twenty suttas

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Twenty SuttasAn Introduction to the

Theravadin Buddhist

Scriptures

edited by

Steve Weissman


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Copyright 2000-2011 Steve Weissman

Artwork Copyright 2000 Rosemary Weissman

All rights reserved.

Permission is not necessary for reprinting for free distribution only.Twenty Suttas has been prepared totally free of charge. It is free by emailattachment to anyone who wishes it. Permission is granted for anyone tocopy and distribute freely this book in full form to anyone. If parts of this book are given to others or used within any other texts, websites, etc.,

please state where the material came from, so others may get the entirebook, if they wish.


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Other books by Steve & Rosemary:

Published:

"Der Weg der Achtsamkeit," Hugendubel-Irisiana, Germany, 1994

"Meditation, Compassion & Lovingkindness," Samuel Weiser, Inc.,

U.S.A., 1996"Mditation Vipassana," Mdicis-Entrelacs, France, 1996

"...with Compassionate Understanding: A Meditation Retreat"Paragon House, U.S.A, 1999

"Mitfhlendes Verstndnis," Jhana Verlag, Germany, 2001

Chinese translation of "...with CompassionateUnderstanding", Dhamma Cultivation Publishing House, Taiwan,2002

"Wise Reflection: The Importance of Yoniso Manasikara inMeditation," Buddhist Publication Society, Sri Lanka, 2006

"Der verborgene Diamant," Waldhaus Verlag, Germany, 2009

eBooks available at www.watkowtahm.org:

"Do you see the Diamond hidden in the Rock?" 2000

"A Little Inspirational Book" 2001

"Kleines Buch zur Inspiration" 2003

"Special Old Students' 10-day Retreat Teachings and Questions &Answers Volume One" 2005

"Questions & Answers Volume Two" 2004

"...con Comprensin Compasiva" Spanish translation of "...withCompassionate Understanding"2006"...con Compassionevole Comprensione" Italian translation of "...with

Compassionate Understanding" 2006"Questions & Answers Volume Three" 2007

"..." Thai translation of "...withCompassionate Understanding", 2009

"The Brahma Viharas Old Students' Retreat Teachings and Questions& Answers Volume Four" 2010

"Questions & Answers Volume Five" 2010

"Mitfhlendes Verstndnis" German translation of "...withCompassionate Understanding" 2011


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Table of Contents

Table of Contents................................................................................... iIntroduction .........................................................................................ivAmbalatthika Rahulovada Sutta ....................................................... 1

Advice to Rahula at Ambalatthika

Kalama Sutta ........................................................................................ 8To the Kalamas

Anumana Sutta................................................................................... 18Inference

Pilahaka Sutta.................................................................................... 29Dung Beetle

Abhaya Rajakumara Sutta................................................................ 31To Prince Abhaya

Culakammavibhanga Sutta............................................................... 37The Shorter Exposition of Kamma

Culapunnama Sutta............................................................................ 45The Shorter Discourse on the Full Moon Night

Bahitika Sutta..................................................................................... 51The Cloak

Piyajatika Sutta ................................................................................. 59Dear Ones


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Mahacattarisaka Sutta...................................................................... 69The Great Forty

Canki Sutta ......................................................................................... 79With Canki

Thana Sutta......................................................................................... 96Four Qualities of a Person

Dhammadayada Sutta ......................................................................101Heirs in Dhamma

Satipatthana Sutta............................................................................108Four Foundations of Mindfulness

Culamalunkya Sutta .........................................................................129The Shorter Discourse to Malunkyaputta

Kinti Sutta..........................................................................................137What Do You Think About Me?

Maharahulovada Sutta.....................................................................144The Greater Discourse of Advice to Rahula

Sabbasava Sutta................................................................................152Getting Rid of All Anxieties and Troubles

Devaduta Sutta..................................................................................162The Divine Messengers

Cularahulovada Sutta.......................................................................172The Shorter Discourse of Advice to Rahula

Final Comments.................................................................................185


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Bibliography.......................................................................................190 Glossary..............................................................................................192


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iv

Introduction

This book is a small collection of some of the teachings

recorded in the Theravadin Buddhist scriptures, known as the PaliCanon. These twenty Suttas (discourses) have been put togetherfor the purpose of helping relatively new meditators, orexperienced ones who have not done very much scriptural study.

