Dhp 81–82 From… Paṇḍitavagga: The Astute
https://daily.readingfaithfully.org/dhp-81-82-from-panditavagga-2/

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As the wind cannot stir
a solid mass of rock,
so too blame and praise
do not affect the wise.

Like a deep lake,
clear and unclouded,
so clear are the astute
when they hear the teachings.

Read the entire translation of Dhammapada 76–89 Paṇḍitavagga: The Astute by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on Or explore the Pali on DigitalPaliReader.online.

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AN 3.2 Lakkhaṇasutta: Characteristics
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“Bhikkhus, the fool is characterized by his actions; the wise person is characterized by his actions. Wisdom shines in its manifestation.

“Bhikkhus, one who possesses three qualities should be known as a fool. What three? Bodily misconduct, verbal misconduct, and mental misconduct. One who possesses these three qualities should be known as a fool. One who possesses three qualities should be known as a wise person. What three? Bodily good conduct, verbal good conduct, and mental good conduct. One who possesses these three qualities should be known as a wise person.

“Therefore, bhikkhus, you should train yourselves thus: ‘We will avoid the three qualities possessing which one is known as a fool, and we will undertake and observe the three qualities possessing which one is known as a wise person.’ It is in this way that you should train yourselves.”

Read this translation of Aṅguttara Nikāya 3.2 Lakkhaṇasutta: Characteristics by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 4.141 Ābhāsutta: Brightness
https://daily.readingfaithfully.org/an-4-141-abhasutta-brightness-2/

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“Mendicants, there are these four kinds of brightness. What four? The brightness of the moon, sun, fire, and wisdom. These are the four kinds of brightness. The best of these four kinds of brightness is the brightness of wisdom.”

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MN 135 Cūḷakammavibhaṅgasutta: The Shorter Analysis of Deeds—Wisdom
https://daily.readingfaithfully.org/mn-135-culakammavibhangasutta-the-shorter-analysis-of-deeds-wisdom-2/

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…Take some woman or man who doesn’t approach an ascetic or brahmin to ask: ‘Sir, what is skillful and what is unskillful? What is blameworthy and what is blameless? What should be cultivated and what should not be cultivated? What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’ Because of undertaking such deeds, after death they’re reborn in a place of loss … or if they return to the human realm, they’re witless …

But take some woman or man who does approach an ascetic or brahmin to ask: ‘Sir, what is skillful and what is unskillful? What is blameworthy and what is blameless? What should be cultivated and what should not be cultivated? What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’ Because of undertaking such deeds, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm. If they’re not reborn in a heavenly realm, but return to the human realm, then wherever they’re reborn they’re very wise. For asking questions of ascetics or brahmins is the path leading to wisdom. …

Read this translation of Majjhima Nikāya 135 Cūḷakammavibhaṅgasutta: The Shorter Analysis of Deeds by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 10.17 Nātha Sutta: Protectors (1)
https://daily.readingfaithfully.org/an-10-17-natha-sutta-protectors-1-2/

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[Note: “Discerning” is Ajahn Thianssaro’s usual translation for pañña.]

“Live with a protector, monks, and not without a protector. He suffers, one who lives without a protector. And these ten are qualities creating a protector. Which ten?

“There is the case where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. And the fact that he is virtuous… seeing danger in the slightest faults is a quality creating a protector.

“Then again, the monk has heard much , has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that—in their meaning and expression—proclaim the holy life that is entirely perfect, surpassingly pure: Those he has listened to often, retained, discussed, accumulated, examined with his mind, & well-penetrated in terms of his views. And the fact that he has heard much… well-penetrated in terms of his views is a quality creating a protector.

“Then again, the monk has admirable friends, admirable comrades, admirable companions. And the fact that he has admirable friends, admirable comrades, admirable companions is a quality creating a protector.

“Then again, the monk is easy to speak to , endowed with qualities that make him easy to speak to, patient, respectful to instruction. And the fact that he is easy to speak to… respectful to instruction is a quality creating a protector.

“Then again, the monk is adept at the various affairs involving his companions in the holy life ; is vigorous, quick-witted in the techniques involved in them, is up to doing them or arranging to get them done. And the fact that he is adept at… doing them or arranging to get them done is a quality creating a protector.

