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The Seed
Apr 29, 2026
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Harmless
Apr 27, 2026
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Ignorance Is the Forerunner in the Entry Upon Unwholesome States
Apr 24, 2026
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Ignorance
Apr 22, 2026
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Apr 19, 2026
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| Date | Episode | Description | Length | ||||||
|---|---|---|---|---|---|---|---|---|---|
| 4/29/26 |  The Seed | The Seed. Translated by Thanissaro Bhikkhu“When a person has wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, & wrong release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever determinations, whatever vows, whatever fabrications, all lead to what is disagreeable, unpleasing, unappealing, unprofitable, & stressful. Why is that? Because the view is evil.“Just as when a nimb-tree seed, a bitter creeper seed, or a bitter melon seed is placed in moist soil, whatever nutriment it takes from the soil & the water, all conduces to its bitterness, acridity, & distastefulness. Why is that? Because the seed is evil. In the same way, when a person has wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, & wrong release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever determinations, whatever vows, whatever fabrications, all lead to what is disagreeable, unpleasing, unappealing, unprofitable, & stressful. Why is that? Because the view is evil.“When a person has right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, & right release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever vows, whatever determinations, whatever fabrications, all lead to what is agreeable, pleasing, charming, profitable, & easeful. Why is that? Because the view is auspicious.“Just as when a sugar cane seed, a rice grain, or a grape seed is placed in moist soil, whatever nutriment it takes from the soil & the water, all conduces to its sweetness, tastiness, & unalloyed delectability. Why is that? Because the seed is auspicious. In the same way, when a person has right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, & right release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever vows, whatever determinations, whatever fabrications, all lead to what is agreeable, pleasing, charming, profitable, & easeful. Why is that? Because the view is auspicious.”The Buddha's words / Bījasutta Aṅguttara Nikāya 10.104 | — | ||||||
| 4/27/26 |  Harmless | Harmless. Translated by Bhikkhu Sujato At Sāvatthī. Then the brahmin Bhāradvāja the Harmless went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said, “I am Harmless, worthy Gotama, I am Harmless!”“If you were really like your name, then you’d be Harmless. But a truly harmless person does no harm by way of body, speech, or mind; they don’t harm anyone else.” When he had spoken, Bhāradvāja the Harmless said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?”And the brahmin Bhāradvāja the Harmless received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja the Harmless, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bhāradvāja the Harmless became one of the perfected.The Buddha's words / Ahiṁsakasutta SN 7.5 | — | ||||||
| 4/24/26 |  Ignorance Is the Forerunner in the Entry Upon Unwholesome States | Ignorance. Translated by Bhikkhu BodhiTHUS HAVE I HEARD . On one occasion the Blessed One was dwelling at Savatthī in Jeta’s Grove, Anathapiṇḍika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”“Venerable sir!” those bhikkhus replied. The Blessed One said this:“Bhikkhus, ignorance is the forerunner in the entry upon unwholesome states, with shamelessness and fearlessness of wrongdoing following along. For an unwise person immersed in ignorance, wrong view springs up. For one of wrong view, wrong intention springs up. For one of wrong intention, wrong speech springs up. For one of wrong speech, wrong action springs up. For one of wrong action, wrong livelihood springs up. For one of wrong livelihood, wrong effort springs up. For one of wrong effort, wrong mindfulness springs up. For one of wrong mindfulness, wrong concentration springs up.“Bhikkhus, true knowledge is the forerunner in the entry upon wholesome states, with a sense of shame and fear of wrongdoing following along. For a wise person who has arrived at true knowledge, right view springs up. For one of right view, right intention springs up. For one of right intention, right speech springs up. For one of right speech, right action springs up. For one of right action, right livelihood springs up. For one of right livelihood, right effort springs up. For one of right effort, right mindfulness springs up. For one of right mindfulness, right concentration springs up.”The Buddha's words / Avijjāsutta SN 45.1 | — | ||||||
| 4/22/26 |  Ignorance | Ignorance. Translated by Bhikkhu BodhiSitting to one side, that bhikkhu said to the Blessed One: “Venerable sir, it is said, ‘ignorance, ignorance.’ What is ignorance, venerable sir, and in what way is one immersed in ignorance?”“Bhikkhu, not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering: this is called ignorance, bhikkhu, and it is in this way that one is immersed in ignorance.“Therefore, bhikkhu, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”The Buddha's words/Avijjāsutta SN 56.17 | — | ||||||
