathāgata, teachings deep in meaning, transcendent, and connected with emptiness, are being recited. They won't be receptive, won't seek to understand them, and won't consider these teachings worth learning or mastering. Instead, they will be more inclined to listen to literary works, the poetry and eloquence of outsiders, the words of their disciples."
Once, the Buddha was dwelling at Sāvatthī. He said: "Bhikkhus, there was a time when the Dasaraha people had a great drum called the Summoner. Whenever it cracked, they would insert another peg into it. As time went on, Summoner's original wooden body vanished, leaving behind only a cluster of pegs.
In the same way, in the future there will be bhikkhus who won't pay attention when the profound teachings of the Tathāgata, teachings deep in meaning, transcendent, and connected with emptiness, are being recited. They won't be receptive, won't seek to understand them, and won't consider these teachings worth learning or mastering. Instead, they will be more inclined to listen to literary works, the poetry and eloquence of outsiders, the words of their disciples."
August 9, 2026
SN 20.7 Ani Sutta: The Peg (2/2)
This will lead to the decline and disappearance of the profound teachings of the Tathāgata, teachings deep in meaning, transcendent, and connected with emptiness.
Therefore, train yourselves to listen when the profound teachings of the Tathāgata are being recited.
Be receptive, strive to understand them, and consider these teachings worth learning and mastering. This is how you should train yourselves.
This will lead to the decline and disappearance of the profound teachings of the Tathāgata, teachings deep in meaning, transcendent, and connected with emptiness.
Therefore, train yourselves to listen when the profound teachings of the Tathāgata are being recited.
Be receptive, strive to understand them, and consider these teachings worth learning and mastering. This is how you should train yourselves.
August 10, 2026
SN 21.2 Upatissa Sutta: About Upatissa (Sāriputta) (1/2)
At Sāvatthī, Ven. Sāriputta spoke to the bhikkhus, saying, "Friends!" "Yes, friend," the bhikkhus responded.
Ven. Sāriputta continued, "Friends, as I was meditating in a secluded place, this thought came to my mind. I wondered, 'Is there anything in this world that, if it were to change or be altered, would bring about sorrow, lamentation, pain, distress, and despair within me?' Then I realized, 'There is nothing in the world that, if it were to change or alter, would bring about sorrow, lamentation, pain, distress, or despair within me."
At Sāvatthī, Ven. Sāriputta spoke to the bhikkhus, saying, "Friends!" "Yes, friend," the bhikkhus responded.
Ven. Sāriputta continued, "Friends, as I was meditating in a secluded place, this thought came to my mind. I wondered, 'Is there anything in this world that, if it were to change or be altered, would bring about sorrow, lamentation, pain, distress, and despair within me?' Then I realized, 'There is nothing in the world that, if it were to change or alter, would bring about sorrow, lamentation, pain, distress, or despair within me."
August 11, 2026
SN 21.2 Upatissa Sutta: About Upatissa (Sāriputta) (2/2)
Upon hearing this, Ven. Ānanda asked Ven. Sāriputta: "Sāriputta, my friend, even if the Teacher were to change and alter, would you still not experience sorrow, lamentation, pain, distress, or despair?"
Ven. Sāriputta replied: "Even if the Teacher were to change and alter, my friend, I would not experience sorrow, lamentation, pain, distress, or despair. However, I would think, 'What a remarkable and powerful being, of great might and prowess, has departed! If the Buddha had stayed longer, it would have been for the benefit and happiness of many beings, out of compassion for the world, for the welfare, benefit, and happiness of both humans and divine beings.'"
Ven. Ānanda remarked: "Certainly, it's because Ven. Sāriputta has, over many years, uprooted the conceit of 'I,' 'mine,' and 'I am right' — and so even if the Teacher were to change and alter, he would not experience sorrow, lamentation, pain, distress, or despair."
Upon hearing this, Ven. Ānanda asked Ven. Sāriputta: "Sāriputta, my friend, even if the Teacher were to change and alter, would you still not experience sorrow, lamentation, pain, distress, or despair?"
Ven. Sāriputta replied: "Even if the Teacher were to change and alter, my friend, I would not experience sorrow, lamentation, pain, distress, or despair. However, I would think, 'What a remarkable and powerful being, of great might and prowess, has departed! If the Buddha had stayed longer, it would have been for the benefit and happiness of many beings, out of compassion for the world, for the welfare, benefit, and happiness of both humans and divine beings.'"
Ven. Ānanda remarked: "Certainly, it's because Ven. Sāriputta has, over many years, uprooted the conceit of 'I,' 'mine,' and 'I am right' — and so even if the Teacher were to change and alter, he would not experience sorrow, lamentation, pain, distress, or despair."
August 12, 2026
SN 21.6 Lakuntaka Bhaddiya Sutta: About Bhaddiya the Dwarf (1/2)
Once, the Buddha was dwelling at Sāvatthī. Seeing the Venerable Bhaddiya the Dwarf approaching from a distance, the Buddha addressed the bhikkhus,
"Do you see that bhikkhu coming towards us, with a less-than-ideal complexion, appearance, and a dwarf-like stature? He is someone who might not be highly regarded by the bhikkhus."
The bhikkhus responded, "Yes, Venerable One."
The Buddha continued, "Bhikkhus, that bhikkhu possesses immense power and distinction. The attainment he has reached is not easily reached. It is for the sake of such a goal that those of good family go forth from home into homelessness. He has, in this very life, through his own direct knowledge, realized and attained the highest knowledge by his own effort."
Once, the Buddha was dwelling at Sāvatthī. Seeing the Venerable Bhaddiya the Dwarf approaching from a distance, the Buddha addressed the bhikkhus,
"Do you see that bhikkhu coming towards us, with a less-than-ideal complexion, appearance, and a dwarf-like stature? He is someone who might not be highly regarded by the bhikkhus."
The bhikkhus responded, "Yes, Venerable One."
The Buddha continued, "Bhikkhus, that bhikkhu possesses immense power and distinction. The attainment he has reached is not easily reached. It is for the sake of such a goal that those of good family go forth from home into homelessness. He has, in this very life, through his own direct knowledge, realized and attained the highest knowledge by his own effort."
August 13, 2026
SN 21.6 Lakuntaka Bhaddiya Sutta: About Bhaddiya the Dwarf (2/2)
The Buddha then said:
"Just as swans, herons, and peacocks, elephants and spotted deer,
All fear the lion, though their bodies are unequal,
So too among humans:
The truly great one is not the fool with a large body,
But the one who is small in stature yet endowed with wisdom."
The Buddha then said:
"Just as swans, herons, and peacocks, elephants and spotted deer,
All fear the lion, though their bodies are unequal,
So too among humans:
The truly great one is not the fool with a large body,
But the one who is small in stature yet endowed with wisdom."
August 14, 2026
SN 21.8 Nando Sutta: Nanda (1/2)
Once, the Buddha was dwelling at Sāvatthī. Venerable Nanda, the Buddha's first cousin, dressed in finely pressed robes, adorned his eyes with cosmetics, and carried a bright, shiny bowl. After paying his respects to the Buddha, he took a seat beside him.
Seeing him, the Buddha said: "Nanda, you are a young man of good family who went forth in faith. For you to appear in a finely pressed robe, with adorned eyes and a gleaming bowl — that is not fitting. What is fitting for you, Nanda, is to live in the forest, wear patchwork robes of discarded cloth, walk the alms round, and be free from worldly desires."
Once, the Buddha was dwelling at Sāvatthī. Venerable Nanda, the Buddha's first cousin, dressed in finely pressed robes, adorned his eyes with cosmetics, and carried a bright, shiny bowl. After paying his respects to the Buddha, he took a seat beside him.
Seeing him, the Buddha said: "Nanda, you are a young man of good family who went forth in faith. For you to appear in a finely pressed robe, with adorned eyes and a gleaming bowl — that is not fitting. What is fitting for you, Nanda, is to live in the forest, wear patchwork robes of discarded cloth, walk the alms round, and be free from worldly desires."