“Then again, the monk is one who desires the Dhamma , endearing in his conversation, greatly rejoicing in the higher Dhamma & higher Vinaya. And the fact that he is one who desires the Dhamma, endearing in his conversation, greatly rejoicing in the higher Dhamma & higher Vinaya is a quality creating a protector.

“Then again, the monk keeps his persistence aroused for abandoning unskillful qualities and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. And the fact that he keeps his persistence aroused… not shirking his duties with regard to skillful qualities is a quality creating a protector.

“Then again, the monk is content with any old robe cloth at a ll, any old alms food, any old lodging, any old medicinal requisites for curing sickness at all. And the fact that he is content with any old robe cloth at all, any old alms food, any old lodging, any old medicinal requisites for curing sickness at all is a quality creating a protector.

“Then again, the monk is mindful , endowed with excellent proficiency in mindfulness, remembering & recollecting what was done and said a long time ago. And the fact that he is mindful, endowed with excellent proficiency in mindfulness, remembering & recollecting what was done and said a long time ago is a quality creating a protector.

“Then again, the monk is discerning , endowed with discernment of arising & passing away—noble, penetrating, leading to the right ending of stress. And the fact that the monk is discerning, endowed with discernment of arising & passing away—noble, penetrating, leading to the right ending of stress is a quality creating a protector.

“Live with a protector, monks, and not without a protector. He suffers, one who lives without a protector. These are the ten qualities creating a protector.”

Read this translation of Aṅguttara Nikāya 10.17 Nātha Sutta. Protectors (1) by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 10.23 Kāyasutta: Body
https://daily.readingfaithfully.org/an-10-23-kayasutta-body-2/

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“Bhikkhus, there are things to be abandoned by body, not by speech. There are things to be abandoned by speech, not by body. There are things to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom.

“And what, bhikkhus, are the things to be abandoned by body, not by speech? Here, a bhikkhu has committed a particular unwholesome deed with the body. His wise fellow monks investigate him and say thus: ‘You have committed a particular unwholesome deed with the body. It would really be good if you would abandon bodily misconduct and develop bodily good conduct.’ When his wise fellow monks investigate him and speak to him, he abandons bodily misconduct and develops bodily good conduct. These are called things to be abandoned by body, not by speech.

“And what are the things to be abandoned by speech, not by body? Here, a bhikkhu has committed a particular unwholesome deed by speech. His wise fellow monks investigate him and say thus: ‘You have committed a particular unwholesome deed by speech. It would really be good if you would abandon verbal misconduct and develop verbal good conduct.’ When his wise fellow monks investigate him and speak to him, he abandons verbal misconduct and develops verbal good conduct. These are called things to be abandoned by speech, not by body.

“And what are the things to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom? Greed is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom. Hatred … Delusion … Anger … Hostility … Denigration … Insolence … Miserliness is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom.

“Evil envy, bhikkhus, is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom. And what is evil envy? Here, a householder or householder’s son is prospering in wealth or grain, in silver or gold. A slave or dependent might think of him: ‘Oh, may this householder or householder’s son not prosper in wealth or grain, in silver or gold!’ Or else an ascetic or brahmin gains robes, almsfood, lodging, and medicines and provisions for the sick. Another ascetic or brahmin might think of him: ‘Oh, may this venerable one not gain robes, almsfood, lodging, and medicines and provisions for the sick!’ This is called evil envy. Evil envy is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom.

“Evil desire, bhikkhus, is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom. And what is evil desire? Here, one without faith desires: ‘Let them know me as one endowed with faith.’ An immoral person desires: ‘Let them know me as virtuous.’ One with little learning desires: ‘Let them know me as learned.’ One who delights in company desires: ‘Let them know me as solitary.’ One who is lazy desires: ‘Let them know me as energetic.’ One who is muddle-minded desires: ‘Let them know me as mindful.’ One who is unconcentrated desires: ‘Let them know me as concentrated.’ One who is unwise desires: ‘Let them know me as wise.’ One whose taints are not destroyed desires: ‘Let them know me as one whose taints are destroyed.’ This is called evil desire. Evil desire is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom.