| 4/19/26 |  The Benefits of Training | The Benefits of Training. Translated by Bhikkhu Sujato“Mendicants, this spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.And how is training its benefit? Firstly, I laid down for my disciples the training that deals with supplementary regulations in order to inspire confidence in those without it and to increase confidence in those who have it. They undertake whatever supplementary regulations I have laid down, keeping them intact, impeccable, spotless, and unmarred.Furthermore, I laid down for my disciples the training that deals with the fundamentals of the spiritual life in order to rightly end suffering in every way. They undertake whatever training that deals with the fundamentals of the spiritual life I have laid down, keeping it intact, impeccable, spotless, and unmarred. That’s how training is its benefit.And how is wisdom its overseer? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They examine with wisdom any teachings I taught them. That’s how wisdom is its overseer.And how is freedom its core? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They experience through freedom any teachings I taught them. That’s how freedom is its core.And how is mindfulness its ruler? Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with supplementary regulations, or support with wisdom in every situation the training dealing with supplementary regulations I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with the fundamentals of the spiritual life, or support with wisdom in every situation the training dealing with the fundamentals of the spiritual life I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll examine with wisdom the teaching that I haven’t yet examined, or support with wisdom in every situation the teaching I’ve already examined.’ Mindfulness is well established in oneself: ‘In this way I’ll experience through freedom the teaching that I haven’t yet experienced, or support with wisdom in every situation the teaching I’ve already experienced.’ That’s how mindfulness is its ruler.‘This spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.’ That’s what I said, and this is why I said it.”The Buddha's words. Sikkhānisaṁsasutta AN 4.245 | — | ||||||
| 4/17/26 |  Three failures and three accomplishments | Three failures and three accomplishments. Translated by Bhikkhu Sujato“Mendicants, there are three failures. What three? Failure in ethics, mind, and view.And what is failure in ethics? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical. This is called ‘failure in ethics’.And what is failure in mind? It’s when someone is covetous and malicious. This is called ‘failure in mind’.And what is failure in view? It’s when someone has wrong view, a distorted perspective, such as: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is called ‘failure in view’. Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view. It’s like throwing sure-bet dice: they always fall the right side up. In the same way, some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view.These are the three failures.There are three accomplishments. What three? Accomplishment in ethics, mind, and view.And what is accomplishment in ethics? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, backbiting, harsh, or nonsensical. This is called accomplishment in ethics.And what is accomplishment in mind? It’s when someone is content and kind-hearted. This is called accomplishment in mind.And what is accomplishment in view? It’s when someone has right view, an undistorted perspective, such as: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ This is called accomplishment in view. Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view. It’s like throwing sure-bet dice: they always fall the right side up. In the same way, some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view.These are the three accomplishments.”The Buddha's words. Apaṇṇakasutta AN 3.118 | — | ||||||
| 4/16/26 |  Depopulation | Palokasutta, Depopulation. Aṅguttara Nikāya 3.56. Translated by Bhikkhu BodhiThen a certain affluent brahmin approached the Blessed One … and said to him:“Master Gotama, I have heard older brahmins who are aged, burdened with years, teachers of teachers, saying: ‘In the past this world was so thickly populated one would think there was no space between people. The villages, towns, and capital cities were so close that cocks could fly between them.’ Why is it, Master Gotama, that at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished?”“At present, brahmin, people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. As a result, they take up weapons and slay one another. Hence many people die. This is a reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished.“Again, at present people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. When this happens, sufficient rain does not fall. As a result, there is a famine, a scarcity of grain; the crops become blighted and turn to straw. Hence many people die. This is another reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished.“Again, at present people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. When this happens, the yakkhas release wild spirits. Hence many people die. This is yet another reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished.”“Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life.” | — | ||||||