August 15, 2026
SN 21.8 Nando Sutta: Nanda (2/2)
The Buddha emphasized this by reciting a verse:
Will I ever see Nanda
Living in the forest, wearing patchwork robes of discarded cloth,
Eating what remains from others,
With no eye for sensual pleasures?
After this, the Venerable Nanda went to live in the forest, wore patchwork robes of discarded cloth, collecting alms in worn-out robes, and living free from worldly desires.
The Buddha emphasized this by reciting a verse:
Will I ever see Nanda
Living in the forest, wearing patchwork robes of discarded cloth,
Eating what remains from others,
With no eye for sensual pleasures?
After this, the Venerable Nanda went to live in the forest, wore patchwork robes of discarded cloth, collecting alms in worn-out robes, and living free from worldly desires.
August 16, 2026
SN 21:9 Tissa Sutta (1/2)
Thus have I heard. Once, the Buddha was dwelling near Sāvatthī at Jeta's Grove, Anāthapiṇḍika's monastery. At that time, the Venerable Tissa — a cousin of the Buddha on his father's side — came to the Buddha, paid his respects, and sat to one side, looking miserable, unhappy, with tears streaming down his face.
The Buddha asked: "Tissa, why are you sitting there looking miserable and unhappy, with tears on your face?"
Tissa replied: "Venerable One, all the bhikkhus attack me with sharp words."
The Buddha then said: "But, Tissa, it is because you admonish others while being unable to endure when they admonish you."
Thus have I heard. Once, the Buddha was dwelling near Sāvatthī at Jeta's Grove, Anāthapiṇḍika's monastery. At that time, the Venerable Tissa — a cousin of the Buddha on his father's side — came to the Buddha, paid his respects, and sat to one side, looking miserable, unhappy, with tears streaming down his face.
The Buddha asked: "Tissa, why are you sitting there looking miserable and unhappy, with tears on your face?"
Tissa replied: "Venerable One, all the bhikkhus attack me with sharp words."
The Buddha then said: "But, Tissa, it is because you admonish others while being unable to endure when they admonish you."
August 17, 2026
SN 21:9 Tissa Sutta (2/2)
"Tissa, for a person of good family who has gone forth from home into homelessness with firm faith — it is not fitting to admonish others while being unable to endure admonishment yourself. What is fitting for you, a person of good family who has gone forth with firm faith, is to be one who can both give and accept admonishment."
The Buddha spoke these words:
"Why harbor anger? Let it go. Non-anger, Tissa, is the way to go. The holy life is lived, Tissa, to tame Anger, pride, and disdain."
"Tissa, for a person of good family who has gone forth from home into homelessness with firm faith — it is not fitting to admonish others while being unable to endure admonishment yourself. What is fitting for you, a person of good family who has gone forth with firm faith, is to be one who can both give and accept admonishment."
The Buddha spoke these words:
"Why harbor anger? Let it go. Non-anger, Tissa, is the way to go. The holy life is lived, Tissa, to tame Anger, pride, and disdain."
August 18, 2026
SN 21.10 Theranāma Sutta: A Bhikkhu by the Name of Elder (On Solitude) (1/3)
Once, the Buddha was dwelling near Rājagaha in the Bamboo Grove, which was known as the Squirrel Sanctuary. At that time, a bhikkhu named Elder lived alone and spoke highly of solitary living. He would venture into the village by himself for alms, return alone, meditate in seclusion, and engage in walking meditation.
A significant number of bhikkhus approached the Buddha, paying their respects and sitting to the side, and told him: "Venerable One, there is a bhikkhu named Elder who lives alone and praises the benefits of solitude."
The Buddha then called for that bhikkhu. The bhikkhu name Elder came to the Buddha, paid his respects, and sat to one side.
Once, the Buddha was dwelling near Rājagaha in the Bamboo Grove, which was known as the Squirrel Sanctuary. At that time, a bhikkhu named Elder lived alone and spoke highly of solitary living. He would venture into the village by himself for alms, return alone, meditate in seclusion, and engage in walking meditation.
A significant number of bhikkhus approached the Buddha, paying their respects and sitting to the side, and told him: "Venerable One, there is a bhikkhu named Elder who lives alone and praises the benefits of solitude."
The Buddha then called for that bhikkhu. The bhikkhu name Elder came to the Buddha, paid his respects, and sat to one side.
August 19, 2026
SN 21.10 Theranāma Sutta: A Bhikkhu by the Name of Elder (On Solitude) (2/3)
The Buddha asked: "Elder, is it true that you live alone and praise the solitary life?"
"Yes, Venerable One."
The Buddha continued, "Could you explain how you live alone and promote the virtues of solitude?"
"Venerable One, I enter the village alone to seek alms, return alone, meditate in seclusion, and practice walking meditation by myself."
The Buddha acknowledged, "Indeed, there is that way of solitary living. Elder, I don't deny it. However, please listen attentively to how the solitary life is perfected in full detail."
"Yes, Venerable One," Elder responded.
The Buddha asked: "Elder, is it true that you live alone and praise the solitary life?"
"Yes, Venerable One."
The Buddha continued, "Could you explain how you live alone and promote the virtues of solitude?"
"Venerable One, I enter the village alone to seek alms, return alone, meditate in seclusion, and practice walking meditation by myself."
The Buddha acknowledged, "Indeed, there is that way of solitary living. Elder, I don't deny it. However, please listen attentively to how the solitary life is perfected in full detail."
"Yes, Venerable One," Elder responded.
August 20, 2026
SN 21.10 Theranāma Sutta: A Bhikkhu by the Name of Elder (On Solitude) (3/3)
The Buddha explained, "How can solitary living be perfected in full detail? It involves letting go of the past, releasing the future, and thoroughly relinquishing all craving and desire related to the current state of being. This is how solitude is perfected in full detail."
Having said this, the Buddha spoke this verse:
"A man who conquers all, possesses boundless knowledge, and is wise;
Unattached to all things,
Completely abandoned, and free from craving's grip.
Such a person, I proclaim, lives a solitary life indeed."
The Buddha explained, "How can solitary living be perfected in full detail? It involves letting go of the past, releasing the future, and thoroughly relinquishing all craving and desire related to the current state of being. This is how solitude is perfected in full detail."
Having said this, the Buddha spoke this verse:
"A man who conquers all, possesses boundless knowledge, and is wise;
Unattached to all things,
Completely abandoned, and free from craving's grip.
Such a person, I proclaim, lives a solitary life indeed."
August 21, 2026
SN 22.63 Upādiyamāna Sutta: Clinging (1/2)
At Sāvatthī, a bhikkhu approached the Buddha and said, "Venerable One, it would be good if you would teach me the Dhamma in brief, so that I may hear it and then dwell alone in a secluded place, heedful, ardent, and resolute."
"Bhikkhu, if you hold on to anything, you are are bound by Māra. If you let go, you are liberated from Māra."
"I understand, Venerable One. I truly understand!"
At Sāvatthī, a bhikkhu approached the Buddha and said, "Venerable One, it would be good if you would teach me the Dhamma in brief, so that I may hear it and then dwell alone in a secluded place, heedful, ardent, and resolute."
"Bhikkhu, if you hold on to anything, you are are bound by Māra. If you let go, you are liberated from Māra."
"I understand, Venerable One. I truly understand!"
August 22, 2026
SN 22.63 Upādiyamāna Sutta: Clinging (2/2)
"But, bhikkhu, can you explain how you fully grasp what I've briefly mentioned?"
"Venerable One, if one clings to the body, they are ensnared by Māra. If one doesn't cling to the body, they break free from Māra. The same applies to 'feelings,' 'perceptions,' 'mental formations,' and 'consciousness.' That's how I understand completely what you've briefly taught."
"Excellent, excellent, bhikkhu! You've comprehended fully what I briefly mentioned. If you hold on to the body, feelings, perceptions, mental formations, or consciousness, you are entangled by Māra. If you let go, you are liberated from Māra."
"But, bhikkhu, can you explain how you fully grasp what I've briefly mentioned?"
"Venerable One, if one clings to the body, they are ensnared by Māra. If one doesn't cling to the body, they break free from Māra. The same applies to 'feelings,' 'perceptions,' 'mental formations,' and 'consciousness.' That's how I understand completely what you've briefly taught."