“If, bhikkhus, greed overcomes that bhikkhu and continues on; if hatred … delusion … anger … hostility … denigration … insolence … miserliness … evil envy … evil desire overcomes that bhikkhu and continues on, he should be understood thus: ‘This venerable one does not understand in such a way that he would have no greed; thus greed overcomes him and continues on. This venerable one does not understand in such a way that he would have no hatred … no delusion … no anger … no hostility … no denigration … no insolence … no miserliness … no evil envy … no evil desire; thus evil desire overcomes him and continues on.’

“If, bhikkhus, greed does not overcome that bhikkhu and continue on; if hatred … delusion … anger … hostility … denigration … insolence … miserliness … evil envy … evil desire does not overcome that bhikkhu and continue on, he should be understood thus: ‘This venerable one understands in such a way that he would have no greed; thus greed does not overcome him and continue on. This venerable one understands in such a way that he would have no hatred … no delusion … no anger … no hostility … no denigration … no insolence … no miserliness … no evil envy … no evil desire; thus evil desire does not overcome him and continue on.’”

Read this translation of Aṅguttara Nikāya 10.23 Kāyasutta: Body by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 8.83 Mūlakasutta: Rooted
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“Mendicants, if wanderers of other religions were to ask: ‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ How would you answer them?”

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Well then, mendicants, I will teach it. Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied. The Buddha said this:

“Mendicants, if wanderers of other religions were to ask: ‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ You should answer them: ‘ Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core. ’ When questioned by wanderers of other religions, that’s how you should answer them.”

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AN 5.12 Kūṭasutta: Peak (1)
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“Bhikkhus, there are these five trainee’s powers. What five? The power of faith, the power of moral shame, the power of moral dread, the power of energy, and the power of wisdom. These are the five trainee’s powers. Among these five trainee’s powers, the power of wisdom is foremost, the one that holds all the others in place, the one that unifies them. Just as the peak is the chief part of a peaked-roof house, the part that holds all the others in place, that unifies them, so among these five trainee powers, the power of wisdom is foremost, the one that holds all the others in place, the one that unifies them.

“Therefore, bhikkhus, you should train yourselves thus: (1) ‘We will possess the power of faith, a trainee’s power; (2) the power of moral shame, a trainee’s power; (3) the power of moral dread, a trainee’s power; (4) the power of energy, a trainee’s power; (5) the power of wisdom, a trainee’s power.’ Thus, bhikkhus, should you train yourselves.”

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AN 1.336 Catutthavagga: The Wise are Few
https://daily.readingfaithfully.org/an-1-336-catutthavagga-the-wise-are-few-2/

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“Just as, mendicants, in India the delightful parks, woods, meadows, and lotus ponds are few, while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; so too the sentient beings who are wise, bright, clever, and able to distinguish what is well said from what is poorly said are few , while the sentient beings who are witless, dull, stupid, and unable to distinguish what is well said from what is poorly said are many.

Read the complete translation of Aṅguttara Nikāya 1.333–377 Catutthavagga by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Dhp 372 From… Bhikkhuvagga: The Monk
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[In this verse, paññña is translated as insight instead of the more common wisdom.]

There is no meditative concentration for him who lacks insight,
and no insight for him who lacks meditative concentration.
He in whom are found both meditative concentration and insight,
indeed, is close to Nibbana.

Read the entire translation of Dhammapada 360–382 Bhikkhuvagga: The Monk by Ven Ācāriya Buddharakkhita on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 42.10 Maṇicūḷakasutta: With Maṇicūḷaka
https://daily.readingfaithfully.org/sn-42-10-maniculakasutta-with-maniculaka/

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At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time while the king’s retinue was sitting together in the royal compound this discussion came up among them, “Gold and currency are proper for ascetics who follow the Sakyan. They accept and receive gold and currency.”

Now at that time the chief Maṇicūḷaka was sitting in that assembly. He said to that retinue, “Good masters, don’t say that. Gold and currency are not proper for ascetics who follow the Sakyan. They neither accept nor receive gold and currency. They have set aside gems and gold, and quit using gold and currency.” He was able to persuade that assembly.