| 4/13/26 |  Diligence | Diligence, AppamādasuttaAN 6.53. Translated by Bhikkhu SujatoThen a certain brahmin went up to the Buddha, and exchanged greetings with him.When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:“Worthy Gotama, is there one thing that, when developed and cultivated, secures benefits for both this life and lives to come?”“There is, brahmin.”“So what is it?”“Diligence, brahmin, is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all.In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all.In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off.In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.All lesser rulers are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all.In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all.In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.This is the one thing that, when developed and cultivated, secures benefits for both this life and lives to come.”“Excellent, worthy Gotama! Excellent!As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.” | — | ||||||
| 4/10/26 |  Worldly Conditions | Paṭhamalokadhammasutta AN 8.5 Worldly Conditions. Translated by Bhikkhu Bodhi“Bhikkhus, these eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. What eight? Gain and loss, disrepute and fame, blame and praise, and pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.”Gain and loss, disrepute and fame,blame and praise, pleasure and pain:these conditions that people meetare impermanent, transient, and subject to change.A wise and mindful person knows themand sees that they are subject to change.Desirable conditions don’t excite his mindnor is he repelled by undesirable conditions.He has dispelled attraction and repulsion;they are gone and no longer present.Having known the dustless, sorrowless state,he understands rightly and has transcended existence. | — | ||||||
| 4/9/26 |  Three Kinds of Suffering | Dukkhatāsutta SN 45.165, Suffering. Translated by Bhikkhu Bodhi“Bhikkhus, there are these three kinds of suffering. What three? Suffering due to pain, suffering due to formations, suffering due to change. These are the three kinds of suffering. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of suffering, for the full understanding of them, for their utter destruction, for their abandoning.”“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release.He develops right intention, which is based upon seclusion, dispassion, and cessation, maturing in release.He develops right speech, which is based upon seclusion, dispassion, and cessation, maturing in release.He develops right action, which is based upon seclusion, dispassion, and cessation, maturing in release.He develops right livelihood, which is based upon seclusion, dispassion, and cessation, maturing in release.He develops right effort, which is based upon seclusion, dispassion, and cessation, maturing in release.He develops right mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release.He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release.This Noble Eightfold Path is to be developed for the direct knowledge of these three kinds of suffering, for the full understanding of them, for their utter destruction, for their abandoning.” | — | ||||||
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| 4/8/26 |  Possessions, honor, and popularity came to Devadatta for his own ruin and downfall | Devadattasutta AN 4.68 Translated by Bhikkhu Sujato At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta:“Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.It’s like a banana plant, or a bamboo, or a reed, all of which bear fruit to their own ruin and downfall …It’s like a mule, which becomes pregnant to its own ruin and downfall. In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall.The banana plant is destroyed by its own fruit,as are the bamboo and the reed.Honor destroys a reprobate,as pregnancy destroys a mule.” | — | ||||||
| 4/5/26 |  Inner Stains | Antarāmalasutta Iti 88, Inner Stains. Translated by Bhikkhu SujatoThis was said by the Buddha, the Perfected One: that is what I heard.“Mendicants, there are these three inner stains, inner foes, inner enemies, inner killers, and inner adversaries.What three?Greed,hate,and delusion.These three are inner stains, inner foes, inner enemies, inner killers, and inner adversaries.”The Buddha spoke this matter.On this it is said:“Greed creates harm;greed upsets the mind.That person doesn’t recognizethe danger that arises within.A greedy person doesn’t know the good.A greedy person doesn’t see the truth.When a person is beset by greed,only blind darkness is left.Those who have given up greed,don’t get greedy even when provoked.Greed falls off themlike a drop from a lotus-leaf.Hate creates harm;hate upsets the mind.That person doesn’t recognizethe danger that arises within.A hateful person doesn’t know the good.A hateful person doesn’t see the truth.When a person is beset by hate,only blind darkness is left.Those who have given up hate,don’t get angry even when provoked.Hate falls off themlike a palm-leaf from its stem.Delusion creates harm;delusion upsets the mind.That person doesn’t recognizethe danger that arises within.A deluded person doesn’t know the good.A deluded person doesn’t see the truth.When a person is beset by delusion,only blind darkness is left.Those who have given up delusion,don’t get deluded even when provoked.They banish all delusion,as the rising sun the dark.”This too is a matter that was spoken by the Blessed One: that is what I heard. | — | ||||||