"Excellent, excellent, bhikkhu! You've comprehended fully what I briefly mentioned. If you hold on to the body, feelings, perceptions, mental formations, or consciousness, you are entangled by Māra. If you let go, you are liberated from Māra."
August 23, 2026
SN 23.2 Satta Sutta: A Sentient Being (1/2)
Thus have I heard. Once, the Buddha was staying near Sāvatthī at Jeta's Grove, Anāthapiṇḍika's monastery. Ven. Rādha approached the Buddha, bowed, and sat down. While sitting, he asked, "People say 'a sentient being.' But what exactly does it mean to be called 'a sentient being'?"
The Buddha explained, "Rādha, when there is any desire, passion, pleasure, or craving for form, that's when one can be called 'a sentient being.'
Likewise, when there's a desire, passion, delight, or craving for feeling, perception, fabrications, or consciousness, it's the same story. When one is entangled and bound by these desires and cravings, they are referred to as 'a sentient being.'"
Thus have I heard. Once, the Buddha was staying near Sāvatthī at Jeta's Grove, Anāthapiṇḍika's monastery. Ven. Rādha approached the Buddha, bowed, and sat down. While sitting, he asked, "People say 'a sentient being.' But what exactly does it mean to be called 'a sentient being'?"
The Buddha explained, "Rādha, when there is any desire, passion, pleasure, or craving for form, that's when one can be called 'a sentient being.'
Likewise, when there's a desire, passion, delight, or craving for feeling, perception, fabrications, or consciousness, it's the same story. When one is entangled and bound by these desires and cravings, they are referred to as 'a sentient being.'"
August 24, 2026
SN 23.2 Satta Sutta: A Sentient Being (2/2)
"It's similar to children playing with sandcastles. As long as they are attached and possessive of those little sandcastles, they find enjoyment and treasure them. But when they let go of their passion, desire, and attachment to those sandcastles, they destroy them with their hands or feet, making them unfit for play.
In the same way, Rādha, you should let go of your attachment to form, feeling, perception, volitional formation, and consciousness. Practice to end your cravings and achieve liberation."
"It's similar to children playing with sandcastles. As long as they are attached and possessive of those little sandcastles, they find enjoyment and treasure them. But when they let go of their passion, desire, and attachment to those sandcastles, they destroy them with their hands or feet, making them unfit for play.
In the same way, Rādha, you should let go of your attachment to form, feeling, perception, volitional formation, and consciousness. Practice to end your cravings and achieve liberation."
August 25, 2026
SN 35.63 Migajāla Sutta: To Migajāla (1/4)
At Sāvatthī, the Venerable Migajāla came to the Buddha, paid his respects, sat to one side, and asked: "Venerable One, people talk about 'a person living alone' and 'a person living in company.' Who is the one lives alone and who is the one who lives in company?"
The Buddha replied: "Migajāla, there are forms perceived by the eye that are pleasing, charming, endearing, provoking desire. If a bhikkhu takes delight in these, welcomes them, and becomes attached to them, then they experience joy.
This joy leads to attachment, and when one is attached, they are bound. A bhikkhu entangled in the fetter of joy is said to live in company."
At Sāvatthī, the Venerable Migajāla came to the Buddha, paid his respects, sat to one side, and asked: "Venerable One, people talk about 'a person living alone' and 'a person living in company.' Who is the one lives alone and who is the one who lives in company?"
The Buddha replied: "Migajāla, there are forms perceived by the eye that are pleasing, charming, endearing, provoking desire. If a bhikkhu takes delight in these, welcomes them, and becomes attached to them, then they experience joy.
This joy leads to attachment, and when one is attached, they are bound. A bhikkhu entangled in the fetter of joy is said to live in company."
August 26, 2026
SN 35.63 Migajāla Sutta: To Migajāla (2/4)
In the same way, with sounds cognizable by the ear, smells cognizable by the nose, tastes cognizable by the tongue, tactile sensations cognizable by the body, and thoughts cognizable by the mind, there are things that give rise to pleasure and liking, provoke desire, and attract the mind.
If a bhikkhu delights in them, welcomes them, and remains attached to them, delight arises.
When delight arises, attachment follows;
When attachment arises, bondage follows.
A bhikkhu bound by the fetter of delight is called one who dwells in company.
In the same way, with sounds cognizable by the ear, smells cognizable by the nose, tastes cognizable by the tongue, tactile sensations cognizable by the body, and thoughts cognizable by the mind, there are things that give rise to pleasure and liking, provoke desire, and attract the mind.
If a bhikkhu delights in them, welcomes them, and remains attached to them, delight arises.
When delight arises, attachment follows;
When attachment arises, bondage follows.
A bhikkhu bound by the fetter of delight is called one who dwells in company.
August 27, 2026
SN 35.63 Migajāla Sutta: To Migajāla (3/4)
In forms cognizable by the eye, sounds cognizable by the ear, smells cognizable by the nose, tastes cognizable by the tongue, tactile sensations cognizable by the body, and thoughts cognizable by the mind, there are things that give rise to pleasure and liking, arouse desire, and attract the mind.
But if a bhikkhu does not delight in them, does not welcome them, and is not attached to them, then delight does not arise.
When delight does not arise, attachment does not arise;
When attachment does not arise, bondage does not arise.
A bhikkhu who is not bound by the fetter of delight is called one who lives alone.
In forms cognizable by the eye, sounds cognizable by the ear, smells cognizable by the nose, tastes cognizable by the tongue, tactile sensations cognizable by the body, and thoughts cognizable by the mind, there are things that give rise to pleasure and liking, arouse desire, and attract the mind.
But if a bhikkhu does not delight in them, does not welcome them, and is not attached to them, then delight does not arise.
When delight does not arise, attachment does not arise;
When attachment does not arise, bondage does not arise.
A bhikkhu who is not bound by the fetter of delight is called one who lives alone.
August 28, 2026
SN 35.63 Migajāla Sutta: To Migajāla (4/4)
One who lives in this way,
Even though he associates with bhikkhus and bhikkhunīs, male lay followers and female lay followers, kings and royal ministers, followers of other sects and their disciples, and even though he dwells near a village, is still called one who lives alone.
And one who lives alone is called a true contemplative.
Why is that?
Because he has abandoned craving, the companion that was once his companion.
Therefore he is called one who lives alone.
One who lives in this way,
Even though he associates with bhikkhus and bhikkhunīs, male lay followers and female lay followers, kings and royal ministers, followers of other sects and their disciples, and even though he dwells near a village, is still called one who lives alone.
And one who lives alone is called a true contemplative.
Why is that?
Because he has abandoned craving, the companion that was once his companion.
Therefore he is called one who lives alone.
August 29, 2026
SN 35.74 Gilāna Sutta: Ill (1) (1/5)
At Sāvatthī, a certain bhikkhu came to the Buddha, bowed to him, and took a seat to the side. While seated, he said to the Buddha, "There's a newly ordained bhikkhu in a dwelling not far from here who is seriously ill and in great pain. He's not well-known, and I believe it would be beneficial if you could visit him out of compassion."
Upon hearing that the bhikkhu was newly ordained and in poor health, the Buddha immediately agreed to visit. The sick bhikkhu noticed the Buddha approaching from a distance and tried to get up from his bed. The Buddha said: "There is no need to rise, bhikkhu. There is a seat prepared here; I will sit here."
At Sāvatthī, a certain bhikkhu came to the Buddha, bowed to him, and took a seat to the side. While seated, he said to the Buddha, "There's a newly ordained bhikkhu in a dwelling not far from here who is seriously ill and in great pain. He's not well-known, and I believe it would be beneficial if you could visit him out of compassion."
Upon hearing that the bhikkhu was newly ordained and in poor health, the Buddha immediately agreed to visit. The sick bhikkhu noticed the Buddha approaching from a distance and tried to get up from his bed. The Buddha said: "There is no need to rise, bhikkhu. There is a seat prepared here; I will sit here."