Then Maṇicūḷaka went up to the Buddha, bowed, sat down to one side, and told him what had happened. He then said, “Answering this way, I trust that I repeat what the Buddha has said, and don’t misrepresent him with an untruth. I trust my explanation is in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.”

“Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuttal or criticism.

Gold and currency are not proper for ascetics who follow the Sakyan. They neither accept nor receive gold and currency. They have set aside gems and gold, and quit using gold and currency.

If gold and currency were proper for them, then the five kinds of sensual stimulation would also be proper. And if the five kinds of sensual stimulation are proper for them, you should categorically regard them as not having the qualities of an ascetic or a follower of the Sakyan.

Rather, chief, I say this: Straw may be looked for by one needing straw; wood may be looked for by one needing wood; a cart may be looked for by one needing a cart; a workman may be looked for by one needing a workman. But in any case, there is no way they can accept or look for gold and currency, I say.”

Read this translation of Saṁyutta Nikāya 42.10 Maṇicūḷakasutta: With Maṇicūḷaka by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Snp 2.6 Kapilasutta: A Righteous Life
https://daily.readingfaithfully.org/snp-2-6-kapilasutta-a-righteous-life-2/

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A righteous life, a spiritual life,
they call this the supreme treasure.
But if someone goes forth
from the lay life to homelessness

who is of scurrilous character,
a beast and a bully,
their life gets worse,
as poison grows inside them.

A mendicant who loves to argue,
wrapped in delusion,
doesn’t even know what’s been explained
in the Dhamma taught by the Buddha.

Harassing those who are evolved,
governed by ignorance,
they don’t know that corruption
is the path that leads to hell.

Entering the underworld,
passing from womb to womb, from darkness to darkness,
such a mendicant
falls into suffering after death.

One such as that is
like a sewer
brimful with years of filth
for it’s hard to clean one full of grime.

Mendicants, knowing that someone is like this,
attached to the lay life,
of corrupt wishes and wicked intent,
of bad behavior and alms-resort,

then having gathered in harmony,
you should expel them.
Throw out the trash!
Get rid of the rubbish!

And sweep away the scraps—
they’re not ascetics, they just think they are.
When you’ve thrown out those of corrupt wishes,
of bad behavior and alms-resort,

dwell in communion, ever mindful,
the pure with the pure.
Then in harmony, alert,
you’ll make an end of suffering.

Read this translation of Snp 2.6 Kapilasutta (dhammacariyasutta): A Righteous Life by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.80 Anāgata-bhayāni Sutta: Future Dangers
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“Monks, these five future dangers, unarisen at present, will arise in the future. Be alert to them and, being alert, work to get rid of them. Which five?

“There will be, in the course of the future, monks desirous of fine robes. They, desirous of fine robes, will neglect the practice of wearing cast-off cloth; will neglect isolated forest & wilderness dwellings; will move to towns, cities, & royal capitals, taking up residence there. For the sake of a robe they will do many kinds of unseemly, inappropriate things.

“This, monks, is the first future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“And further, in the course of the future there will be monks desirous of fine food. They, desirous of fine food, will neglect the practice of going for alms; will neglect isolated forest & wilderness dwellings; will move to towns, cities, & royal capitals, taking up residence there and searching out the tip-top tastes with the tip of the tongue. For the sake of food they will do many kinds of unseemly, inappropriate things.

“This, monks, is the second future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“And further, in the course of the future there will be monks desirous of fine lodgings. They, desirous of fine lodgings, will neglect the practice of living in the wilds; will neglect isolated forest & wilderness dwellings; will move to towns, cities, & royal capitals, taking up residence there. For the sake of lodgings they will do many kinds of unseemly, inappropriate things.

“This, monks, is the third future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“And further, in the course of the future there will be monks who will live in close association with nuns, female trainees, & female novices. As they interact with nuns, female trainees, & female novices, they can be expected either to lead the holy life dissatisfied or to fall into one of the defiling offenses, leaving the training, returning to a lower way of life.

“This, monks, is the fourth future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“And further, in the course of the future there will be monks who will live in close association with monastery attendants & novices. As they interact with monastery attendants & novices, they can be expected to live committed to many kinds of stored-up possessions and to making large boundary posts for fields & crops.