| 4/2/26 |  Good Will | Mettāsutta AN 11.15, Good Will. Translated by Thanissaro Bhikkhu“Monks, for one whose awareness-release through good will is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, and well-undertaken, eleven benefits can be expected. Which eleven?“One sleeps easily, wakes easily, dreams no evil dreams. One is dear to human beings, dear to non-human beings. The devas protect one. Neither fire, poison, nor weapons can touch one. One’s mind gains concentration quickly. One’s complexion is bright. One dies unconfused and—if penetrating no higher—is headed for the Brahma worlds.“These are the eleven benefits that can be expected for one whose awareness-release through good will is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, and well-undertaken.” | — | ||||||
| 4/1/26 |  Battle (2nd) | Dutiyasaṅgāmasutta, Battle (2nd) SN 3.15. Translated by Bhikkhu SujatoThen King Ajātasattu of Magadha, son of the princess of Videha, mobilized an army of four divisions and marched to Kāsi to attack King Pasenadi of Kosala. When King Pasenadi heard of this, he mobilized an army of four divisions and marched to Kāsi to defend it against Ajātasattu. Then the two kings met in battle. And in that battle Pasenadi defeated Ajātasattu and captured him alive.Then King Pasenadi thought, “Even though I’ve never betrayed this King Ajātasattu, he betrayed me. Still, he is my nephew. Now that I’ve vanquished all of Ajātasattu’s elephant troops, cavalry, chariots, and infantry, why don’t I let him loose with just his life?”And that’s what he did.Then several mendicants … told the Buddha what had happened.Then, understanding this matter, on that occasion the Buddha recited these verses:“A man goes on plunderingas long as it serves his ends.But as soon as others plunder him,the plunderer is plundered.For the fool thinks they’re on solid ground,so long as their wickedness has not ripened.But as soon as that wickedness ripens,they fall into suffering.A killer creates a killer;a conqueror creates a conqueror;an abuser creates abuse,and a bully creates a bully.And so as deeds unfoldthe plunderer is plundered.” | — | ||||||
| 4/1/26 |  Battle (1st) | Paṭhamasaṅgāmasutta, Battle (1st) SN 3.14. Translated by Bhikkhu SujatoAt Sāvatthī.Then King Ajātasattu of Magadha, son of the princess of Videha, mobilized an army of four divisions and marched to Kāsi to attack King Pasenadi of Kosala. When King Pasenadi heard of this, he mobilized an army of four divisions and marched to Kāsi to defend it against Ajātasattu. Then the two kings met in battle. And in that battle Ajātasattu defeated Pasenadi, who withdrew to his own capital at Sāvatthī.Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then the Buddha said:“Mendicants, King Ajātasattu has bad friends, companions, and associates. But King Pasenadi has good friends, companions, and associates. Yet on this day King Pasenadi will have a bad night’s sleep as one defeated.”That is what the Buddha said. …“Victory breeds enmity;the defeated sleep badly.The peaceful sleep at ease,having left victory and defeat behind.” | — | ||||||
| 3/29/26 |  To be Associated With | Sevitabbasutta AN 3.26, To be Associated With. Translated by Bhikkhu Bodhi“Bhikkhus, there are these three kinds of persons found existing in the world. What three? There is a person who is not to be associated with, followed, and served; a person who is to be associated with, followed, and served; and a person who is to be associated with, followed, and served with honor and respect.“And what kind of person, bhikkhus, is not to be associated with, followed, and served? Here, some person is inferior to oneself in virtuous behavior, concentration, and wisdom. Such a person is not to be associated with, followed, and served except out of sympathy and compassion.“And what kind of person is to be associated with, followed, and served? Here, some person is similar to oneself in virtuous behavior, concentration, and wisdom. Such a person is to be associated with, followed, and served. For what reason? Because one considers: ‘Since we are similar with regard to virtuous behavior, we will have a discussion on virtuous behavior, and it will flow on smoothly between us, and we will feel at ease. Since we are similar with regard to concentration, we will have a discussion on concentration, and it will flow on smoothly between us, and we will feel at ease. Since we are similar with regard to wisdom, we will have a discussion on wisdom, and it will flow on smoothly between us, and we will feel at ease.’ Therefore such a person is to be associated with, followed, and served.“And what kind of person is to be associated with, followed, and served with honor and respect? Here, some person is superior to oneself in virtuous behavior, concentration, and wisdom. Such a person is to be associated with, followed, and served with honor and respect. For what reason? Because one considers: ‘In such a way I will fulfill the aggregate of virtuous behavior that I have not yet fulfilled or assist with wisdom in various respects the aggregate of virtuous behavior that I have fulfilled. I will fulfill the aggregate of concentration that I have not yet fulfilled or assist with wisdom in various respects the aggregate of concentration that I have fulfilled. I will fulfill the aggregate of wisdom that I have not yet fulfilled or assist with wisdom in various respects the aggregate of wisdom that I have fulfilled.’ Therefore such a person is to be associated with, followed, and served with honor and respect.“These, bhikkhus, are the three kinds of persons found existing in the world.”One who associates with an inferior person declines;one who associates with an equal does not decline;attending on a superior person one develops quickly;therefore you should follow one superior to yourself. | — | ||||||