August 30, 2026
SN 35.74 Gilāna Sutta: Ill (1) (2/5)
Once The Buddha was seated, he inquired, "I hope you are feeling better, bhikkhu. I hope you're finding some comfort, and that your pain is subsiding, not worsening."
The sick bhikkhu responded, "I'm not getting better, Venerable One. I'm not comfortable. My pain is getting worse. I don't see signs of improving."
The Buddha said: "Then I hope that you have no worries or distess."
"Venerable One, I do have no small amount of worry and distress."
"Are you confident in the purity of your moral conduct?"
"I have no concerns about my moral conduct."
The Buddha continued, "Then what is the source of your anxiety and distress?"
Once The Buddha was seated, he inquired, "I hope you are feeling better, bhikkhu. I hope you're finding some comfort, and that your pain is subsiding, not worsening."
The sick bhikkhu responded, "I'm not getting better, Venerable One. I'm not comfortable. My pain is getting worse. I don't see signs of improving."
The Buddha said: "Then I hope that you have no worries or distess."
"Venerable One, I do have no small amount of worry and distress."
"Are you confident in the purity of your moral conduct?"
"I have no concerns about my moral conduct."
The Buddha continued, "Then what is the source of your anxiety and distress?"
August 31, 2026
SN 35.74 Gilāna Sutta: Ill (1) (3/5)
The sick bhikkhu replied, "I understand that you have not taught the Dhamma with the purity of virtue as its goal."
The Buddha asked, "If you believe that I have not taught the Dhamma with the purity of virtue as its goal, what do you think is the goal of the Dhamma as I have taught it?"
"I understand that you have taught the Dhamma with the goal of eliminating passion."
The Buddha affirmed, "You are correct, bhikkhu. I have indeed taught the Dhamma with the goal of eliminating passion."
The sick bhikkhu replied, "I understand that you have not taught the Dhamma with the purity of virtue as its goal."
The Buddha asked, "If you believe that I have not taught the Dhamma with the purity of virtue as its goal, what do you think is the goal of the Dhamma as I have taught it?"
"I understand that you have taught the Dhamma with the goal of eliminating passion."
The Buddha affirmed, "You are correct, bhikkhu. I have indeed taught the Dhamma with the goal of eliminating passion."
September 1, 2026
SN 35.74 Gilāna Sutta: Ill (1) (4/5)
Now, let me ask you, bhikkhu: Are the eye, ear, nose, tongue, body, and mind permanent or impermanent?"
"It's impermanent, Venerable One."
"Is what is impermanent easy or distressing?"
"It's distressing, Venerable One."
"Is it appropriate to consider what is impermanent, distressing, and subject to transformation as 'mine,' 'my self,' or 'what I am'?"
"No, Venerable One."
Now, let me ask you, bhikkhu: Are the eye, ear, nose, tongue, body, and mind permanent or impermanent?"
"It's impermanent, Venerable One."
"Is what is impermanent easy or distressing?"
"It's distressing, Venerable One."
"Is it appropriate to consider what is impermanent, distressing, and subject to transformation as 'mine,' 'my self,' or 'what I am'?"
"No, Venerable One."
September 2, 2026
SN 35.74 Gilāna Sutta: Ill (1) (5/5)
Observing the bhikkhu's responses, the Buddha summarized: "Seeing this, a well-instructed disciple of the noble ones becomes disenchanted with the eye, ear, nose, tongue, body, and mind. Through disenchantment, passion fades. Through the fading of passion, they attain full liberation. With complete liberation, they realize, 'I am fully liberated.' They understand that 'birth is ended, the holy life is fulfilled, and the task is accomplished. There is nothing further in this world.'"
The bhikkhu was deeply gratified by the Buddha's teaching. During this explanation, he achieved the dustless, stainless eye of the Dhamma, realizing that everything subject to origination is also subject to cessation.
Observing the bhikkhu's responses, the Buddha summarized: "Seeing this, a well-instructed disciple of the noble ones becomes disenchanted with the eye, ear, nose, tongue, body, and mind. Through disenchantment, passion fades. Through the fading of passion, they attain full liberation. With complete liberation, they realize, 'I am fully liberated.' They understand that 'birth is ended, the holy life is fulfilled, and the task is accomplished. There is nothing further in this world.'"
The bhikkhu was deeply gratified by the Buddha's teaching. During this explanation, he achieved the dustless, stainless eye of the Dhamma, realizing that everything subject to origination is also subject to cessation.
September 3, 2026
SN 36.2 Sukha Sutta: Happiness
There are, O bhikkhus, these three feelings: pleasant, painful, and neither-painful-nor-pleasant feelings.
Whether it's a pleasant feeling, a painful one, or a neutral sensation—be it one's own or others', feelings of all kinds—one should recognize them as transient, deceptive, and fleeting. Observing how they repeatedly arise and vanish, one attains detachment from these feelings, free from passion.
There are, O bhikkhus, these three feelings: pleasant, painful, and neither-painful-nor-pleasant feelings.
Whether it's a pleasant feeling, a painful one, or a neutral sensation—be it one's own or others', feelings of all kinds—one should recognize them as transient, deceptive, and fleeting. Observing how they repeatedly arise and vanish, one attains detachment from these feelings, free from passion.
September 4, 2026
SN 36.3 Pahāna Sutta: Giving Up (1/4)
In the case of pleasant feelings, O bhikkhus, relinquish the underlying tendency to lust. For painful feelings, let go of the underlying tendency to resistance (aversion). And with neither-painful-nor-pleasant feelings, abandon the underlying tendency to disregard.
In the case of pleasant feelings, O bhikkhus, relinquish the underlying tendency to lust. For painful feelings, let go of the underlying tendency to resistance (aversion). And with neither-painful-nor-pleasant feelings, abandon the underlying tendency to disregard.
September 5, 2026
SN 36.3 Pahāna Sutta: Giving Up (2/4)
If a bhikkhu has renounced the tendency to lust for pleasant feelings, the tendency to resistance for painful feelings, and the tendency to disregard for neither-painful-nor-pleasant feelings, then he is known as one free from unwholesome tendencies, possessing the right outlook. By cutting off craving, breaking the fetters, and fully penetrating conceit, he has put an end to suffering.
If a bhikkhu has renounced the tendency to lust for pleasant feelings, the tendency to resistance for painful feelings, and the tendency to disregard for neither-painful-nor-pleasant feelings, then he is known as one free from unwholesome tendencies, possessing the right outlook. By cutting off craving, breaking the fetters, and fully penetrating conceit, he has put an end to suffering.
September 6, 2026
SN 36.3 Pahāna Sutta: Giving Up (3/4)
One who feels joy, without understanding the nature of feeling, is inclined toward greed and won't be delivered.
One who feels pain, without comprehending the essence of feeling, is bent towards hatred and won't be liberated.
One who feels joy, without understanding the nature of feeling, is inclined toward greed and won't be delivered.
One who feels pain, without comprehending the essence of feeling, is bent towards hatred and won't be liberated.
September 7, 2026
SN 36.3 Pahāna Sutta: Giving Up (4/4)
Even in the case of neutral feeling, which the sage of great wisdom declared to be peaceful, if one clings to it with attachment, one will not be free from suffering.
Yet, having let go of such attachment, in this very life, one can be liberated from pain and defilement.
One who, mature in knowledge and steadfast in the ways of Dhamma, at the end of life, when the body dissolves, transcends and all defilement.
Even in the case of neutral feeling, which the sage of great wisdom declared to be peaceful, if one clings to it with attachment, one will not be free from suffering.
Yet, having let go of such attachment, in this very life, one can be liberated from pain and defilement.
One who, mature in knowledge and steadfast in the ways of Dhamma, at the end of life, when the body dissolves, transcends and all defilement.
September 8, 2026
SN 36.12 Ākāsa Sutta: In the Sky (1)
In the sky, dear bhikkhus, various winds blow—some from the east, west, north, and south. There are dusty and dust-free winds, hot and cold winds, gentle and fierce winds.
Likewise, in our bodies, different feelings arise—pleasant, painful, and neutral.