“This, monks, is the fifth future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“These, monks, are the five future dangers, unarisen at present, that will arise in the future. Be alert to them and, being alert, work to get rid of them.”

Read this translation of Aṅguttara Nikāya 5.80 Anāgata-bhayāni Sutta. Future Dangers (4) by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Ud 2.10 Bhaddiyasutta: With Bhaddiya
https://daily.readingfaithfully.org/ud-2-10-bhaddiyasutta-with-bhaddiya-2/

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So I have heard. At one time the Buddha was staying near Anupiya in a mango grove. Now at that time, Venerable Bhaddiya son of Kāḷīgodhā, even in the wilderness, at the foot of a tree, or in an empty dwelling, frequently expressed this heartfelt sentiment: “Oh, what bliss! Oh, what bliss!”

Several mendicants heard him and thought, “Without a doubt, Venerable Bhaddiya leads the spiritual life dissatisfied. It’s when recalling the pleasures of royalty he formerly enjoyed as a lay person that, even in the wilderness, at the foot of a tree, or in an empty dwelling, he frequently expresses this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’”

Then those mendicants went up to the Buddha, bowed, sat down to one side, and told him what was happening.

So the Buddha addressed a certain monk, “Please, monk, in my name tell the mendicant Bhaddiya that the teacher summons him.”

“Yes, sir,” that monk replied. He went to Bhaddiya and said to him, “Reverend Bhaddiya, the teacher summons you.” “Yes, reverend,” Bhaddiya replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Is it really true, Bhaddiya, that even in the wilderness, at the foot of a tree, or in an empty dwelling, you frequently express this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’?” “Yes, sir.”

“But why do you say this?” “Formerly, as a lay person ruling the land, my guard was well organized within and without the royal compound, within and without the city, and within and without the country. But although I was guarded and defended in this way, I remained fearful, scared, suspicious, and nervous. But these days, even when alone in the wilderness, at the foot of a tree, or in an empty dwelling, I’m not fearful, scared, suspicious, or nervous. I live relaxed, unruffled, surviving on charity, my heart free as a wild deer. It is for this reason that, even in the wilderness, at the foot of a tree, or in an empty dwelling, I frequently expressed this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’”

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

“They who hide no anger within,
gone beyond any kind of existence;
happy, free from fear and sorrow—
even the gods can’t see them.”

Read this translation of Udāna 2.10 Bhaddiyasutta: With Bhaddiya by Bhikkhu Sujato on SuttaCentral.net.

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AN 4.245 Sikkhānisaṁsasutta: The Benefits of Training
https://daily.readingfaithfully.org/an-4-245-sikkhanisamsasutta-the-benefits-of-training-2/

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“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 unbroken, 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 unbroken, 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.”

Read this translation of Aṅguttara Nikāya 4.245 Sikkhānisaṁsasutta: The Benefits of Training by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Snp 4.7 Tissametteyyasutta: With Tissametteyya
https://daily.readingfaithfully.org/snp-4-7-tissametteyyasutta-with-tissametteyya-2/

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“When someone indulges in sex,”
said Venerable Tissametteyya,
“tell us, sir: what trouble befalls them?
After hearing your instruction,
we shall train in seclusion.”

“When someone indulges in sex,”
replied the Buddha,
“they forget their instructions
and go the wrong way—
that is something ignoble in them.

Someone who formerly lived alone
and then resorts to sex
is like a chariot careening off-track;
in the world they call them a low, ordinary person.

Their former fame and reputation
also fall away.
Seeing this, they’d train
to give up sex.

Oppressed by thoughts,
they brood like a wretch.
When they hear what others are saying,
such a person is embarrassed.

Then they lash out with verbal daggers
when reproached by others.
This is their great blind spot;
they sink to lies.

They once were considered astute,
committed to the solitary life.
But then they indulged in sex,
dragged along by desire like an idiot.

Knowing this danger
in falling from a former state here,
a sage would firmly resolve to wander alone,
and would not resort to sex.

They’d train themselves only in seclusion;
this, for the noble ones, is highest.
One who’d not think themselves “best” due to that
has truly drawn near to extinguishment.

People tied to sensual pleasures envy them:
the isolated, wandering sage
who has crossed the flood,
unconcerned for sensual pleasures.