| 3/28/26 |  King Pasenadi asks of the things that cause suffering when they arise in oneself | Purisasutta SN 3.2. Translated by Bhikkhu SujatoAt Sāvatthī.Then King Pasenadi of Kosala went up to the Buddha, bowed, sat down to one side, and said to the Buddha, “Sir, how many things arise inside a person for their harm, suffering, and discomfort?” “Great king, three things arise inside a person for their harm, suffering, and discomfort. What three? Greed, hate, and delusion. These three things arise inside a person for their harm, suffering, and discomfort.”That is what the Buddha said. …“When greed, hate, and delusion,originate inside oneself,they harm a person of wicked heart,as a bamboo is destroyed by its own fruit.” | — | ||||||
| 3/26/26 |  The Dhamma Is Directly Visible | Aññatarabrāhmaṇasutta, Aṅguttara Nikāya 3.53. Translated by Bhikkhu BodhiThen a certain brahmin approached the Blessed One … and said to him:“Master Gotama, it is said: ‘A directly visible Dhamma, a directly visible Dhamma.’ In what way is the Dhamma directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?”“Brahmin, one excited by lust, overcome by lust, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when lust is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way that the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”“One full of hate, overcome by hatred, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when hatred is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way, too, that the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”“One who is deluded, overcome by delusion, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when delusion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way, too, that the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”“Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life.” | — | ||||||
| 3/21/26 |  The kind of fragrance that spreads with the wind, and against it, and both | Gandhajātasutta AN 3.79. Translated by Bhikkhu SujatoThen Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:“Sir, there are these three kinds of fragrance that spread only with the wind, not against it. What three? The fragrance of roots, heartwood, and flowers. These are the three kinds of fragrance that spread only with the wind, not against it. Is there a kind of fragrance that spreads with the wind, and against it, and both ways?”“There is, Ānanda, such a kind of fragrance.”“So what, sir, is that kind of fragrance?”“It’s when, Ānanda, in some village or town, a woman or man has gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. They’re ethical, of good character. They live at home with a heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.Ascetics and brahmins everywhere praise them for these good qualities; even the deities praise them. This is the kind of fragrance that spreads with the wind, and against it, and both.The fragrance of flowersdoesn’t spread against the wind,nor sandalwood, pinwheel flowers, or jasmine;but the fragrance of the goodspreads against the wind;a true person’s virtue spreads in every direction.” | — | ||||||
| 3/17/26 |  What Is the Goal? | Kimatthiyasutta AN 11.1. Translated by Bhikkhu SujatoSO I HAVE HEARD. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:“Sir, what is the goal and benefit of skillful ethics?”“Ānanda, having no regrets is the goal and benefit of skillful ethics.”“But what is the goal and benefit of having no regrets?”“Joy is the goal and benefit of having no regrets.”“But what is the goal and benefit of joy?”“Rapture …”“But what is the goal and benefit of rapture?”“Tranquility …”“But what is the goal and benefit of tranquility?”“Bliss …”“But what is the goal and benefit of bliss?”“Immersion …”“But what is the goal and benefit of immersion?”“Truly knowing and seeing …”“But what is the goal and benefit of truly knowing and seeing?”“Disillusionment …”“But what is the goal and benefit of disillusionment?”“Dispassion …”“But what is the goal and benefit of dispassion?”“Knowledge and vision of freedom is the goal and benefit of dispassion.So, Ānanda, the goal and benefit of skillful ethics is not having regrets. Joy is the goal and benefit of not having regrets. Rapture is the goal and benefit of joy. Tranquility is the goal and benefit of rapture. Bliss is the goal and benefit of tranquility. Immersion is the goal and benefit of bliss. Truly knowing and seeing is the goal and benefit of immersion. Disillusionment is the goal and benefit of truly knowing and seeing. Dispassion is the goal and benefit of disillusionment. And knowledge and vision of freedom is the goal and benefit of dispassion. So, Ānanda, skillful ethics progressively lead up to the highest.” | — | ||||||