Yet, if a bhikkhu is earnest, mindful, and clearly comprehends the teachings, that wise one thoroughly understands all feelings. Having understood feelings fully, that one is freed from defilements in this very life. Mature in knowledge, in Dhamma firm, at the end of life, when the body dissolves, that one transcends all measure and all defilement.
In the sky, dear bhikkhus, various winds blow—some from the east, west, north, and south. There are dusty and dust-free winds, hot and cold winds, gentle and fierce winds.
Likewise, in our bodies, different feelings arise—pleasant, painful, and neutral.
Yet, if a bhikkhu is earnest, mindful, and clearly comprehends the teachings, that wise one thoroughly understands all feelings. Having understood feelings fully, that one is freed from defilements in this very life. Mature in knowledge, in Dhamma firm, at the end of life, when the body dissolves, that one transcends all measure and all defilement.
September 9, 2026
SN 38.14 Dukkha Sutta: Stress
Once, Ven. Sāriputta was asked by the wanderer, Jambukhadika: "Friend Sāriputta, what is suffering?"
"My friend, there are three types of suffering: the suffering of pain, the suffering of fabrication, and the suffering of change. These are the three forms of suffering," replied Ven. Sāriputta.
Jambukhadika asked, "Is there a path or practice to fully understand these forms of suffering?"
"Yes, indeed. The Noble Eightfold Path–right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration–this is the path and practice for fully understanding these forms of suffering," affirmed Ven. Sāriputta.
Jambukhadika acknowledged, "a noble path and practice for fully understanding suffering. I will strive with heedfulness."
Once, Ven. Sāriputta was asked by the wanderer, Jambukhadika: "Friend Sāriputta, what is suffering?"
"My friend, there are three types of suffering: the suffering of pain, the suffering of fabrication, and the suffering of change. These are the three forms of suffering," replied Ven. Sāriputta.
Jambukhadika asked, "Is there a path or practice to fully understand these forms of suffering?"
"Yes, indeed. The Noble Eightfold Path–right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration–this is the path and practice for fully understanding these forms of suffering," affirmed Ven. Sāriputta.
Jambukhadika acknowledged, "a noble path and practice for fully understanding suffering. I will strive with heedfulness."
September 10, 2026
SN 45.2 Upaddha Sutta: Half (of the Holy Life) (1/3)
Thus have I heard. Once, the Buddha was dwelling among the Sakyans in the Sakyan town of Sakkara.
Ven. Ānanda approached the Buddha, bowed down, sat beside him, and said:.
"Venerable One, half of the holy life is having good friends, good companions, and good fellow practitioners."
The Buddha corrected him, saying, "Don't say that, Ānanda. having good friends, good companions, and good fellow practitioners is, in fact, the whole of the holy life. When a bhikkhu has good friends, good companions, and good fellow practitioners, it's expected that he will develop and cultivate the Noble Eightfold Path."
Thus have I heard. Once, the Buddha was dwelling among the Sakyans in the Sakyan town of Sakkara.
Ven. Ānanda approached the Buddha, bowed down, sat beside him, and said:.
"Venerable One, half of the holy life is having good friends, good companions, and good fellow practitioners."
The Buddha corrected him, saying, "Don't say that, Ānanda. having good friends, good companions, and good fellow practitioners is, in fact, the whole of the holy life. When a bhikkhu has good friends, good companions, and good fellow practitioners, it's expected that he will develop and cultivate the Noble Eightfold Path."
September 11, 2026
SN 45.2 Upaddha Sutta: Half (of the Holy Life) (2/3)
"And how does a bhikkhu with good friends, good companions, and good fellow practitioners develop and cultivate the Noble Eightfold Path? Dwelling in seclusion, practicing non-attachment and relinquishment, he develops right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
A bhikkhu with good friends, good companions, and good fellow practitioners develops and cultivates the Noble Eightfold Path in just this way."
"And how does a bhikkhu with good friends, good companions, and good fellow practitioners develop and cultivate the Noble Eightfold Path? Dwelling in seclusion, practicing non-attachment and relinquishment, he develops right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
A bhikkhu with good friends, good companions, and good fellow practitioners develops and cultivates the Noble Eightfold Path in just this way."
September 12, 2026
SN 45.2 Upaddha Sutta: Half (of the Holy Life) (3/3)
"Ānanda, it is by this principle that one may understand how having good friends, good companions, and good fellow practitioners is the whole of the holy life. By relying on good friends, beings subject to birth are liberated from birth; beings subject to aging, death, sorrow, lamentation, pain, distress and despair are liberated from aging, death, sorrow, lamentation, pain, distress and despair.
By this principle, one may understand how having good friends, good companions, and good fellow practitioners is the whole of the holy life."
"Ānanda, it is by this principle that one may understand how having good friends, good companions, and good fellow practitioners is the whole of the holy life. By relying on good friends, beings subject to birth are liberated from birth; beings subject to aging, death, sorrow, lamentation, pain, distress and despair are liberated from aging, death, sorrow, lamentation, pain, distress and despair.
By this principle, one may understand how having good friends, good companions, and good fellow practitioners is the whole of the holy life."
September 13, 2026
SN 47.6 Sakunagghi Sutta: The Hawk (1/4)
Once, a hawk swiftly seized a quail and carried it away. As it was being carried off, the quail lamented: "Oh, my misfortune and lack of merit! I strayed beyond my usual territory into the domain of others. If only I had stayed within my proper range, my own ancestral territory, this hawk would have been no match for me."
The hawk inquired, "What is your proper range? What is your own ancestral territory?"
"A field that has been well-plowed and turned up in clumps of earth."
Without boasting about its strength or saying anything further, the hawk let the quail go, saying: "Go then, quail. But even there you will not escape me."
Once, a hawk swiftly seized a quail and carried it away. As it was being carried off, the quail lamented: "Oh, my misfortune and lack of merit! I strayed beyond my usual territory into the domain of others. If only I had stayed within my proper range, my own ancestral territory, this hawk would have been no match for me."
The hawk inquired, "What is your proper range? What is your own ancestral territory?"
"A field that has been well-plowed and turned up in clumps of earth."
Without boasting about its strength or saying anything further, the hawk let the quail go, saying: "Go then, quail. But even there you will not escape me."
September 14, 2026
SN 47.6 Sakunagghi Sutta: The Hawk (2/4)
The quail, reaching a newly plowed field and perching atop a clump of earth, taunted the hawk, "Come and get me now, you hawk!"
The hawk, without boasting or saying anything, folded its wings and dived at the quail at full speed. Sensing the hawk coming at full force, the quail slipped behind the clump of earth — and the hawk slammed its own chest right into it.
"This is exactly what happens to one who wanders beyond one's proper range into the territory of others."
The quail, reaching a newly plowed field and perching atop a clump of earth, taunted the hawk, "Come and get me now, you hawk!"
The hawk, without boasting or saying anything, folded its wings and dived at the quail at full speed. Sensing the hawk coming at full force, the quail slipped behind the clump of earth — and the hawk slammed its own chest right into it.
"This is exactly what happens to one who wanders beyond one's proper range into the territory of others."
September 15, 2026
SN 47.6 Sakunagghi Sutta: The Hawk (3/4)
"Therefore, one should not wander into what is not their proper domain — the territory of others. For a bhikkhu, what falls outside of their proper domain — the territory of others? The five strands of sensual pleasure.
What are the five? Forms cognizable by the eye, sounds cognizable by the ear, odors cognizable by the nose, tastes cognizable by the tongue, and tactile sensations cognizable by the body — all of which are agreeable, pleasing, charming, endearing, provoking desire, and enticing. For a bhikkhu, these are not the proper domain; they are the territory of others."
"Therefore, one should not wander into what is not their proper domain — the territory of others. For a bhikkhu, what falls outside of their proper domain — the territory of others? The five strands of sensual pleasure.
What are the five? Forms cognizable by the eye, sounds cognizable by the ear, odors cognizable by the nose, tastes cognizable by the tongue, and tactile sensations cognizable by the body — all of which are agreeable, pleasing, charming, endearing, provoking desire, and enticing. For a bhikkhu, these are not the proper domain; they are the territory of others."