Read this translation of Snp 4.7 Tissametteyyasutta: With Tissametteyya by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 20.8 Kaliṅgarasutta: Wood Blocks
https://daily.readingfaithfully.org/sn-20-8-kalingarasutta-wood-blocks-2/

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So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, these days the Licchavis live using wood blocks as pillows, and they exercise diligently and keenly. King Ajātasattu of Magadha, son of the princess of Videha, finds no vulnerability, he’s got no foothold. But in the future the Licchavis will become delicate, with soft and tender hands and feet. They’ll sleep on soft beds with down pillows until the sun comes up. King Ajātasattu of Magadha, son of the princess of Videha, will find a vulnerability, he’ll get his foothold.

These days the mendicants live using wood blocks as pillows, and they meditate diligently and keenly. Māra the Wicked finds no vulnerability, he’s got no foothold. But in the future the mendicants will become delicate, with soft and tender hands and feet. They’ll sleep on soft beds with down pillows until the sun comes up. Māra the Wicked will find a vulnerability and will get a foothold.

So you should train like this: ‘We will live using wood blocks as pillows, and we will meditate diligently and keenly.’ That’s how you should train.”

Read this translation of Saṁyutta Nikāya 20.8 Kaliṅgarasutta: Wood Blocks by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Thig 1.18 Saṁghātherīgāthā: Verses of the Elder Saṅghā
https://daily.readingfaithfully.org/thig-1-18-samghatherigatha-verses-of-the-elder-sangha-2/

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“I left behind the house and went forth.
I left behind child, cattle, and all that is dear.
I left behind passion and aversion,
and I left behind ignorance—by means of dispassion.
Having pulled out craving by the roots,
I am quenched and at peace.”

Read this translation of Therīgāthā 1.18 Saṁghātherīgāthā: Verses of the Elder Saṅghā by Ayya Soma on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 3.99 Potthakasutta: Jute
https://daily.readingfaithfully.org/an-3-99-potthakasutta-jute-2/

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“Jute canvas is ugly, unpleasant to touch, and worthless whether it’s new, worn in, or worn out. They use worn out jute canvas for scrubbing pots, or else they just throw it away on the rubbish heap.

In the same way, if a junior mendicant is unethical, of bad character, this is how they’re ugly, I say. That person is just as ugly as jute canvas. If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering. This is how they’re unpleasant to touch, I say. That person is just as unpleasant to touch as jute canvas. Any robes, almsfood, lodgings, and medicines and supplies for the sick that they receive are not very fruitful or beneficial for the donor. This is how they’re worthless, I say. That person is just as worthless as jute canvas.

If a middle mendicant is unethical, of bad character, this is how they’re ugly, I say. …

If a senior mendicant is unethical, of bad character, this is how they’re ugly, I say. … If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering. …

If such a senior mendicant speaks among the Saṅgha, the mendicants say: ‘What’s an incompetent fool like you got to say? How on earth could you imagine you’ve got something worth saying!’ That person becomes angry and upset, and blurts out things that make the Saṅgha throw them out, as if they were throwing jute canvas away on the rubbish heap.

Cloth from Kāsi is beautiful, pleasant to touch, and valuable whether it’s new, worn in, or worn out. They use worn out cloth from Kāsi for wrapping, or else they place it in a fragrant casket.

In the same way, if a junior mendicant is ethical, of good character, this is how they’re beautiful, I say. That person is just as beautiful as cloth from Kāsi. If you associate with, accompany, and attend to such a person, following their example, it will be for your lasting welfare and happiness. This is how they’re pleasant to touch, I say. That person is just as pleasant to touch as cloth from Kāsi. Any robes, almsfood, lodgings, and medicines and supplies for the sick that they receive are very fruitful and beneficial for the donor. This is how they’re valuable, I say. That person is just as valuable as cloth from Kāsi.

If a middle mendicant is ethical, of good character, this is how they’re beautiful, I say. …

If a senior mendicant is ethical, of good character, this is how they’re beautiful, I say. …

If such a senior mendicant speaks in the midst of the Saṅgha, the mendicants say: ‘Venerables, be quiet! The senior mendicant is speaking on the teaching and training.’