| 3/11/26 |  Gaining the four continents is not worth a sixteenth part of gaining the four factors of stream-entry | Cakkavattirājasutta SN 55.1. Translated by Bhikkhu Sujato“Mendicants, suppose a wheel-turning monarch were to rule as sovereign lord over these four continents. And when his body breaks up, after death, he’s reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. There he entertains himself in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. Still, as he’s lacking four things, he’s not exempt from hell, the animal realm, or the ghost realm. He’s not exempt from places of loss, bad places, the underworld.Now suppose a noble disciple wears rags and feeds on scraps of almsfood. Still, as they have four things, they’re exempt from hell, the animal realm, or the ghost realm. They’re exempt from places of loss, bad places, the underworld.What four? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.These are the four qualities that they possess.And, mendicants, gaining these four continents is not worth a sixteenth part of gaining these four things.” | — | ||||||
| 3/3/26 |  Yoke with a Hole | Paṭhamachiggaḷayugasutta Saṁyutta Nikāya 56.47. Translated by Bhikkhu Bodhi“Bhikkhus, suppose a man would throw a yoke with a single hole into the great ocean, and there was a blind turtle which would come to the surface once every hundred years. What do you think, bhikkhus, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole?”“If it would ever do so, venerable sir, it would be only after a very long time.”“Sooner, I say, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole than the fool who has gone once to the nether world would regain the human state. For what reason? Because here, bhikkhus, there is no conduct guided by the Dhamma, no righteous conduct, no wholesome activity, no meritorious activity. Here there prevails mutual devouring, the devouring of the weak. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering.“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’” | — | ||||||
| 2/24/26 |  The Buddha encourages Anāthapiṇḍika to not rest short with generosity, but to practice meditation too | Pītisutta Aṅguttara Nikāya 5.176. Translated by Bhikkhu SujatoThen the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:“Householders, you have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: ‘How can we, from time to time, enter and dwell in the rapture of seclusion?’ That’s how you should train.”When he said this, Venerable Sāriputta said to the Buddha, “It’s incredible, sir, it’s amazing! How well said this was by the Buddha: ‘Householders, you have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: “How can we, from time to time, enter and dwell in the rapture of seclusion?” That’s how you should train.’At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.”“Good, good, Sāriputta! At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.” | — | ||||||
| 2/17/26 |  Hatthaka of Āḷavī sustains his large retinue by the four means of sustaining a favorable relationship | Dutiyahatthakasutta Aṅguttara Nikāya 8.24. Translated by Bhikkhu BodhiOn one occasion the Blessed One was dwelling at Āḷavī at the Aggāḷava Shrine. Then Hatthaka of Āḷavī, accompanied by five hundred lay followers, approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:“Your retinue is large, Hatthaka. How do you sustain this large retinue?”“I do so, Bhante, by the four means of sustaining a favorable relationship taught by the Blessed One. When I know: ‘This one is to be sustained by a gift,’ I sustain him by a gift. When I know: ‘This one is to be sustained by endearing speech,’ I sustain him by endearing speech. When I know: ‘This one is to be sustained by beneficent conduct,’ I sustain him by beneficent conduct. When I know: ‘This one is to be sustained by impartiality,’ I sustain him by impartiality. There is wealth in my family, Bhante. They don’t think they should listen to me as if I were poor.”“Good, good, Hatthaka! This is the method by which you can sustain a large retinue. For all those in the past who sustained a large retinue did so by these same four means of sustaining a favorable relationship. All those in the future who will sustain a large retinue will do so by these same four means of sustaining a favorable relationship. And all those at present who sustain a large retinue do so by these same four means of sustaining a favorable relationship.”Then, after the Blessed One had instructed, encouraged, inspired, and gladdened Hatthaka of Āḷavī with a Dhamma talk, Hatthaka rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed.Then, not long after Hatthaka of Āḷavī had left, the Blessed One addressed the bhikkhus: “Bhikkhus, you should remember Hatthaka of Āḷavī as one who possesses eight astounding and amazing qualities. What eight? He is endowed with faith. He is virtuous, and has a sense of moral shame and moral dread. He is learned, generous, and wise. He has few desires. You should remember Hatthaka of Āḷavī as one who possesses these eight astounding and amazing qualities.” | — | ||||||
| 2/17/26 |  The four means of sustaining a favorable relationship | Saṅgahasutta Aṅguttara Nikāya 4.32. Translated by Bhikkhu Bodhi“Bhikkhus, there are these four means of sustaining a favorable relationship. What four? Giving, endearing speech, beneficent conduct, and impartiality. These are the four means of sustaining a favorable relationship.”Giving, endearing speech,beneficent conduct, and impartialityunder diverse worldly conditions,as is suitable to fit each case: these meansof sustaining a favorable relationshipare like the linchpin of a rolling chariot.If there were no such meansof sustaining a favorable relationship,neither mother nor fatherwould be able to obtain esteemand veneration from their children.But since there exist these meansof sustaining a favorable relationship,wise people respect them;thus they attain to greatnessand are highly praised. | — | ||||||
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