September 16, 2026
SN 47.6 Sakunagghi Sutta: The Hawk (4/4)
"Bhikkhus, stay within your proper range, your own ancestral territory. By doing so, Māra finds no opening, no foothold. What is a bhikkhu's proper range? The proper range, the ancestral territory for a bhikkhu, comprises the four frames of reference. These four are as follows:
What are the four? Here a monastic, being ardent, alert, and mindful, having put aside greed and distress related to the world, observes the body in and of itself, feelings in and of themselves, the mind in and of itself, and mental phenomena in and of themselves. This is the proper domain — the ancestral territory — for a bhikkhu."
"Bhikkhus, stay within your proper range, your own ancestral territory. By doing so, Māra finds no opening, no foothold. What is a bhikkhu's proper range? The proper range, the ancestral territory for a bhikkhu, comprises the four frames of reference. These four are as follows:
What are the four? Here a monastic, being ardent, alert, and mindful, having put aside greed and distress related to the world, observes the body in and of itself, feelings in and of themselves, the mind in and of itself, and mental phenomena in and of themselves. This is the proper domain — the ancestral territory — for a bhikkhu."
September 17, 2026
SN 47.19 Sedaka Sutta: The Bamboo Acrobat (1/3)
The Buddha spoke to the bhikkhus:
Once, there was a bamboo acrobat who, balanced on top of his pole, said to his assistant Medakathalikā:
"Come, dear Medakathalikā, climb up and stand on my shoulders."
"Sure, master," replied Medakathalikā, and she climbed up, standing on the master's shoulders.
The bamboo acrobat then told Medakathalikā:
"You watch out for me, and I'll watch out for you. In this way, protecting each other, we will show our skill, earn our due, and safely descend the pole."
But Medakathalikā said: "That won't work, master! You take care of yourself, and I'll take care of myself. Each of us looking out for ourselves, we can showcase our talent, receive payment, and safely climb down. That's the right way!"
The Buddha spoke to the bhikkhus:
Once, there was a bamboo acrobat who, balanced on top of his pole, said to his assistant Medakathalikā:
"Come, dear Medakathalikā, climb up and stand on my shoulders."
"Sure, master," replied Medakathalikā, and she climbed up, standing on the master's shoulders.
The bamboo acrobat then told Medakathalikā:
"You watch out for me, and I'll watch out for you. In this way, protecting each other, we will show our skill, earn our due, and safely descend the pole."
But Medakathalikā said: "That won't work, master! You take care of yourself, and I'll take care of myself. Each of us looking out for ourselves, we can showcase our talent, receive payment, and safely climb down. That's the right way!"
September 18, 2026
SN 47.19 Sedaka Sutta: The Bamboo Acrobat (2/3)
The Buddha continued:
Just as Medakathalikā said, "I will protect myself," bhikkhus, so too should you practice mindfulness. And you also should practice "I will protect others."
By protecting oneself, one protects others. By protecting others, one protects oneself.
The Buddha continued:
Just as Medakathalikā said, "I will protect myself," bhikkhus, so too should you practice mindfulness. And you also should practice "I will protect others."
By protecting oneself, one protects others. By protecting others, one protects oneself.
September 19, 2026
SN 47.19 Sedaka Sutta: The Bamboo Acrobat (3/3)
How does one protect others by protecting oneself? Through diligent practice and development of mindfulness. And how does one protect oneself by protecting others? Through patience, non-harming, loving kindness, and genuine care.
Therefore: by protecting oneself, one protects others; by protecting others, one protects oneself.
How does one protect others by protecting oneself? Through diligent practice and development of mindfulness. And how does one protect oneself by protecting others? Through patience, non-harming, loving kindness, and genuine care.
Therefore: by protecting oneself, one protects others; by protecting others, one protects oneself.
September 20, 2026
SN 48.41 Jarā Sutta: Old Age (1/2)
Thus have I heard. Once, the Buddha was dwelling near Sāvatthī in the Eastern Monastery. In the late afternoon, having emerged from seclusion, the Buddha sat warming his back in the western sun. The Venerable Ānanda came to the Buddha, bowed, and massaged his limbs. He said:
"It's remarkable, Venerable One. It's astonishing how your complexion is no longer as clear and bright; your limbs are flabby and wrinkled; your back is bent forward; there's a noticeable change in your faculties — the eye, ear, nose, tongue, and body faculties."
The Buddha said:
"That is how it is, Ānanda. In youth, one is susceptible to aging; in health, susceptible to illness; in life, susceptible to death. The complexion fades, limbs become less firm, the back bends forward, and there's a discernible change in the faculties — the eye, ear, nose, tongue, and body faculties."
Thus have I heard. Once, the Buddha was dwelling near Sāvatthī in the Eastern Monastery. In the late afternoon, having emerged from seclusion, the Buddha sat warming his back in the western sun. The Venerable Ānanda came to the Buddha, bowed, and massaged his limbs. He said:
"It's remarkable, Venerable One. It's astonishing how your complexion is no longer as clear and bright; your limbs are flabby and wrinkled; your back is bent forward; there's a noticeable change in your faculties — the eye, ear, nose, tongue, and body faculties."
The Buddha said:
"That is how it is, Ānanda. In youth, one is susceptible to aging; in health, susceptible to illness; in life, susceptible to death. The complexion fades, limbs become less firm, the back bends forward, and there's a discernible change in the faculties — the eye, ear, nose, tongue, and body faculties."
September 21, 2026
SN 48.41 Jarā Sutta: Old Age (2/2)
Old age leads to unattractiveness. The once-charming bodily image is marred by old age. Even those who live a hundred years must go toward death's end. Death tramples down all without exception.
Old age leads to unattractiveness. The once-charming bodily image is marred by old age. Even those who live a hundred years must go toward death's end. Death tramples down all without exception.
September 22, 2026
SN 48:46 Pubbārāma Sutta–The Eastern Monastery (1/2)
"Bhikkhus, by cultivating and perfecting which aspects of oneself does a bhikkhu, having overcome all defilements, proclaim enlightenment with the words: 'Birth is ended, the holy life is fulfilled, the task is accomplished. There is nothing more to be done for the sake of this world'?"
"Venerable One, for us the Dhamma is rooted in the Buddha, guided by the Buddha, and takes the Buddha as its refuge. It would be good if you yourself would explain the meaning of this. Having heard it from you, we will remember and understand it."
"Bhikkhus, by cultivating and perfecting which aspects of oneself does a bhikkhu, having overcome all defilements, proclaim enlightenment with the words: 'Birth is ended, the holy life is fulfilled, the task is accomplished. There is nothing more to be done for the sake of this world'?"
"Venerable One, for us the Dhamma is rooted in the Buddha, guided by the Buddha, and takes the Buddha as its refuge. It would be good if you yourself would explain the meaning of this. Having heard it from you, we will remember and understand it."
September 23, 2026
SN 48:46 Pubbārāma Sutta–The Eastern Monastery (2/2)
"Bhikkhus, it is through the cultivation and perfection of two aspects that a bhikkhu, having overcome all defilements, declares enlightenment: 'Birth is ended, the holy life is fulfilled, the task is accomplished. There is nothing more to be done for the sake of this world. What are the two? Noble wisdom and Noble liberation. Noble wisdom is the faculty of wisdom, and Noble liberation is the faculty of concentration.
It is by developing and refining these two faculties that a bhikkhu, having overcome all defilements, declares enlightenment: 'Birth is ended, the holy life is fulfilled, the task is accomplished. There is nothing more to be done for the sake of this world.'"
"Bhikkhus, it is through the cultivation and perfection of two aspects that a bhikkhu, having overcome all defilements, declares enlightenment: 'Birth is ended, the holy life is fulfilled, the task is accomplished. There is nothing more to be done for the sake of this world. What are the two? Noble wisdom and Noble liberation. Noble wisdom is the faculty of wisdom, and Noble liberation is the faculty of concentration.
It is by developing and refining these two faculties that a bhikkhu, having overcome all defilements, declares enlightenment: 'Birth is ended, the holy life is fulfilled, the task is accomplished. There is nothing more to be done for the sake of this world.'"