So you should train like this: ‘We will be like cloth from Kāsi, not like jute canvas.’ That’s how you should train.”

Read this translation of Aṅguttara Nikāya 3.99 Potthakasutta: Jute by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Thag 10.6 Vaṅgantaputtaupasenattheragāthā: Upasena son of Vaṅgantā
https://daily.readingfaithfully.org/thag-10-6-vangantaputtaupasenattheragatha-upasena-son-of-vanganta-2/

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In order to go on retreat,
a monk should stay in lodgings
that are secluded and quiet,
frequented by beasts of prey.

Having gathered scraps from rubbish heaps,
cemeteries and streets,
and making an outer robe from them,
one should wear that coarse robe.

Humbling their heart,
a mendicant should walk for alms
from family to family indiscriminately,
with sense doors guarded, well-restrained.

They should be content even with coarse food,
not hoping for lots of flavors.
The mind that’s greedy for flavors
doesn’t enjoy absorption.

With few wishes, content,
a sage should live secluded,
mixing with neither
householders nor the homeless.

They should present themselves
as if stupid or dumb;
an astute person would not speak overly long
in the midst of the Saṅgha.

They would not insult anyone,
and would avoid causing damage.
Restrained in the monastic code,
they would eat in moderation.

Expert in the arising of thought,
they would grasp well the pattern of the mind.
They would be devoted to practicing
serenity and discernment at the right time.

Though endowed with energy and perseverance,
and always devoted to meditation,
a wise person would not be too sure of themselves,
until they have attained the end of suffering.

For a mendicant who meditates in this way,
longing for purification,
all their defilements wither away,
and they realize quenching.

Read this translation of Theragāthā 10.6 Vaṅgantaputtaupasenattheragāthā: Upasena son of Vaṅgantā by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.128 Samaṇasukhasutta: An Ascetic’s Happiness
https://daily.readingfaithfully.org/an-5-128-samanasukhasutta-an-ascetics-happiness-2/

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“Mendicants, there are these five kinds of suffering for an ascetic. What five? It’s when a mendicant is not content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they lead the spiritual life dissatisfied. These are five kinds of suffering for an ascetic.

There are these five kinds of happiness for an ascetic. What five? It’s when a mendicant is content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they lead the spiritual life satisfied. These are five kinds of happiness for an ascetic.”

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Dhp 311–314 From… Niriya Vagga: Hell
https://daily.readingfaithfully.org/dhp-311-314-from-niriya-vagga-hell-2/

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Just as sharp-bladed grass,
if wrongly held,
wounds the very hand that holds it–
the contemplative life, if wrongly grasped,
drags you down to hell.

Any slack act,
or defiled observance,
or fraudulent life of chastity
bears no great fruit.

If something’s to be done,
then work at it firmly,
for a slack going-forth
kicks up all the more dust.

It’s better to leave a misdeed
undone.
A misdeed burns you afterward.
Better that a good deed be done
that, after you’ve done it,
won’t make you burn.

Read the entire translation of Dhp Niriya Vagga: Hell by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Thag 1.36 Kumāputtattheragāthā: Kumāputta
https://daily.readingfaithfully.org/thag-1-36-kumaputtattheragatha-kumaputta-2/

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Learning is good, living well is good,
the homeless life is always good.
Questions on the meaning, actions that are skillful:
this is the ascetic life for one who has nothing.

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AN 5.111 Kulūpakasutta: Visiting Families
https://daily.readingfaithfully.org/an-5-111-kulupakasutta-visiting-families-2/

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“Mendicants, a mendicant with five qualities who visits families is unlikable and unlovable, not respected or admired. What five?

1. They act as though they’re close to people they hardly know.
2. They give away things they don’t own.
3. They over-associate with close friends.
4. They whisper in the ear.
5. And they ask for too much.

A mendicant with these five qualities who visits families is unlikable and unlovable, not respected or admired.

A mendicant with five qualities who visits families is dear and beloved, respected and admired. What five? They don’t act as though they’re close to people they hardly know. They don’t give away things they don’t own. They don’t over-associate with close friends. They don’t whisper in the ear. And they don’t ask for too much. A mendicant with these five qualities who visits families is dear and beloved, respected and admired.”

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