September 24, 2026
SN 55.21 Mahānāma Sutta: To Mahānāma (1) (1/3)
Thus have I heard. Once, the Buddha was dwelling near Kapilavatthu in Nigrodha's Park among the Sakyans. Mahānāma the Sakyan came to the Buddha, bowed, sat to one side, and said:
"Venerable One, this city of Kapilavatthu is prosperous and wealthy,
densely populated, crowded with people, and busy in its streets."
Sometimes, after visiting you or a venerable bhikkhu and returning to Kapilavatthu, I encounter a charging elephant, a galloping horse, a moving chariot, or people running.
At such times, my mindfulness of the Buddha is disturbed, my mindfulness of the Dhamma is disturbed, and my mindfulness of the Saṅgha is disturbed.
Then the thought occurs to me: ‘If I were to die at this very moment, where would I be reborn? What would become of me in the future?’”
The Buddha said:
“Do not be afraid, Mahānāma.
Do not be afraid.
Your death will not be bad; your passing away will not be bad."
Thus have I heard. Once, the Buddha was dwelling near Kapilavatthu in Nigrodha's Park among the Sakyans. Mahānāma the Sakyan came to the Buddha, bowed, sat to one side, and said:
"Venerable One, this city of Kapilavatthu is prosperous and wealthy,
densely populated, crowded with people, and busy in its streets."
Sometimes, after visiting you or a venerable bhikkhu and returning to Kapilavatthu, I encounter a charging elephant, a galloping horse, a moving chariot, or people running.
At such times, my mindfulness of the Buddha is disturbed, my mindfulness of the Dhamma is disturbed, and my mindfulness of the Saṅgha is disturbed.
Then the thought occurs to me: ‘If I were to die at this very moment, where would I be reborn? What would become of me in the future?’”
The Buddha said:
“Do not be afraid, Mahānāma.
Do not be afraid.
Your death will not be bad; your passing away will not be bad."
September 25, 2026
SN 55.21 Mahānāma Sutta: To Mahānāma (1) (2/3)
"This body is composed of the four great elements. It is born of one's parents, sustained by rice and porridge. It is subject to change, to breaking apart and decay, to dissolution and dispersal. It will become food for crows, food for vultures, food for hawks, food for dogs, food for hyenas, and food for various living creatures.
But a mind that has long been cultivated through virtue, through learning, through relinquishment, and through wisdom — such a mind rises upward and becomes freed."
"This body is composed of the four great elements. It is born of one's parents, sustained by rice and porridge. It is subject to change, to breaking apart and decay, to dissolution and dispersal. It will become food for crows, food for vultures, food for hawks, food for dogs, food for hyenas, and food for various living creatures.
But a mind that has long been cultivated through virtue, through learning, through relinquishment, and through wisdom — such a mind rises upward and becomes freed."
September 26, 2026
SN 55.21 Mahānāma Sutta: To Mahānāma (1) (3/3)
"Suppose a person were to throw a jar filled with ghee and a jar filled with oil into a deep lake. The jars would shatter. The shattered fragments and pieces would sink to the bottom, while the ghee and oil would rise to the surface, separating from the water.
In the same way, even though this body— subject to change, breaking apart and decay, dissolution and dispersal— becomes food for crows, food for vultures, food for hawks, food for dogs, food for hyenas, and food for various living creatures, a mind long developed in faith, virtue, learning, relinquishment, and wisdom, rises upward and becomes freed."
"Suppose a person were to throw a jar filled with ghee and a jar filled with oil into a deep lake. The jars would shatter. The shattered fragments and pieces would sink to the bottom, while the ghee and oil would rise to the surface, separating from the water.
In the same way, even though this body— subject to change, breaking apart and decay, dissolution and dispersal— becomes food for crows, food for vultures, food for hawks, food for dogs, food for hyenas, and food for various living creatures, a mind long developed in faith, virtue, learning, relinquishment, and wisdom, rises upward and becomes freed."
September 27, 2026
SN 56.9 Viggāhika Sutta: Wordy Warfare (1/3)
Bhikkhus, avoid engaging in verbal conflicts such as:
"You don't understand this Dhamma; I do";
"You are practicing wrongly; I am practicing rightly";
"You've said things in the wrong order";
"My words are consistent, yours are not";
"Your long-held ideas are completely reversed";
"Your argument has been refuted";
"You're talking nonsense!";
"You're mistaken";
"Try to get out of that if you can!"
Bhikkhus, avoid engaging in verbal conflicts such as:
"You don't understand this Dhamma; I do";
"You are practicing wrongly; I am practicing rightly";
"You've said things in the wrong order";
"My words are consistent, yours are not";
"Your long-held ideas are completely reversed";
"Your argument has been refuted";
"You're talking nonsense!";
"You're mistaken";
"Try to get out of that if you can!"
September 28, 2026
SN 56.9 Viggāhika Sutta: Wordy Warfare (2/3)
Why should you not engage in such quarreling? Bhikkhus, this kind of speech is unrelated to the goal, is not a foundation of the holy life, does not lead to disenchantment, does not lead to dispassion, does not lead to cessation, does not lead to calm, does not lead to wisdom, does not lead to enlightenment, and does not lead to Nibbāna.
Why should you not engage in such quarreling? Bhikkhus, this kind of speech is unrelated to the goal, is not a foundation of the holy life, does not lead to disenchantment, does not lead to dispassion, does not lead to cessation, does not lead to calm, does not lead to wisdom, does not lead to enlightenment, and does not lead to Nibbāna.
September 29, 2026
SN 56.9 Viggāhika Sutta: Wordy Warfare (3/3)
Bhikkhus, you should discuss about: suffering, the arising of suffering, the cessation of suffering, and the path leading to the cessation of suffering. Why? Because this kind of discussion is related to the goal, is a foundation of the holy life, leads to disenchantment, leads to dispassion, leads to cessation, leads to calm, leads to direct knowledge, leads to enlightenment, and leads to Nibbāna.
Bhikkhus, you should discuss about: suffering, the arising of suffering, the cessation of suffering, and the path leading to the cessation of suffering. Why? Because this kind of discussion is related to the goal, is a foundation of the holy life, leads to disenchantment, leads to dispassion, leads to cessation, leads to calm, leads to direct knowledge, leads to enlightenment, and leads to Nibbāna.
September 30, 2026
SN 56.22 Vijjā Sutta: Knowledge (excerpt)
Those who do not know suffering,
Who do not know how suffering arises,
Who do not know how suffering completely ceases,
Who do not know the path that leads to the cessation of suffering —
They cannot find liberation,
They cannot become free through wisdom —
They have no way out of birth and death.
Those who know suffering,
Who know how suffering arises,
Who know how suffering completely ceases,
Who know the path that leads to the cessation of suffering —
They find liberation,
They become free through wisdom —
They know the way out of birth and death.
Those who do not know suffering,
Who do not know how suffering arises,
Who do not know how suffering completely ceases,
Who do not know the path that leads to the cessation of suffering —
They cannot find liberation,
They cannot become free through wisdom —
They have no way out of birth and death.
Those who know suffering,
Who know how suffering arises,
Who know how suffering completely ceases,
Who know the path that leads to the cessation of suffering —
They find liberation,
They become free through wisdom —
They know the way out of birth and death.
October 1, 2026
SN 56.31 Siṃsapā Sutta: The Siṃsapā Leaves (1/2)
Once, the Buddha was dwelling near Kosambi in a siṃsapā forest. He picked up a few siṃsapā leaves in his hand and asked the bhikkhus: "What do you think — which are more numerous, these few leaves in my hand, or the leaves in the siṃsapā forest above?"
"Venerable One, the leaves in your hand are few. while the leaves in the siṃsapā forest are far more numerous."
"In just the same way, bhikkhus, what I know through direct knowledge is far more numerous than what I have taught. Why have I not taught the rest? Because it is not connected with the goal, is not a foundation of the holy life, does not lead to disenchantment, dispassion, cessation, calm, direct knowledge, enlightenment, or Nibbāna. That is why I have not taught it."
Once, the Buddha was dwelling near Kosambi in a siṃsapā forest. He picked up a few siṃsapā leaves in his hand and asked the bhikkhus: "What do you think — which are more numerous, these few leaves in my hand, or the leaves in the siṃsapā forest above?"
"Venerable One, the leaves in your hand are few. while the leaves in the siṃsapā forest are far more numerous."
"In just the same way, bhikkhus, what I know through direct knowledge is far more numerous than what I have taught. Why have I not taught the rest? Because it is not connected with the goal, is not a foundation of the holy life, does not lead to disenchantment, dispassion, cessation, calm, direct knowledge, enlightenment, or Nibbāna. That is why I have not taught it."
October 2, 2026
SN 56.31 Siṃsapā Sutta: The Siṃsapā Leaves (2/2)
"And what have I taught? 'This is suffering. This is the arising of suffering. This is the cessation of suffering. This is the path leading to the cessation of suffering.' I have taught these because they are connected with the goal, are a foundation of the holy life, and lead to disenchantment, dispassion, cessation, calm, direct knowledge, enlightenment, and Nibbāna. That is why I have taught them.
Therefore, you should make an exertion to understand: 'This is suffering. This is the arising of suffering. This is the cessation of suffering. This is the path leading to the cessation of suffering.' This is how you should practice."
"And what have I taught? 'This is suffering. This is the arising of suffering. This is the cessation of suffering. This is the path leading to the cessation of suffering.' I have taught these because they are connected with the goal, are a foundation of the holy life, and lead to disenchantment, dispassion, cessation, calm, direct knowledge, enlightenment, and Nibbāna. That is why I have taught them.
Therefore, you should make an exertion to understand: 'This is suffering. This is the arising of suffering. This is the cessation of suffering. This is the path leading to the cessation of suffering.' This is how you should practice."
October 3, 2026
SN 56.48 Chiggala Sutta: The Hole (1/2)
Bhikkhus, suppose this great earth were entirely covered with water, and a man were to throw into it a yoke with a single hole.
Driven by the eastern wind, it would drift westward; driven by the western wind, it would drift eastward; driven by the northern wind, it would drift southward; and driven by the southern wind, it would drift northward.
Now suppose there were a blind sea turtle that surfaced only once every hundred years.
What do you think, bhikkhus? Could that blind sea turtle, rising to the surface once every hundred years, put its neck through the hole in that yoke?”
“Venerable One, if that blind sea turtle, rising to the surface once every hundred years, were to put its neck through the hole in that yoke, it would be an exceedingly rare chance indeed.”
Bhikkhus, suppose this great earth were entirely covered with water, and a man were to throw into it a yoke with a single hole.
Driven by the eastern wind, it would drift westward; driven by the western wind, it would drift eastward; driven by the northern wind, it would drift southward; and driven by the southern wind, it would drift northward.
Now suppose there were a blind sea turtle that surfaced only once every hundred years.
What do you think, bhikkhus? Could that blind sea turtle, rising to the surface once every hundred years, put its neck through the hole in that yoke?”
“Venerable One, if that blind sea turtle, rising to the surface once every hundred years, were to put its neck through the hole in that yoke, it would be an exceedingly rare chance indeed.”
October 4, 2026
SN 56.48 Chiggala Sutta: The Hole (2/2)
"The chance of being born as a human being is just as rare.
The appearance in the world of a Tathāgata, worthy and rightly self-awakened is just as rare.
The appearance in the world of the Dhamma and Discipline proclaimed by the Tathāgata is just as rare.
Now, we have obtained the human state; a Tathāgata, worthy and rightly self-awakened, has appeared in the world; and the Dhamma and Precepts proclaimed by the Tathāgata have appeared in the world.
Therefore, bhikkhus, an exertion should be made to understand:
‘This is suffering.’
‘This is the origin of suffering.’
‘This is the cessation of suffering.’
‘This is the way leading to the cessation of suffering.’”
"The chance of being born as a human being is just as rare.
The appearance in the world of a Tathāgata, worthy and rightly self-awakened is just as rare.
The appearance in the world of the Dhamma and Discipline proclaimed by the Tathāgata is just as rare.
Now, we have obtained the human state; a Tathāgata, worthy and rightly self-awakened, has appeared in the world; and the Dhamma and Precepts proclaimed by the Tathāgata have appeared in the world.
Therefore, bhikkhus, an exertion should be made to understand:
‘This is suffering.’
‘This is the origin of suffering.’
‘This is the cessation of suffering.’
‘This is the way leading to the cessation of suffering.’”
From the first 100-Day of the 2nd 1,000-Day Practice, we will be reading the Saṁyutta Nikaya from the Pali canon. The texts have been selected from the website "Access to Insight" (https://www.accesstoinsight.org). This version is a translation of the Korean interpretation of the original text. It was translated by the Jungto International Translation Team.
Vows of the Jungto Practitioner
Our modern civilization is facing serious crises. People are losing their humanity, communities are disintegrating, and the natural environment is being destroyed. We look to the teachings of the Buddha to find solutions to these problems.
We base our perspective of the world on the Law of Dependent Origination.
As this exists, that exists, and if this ceases to exist that will also cease to exist. This is the state of things as they are. Since everything is interdependent, your survival means my survival and your happiness leads to my happiness. Based on the Law of Dependent Origination, we pursue the path we can travel together in happiness. Just as a variety of flowers makes a garden, the diversity of people creates harmony and balance. We wish to build a new civilization in which love overcomes jealousy and envy; harmony triumphs over confrontation and competition; and peace prevails over conflict and war.
We take the Buddha and bodhisattvas as models for our own lives.
Following in the footsteps of the Buddha, who lived an austere life with only one set of robes and one alms bowl, we assume the mindset of a practitioner by eating, dressing, and living humbly, free from all worldly hindrances. Furthermore, we aspire to become practitioners who help those who are suffering. We vow to carry on the aspirations of the Mahayana bodhisattvas who embraced the suffering of the world as their own and willingly cast themselves into the world to save all sentient beings.
We uphold the principles of non-ego, non-possession and non-obstinacy in our practice.
By changing our perspectives and freeing ourselves from our obsessions, we vow to surrender our egos, possessions and obstinacy to become bodhisattvas who solely cater to the needs of sentient beings. By changing our mindset, we aim to become free of attachment and suffering.
Furthermore, we vow to overcome the crises our civilization faces by creating Jungto, a world in which individuals are happy (pure heart), communities are peaceful (good friends), and the natural environment is preserved (a clean Earth).
Objectives of the 2nd 1000-Day Practice
1. We become free from suffering and benefit others and the world.
2. We participate in activities that balance practice and social engagement.
3. We expand the Jungto Dharma School to foster Jungto practitioners.
4. We actively spread the Dharma to the younger generation and people worldwide.
5. We promote happiness for everyone by running Happiness School programs.
6. We contribute to world peace by establishing peace on the Korean Peninsula.
7. We promote a lifestyle of consuming less to overcome the climate crisis.
8. We expand our efforts worldwide to eradicate hunger, disease, and illiteracy.
9. We carry out community-based initiatives to create a happier world.
10. We create a new civilization built on sharing and solidarity.
The Mindset of a Practitioner
1. I choose to be generous rather than be greedy.
2. I choose to smile rather than get angry.
3. I choose to love rather than hate.
4. I choose to understand rather than want to be understood.
5. I choose to help rather than receive help.
6. I choose to be grateful rather than complain.
7. I choose to be humble rather than be arrogant.
8. I choose to be confident rather than be servile.
9. I choose to be thrifty rather than be extravagant.
10. I choose to own my life and be happy.
The Four Great Vows
I vow to build Jungto, a land where no sentient beings suffer.
I vow to end all suffering and afflictions through practice.
I vow to learn all of the Buddha’s teachings.
I vow to attain Buddhahood together with all sentient beings.
10. Sharing
Recognize your state of mind and feelings
during today’s practice
and write them down.
Donate
Daily Generosity/Giving
one dollar or more a day.
Volunteer
Daily Kindness
to do something good for others.
Write your personal practice statement.
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