The thought of writing Twenty Suttas came from requestsof our students. As we have been teaching for over twenty years,many of our old students have been returning and have been keento learn more about Buddhism. Frequently came the questions,

What books do you recommend? and Do you think I shouldread the scriptures?

Well, the Buddhist Pali Scriptures are not easy reading!Many of the Suttas can be quite intellectual and beyond an averagemeditators understanding. Sometimes it is like reading aboutCalculus before one knows how to add and subtract. It can get quiteconfusing and upsetting for many. In some stories, the Buddha saysjust a few words and the listener gets enlightened! It is obvious thatoften he was talking with people who were much more developedthan most people today. This tends to make much of the scripturalreading difficult.

Normally our first suggestion is to read two good-sized biographies of the Buddha. We say two because often they arewritten with some bias of the writer. Differences as to whether thewriter is Buddhist or non-Buddhist, man or woman, meditator or

scholar, etc. can affect the general feel of the biography. By readingtwo good-sized ones, then the biases can be more easily seen andthe basic story of the Buddhas life can be better understood.

That has been our first suggestion, but after that what werewe to suggest? There are quite a few general Introduction toBuddhism books, so there is much on that by many writers atpresent. The question of reading the scriptures demanded deeperthought.

Thus, much time was spent researching some of the majorand minor sections of the Pali Canon and these twenty Suttas were


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selected to provide an introduction to the scriptures. These Suttaswere chosen for various reasons. The main one is that they seemedappropriate to the level of someone who has some meditationexperience and who wishes to start looking deeper into therecorded teachings of the Buddha.

They were also chosen as a fairly broad group, illustratingsome various aspects of the teachings. As well, different types ofpeople are being taught; ordained and lay people, children andadults, personal disciples and adversaries. And in some of thestories, the Buddha is not the main teacher, rather it is one of hissenior disciples. There is also one Sutta where a lay woman discipleteaches her husband after being taught by the Buddha. Even one

Sutta in which the Buddha describes the Hell realms veryinteresting to think about!

In reading this book, I would like to encourage you to readwhen you are not feeling tired, rather when you are feeling fairlyfresh with an open mind. This is because the nature and depth ofthe Suttas will often challenge our views. It may be necessary, attimes, to expand our perspectives and examine our life. I wouldalso like to encourage you to read each Sutta twice before

continuing to the next. That is, read the Sutta, then read any notesand comments which follow the Sutta, and then read the Suttaagain. Take your time, please do not try to rush through this little book. Even reading only one per day can be very valuable. AllSuttas have comments at the end and some have specific notes.

Twenty Suttas is not a direct translation of the scripturesdone by a Pali scholar. These adaptations were done by myself, aWestern meditation teacher, by comparing various existing English

translations written by recognized Western scholars: I. B. Horner, F.L. Woodward, Venerable Nyanamoli Thera, Venerable Dr. W.Rahula, Soma Thera, Nyanasatta Thera, Maurice Walshe, BhikkhuBodhi, Phra Khantipalo and Thanissaro Bhikkhu. I have listed abibliography at the end of this book.

As most translations are fairly similar, and many scholarshave used older translations in order to prepare their own version,in general I chose one translation and then compared other workswith it. In comparing these translations, consideration was given as


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to usage of vocabulary and in trying to make the Sutta easilyreadable by both ordained and lay meditators. Where the differenttranslators did not fully agree, consideration regarding how tophrase particular sections was based on experience as to how thesection was applicable to ones practice. I also checked the Pali textof the Sri Lanka Buddha Jayanti Tripitaka Series, and Thaitranslations of the Pali Canon in many instances. Germantranslations of the Pali Canon were also used to check some points.

There were certainly difficulties regarding several words, asis to be expected in any translation work. Such words as: Brahmin,Bhikkhu, Nibbana, Dukkha, Tathagata and others are not easy totranslate into English. In some cases, I have left the Pali word and

put a footnote when it is first used. There is also an index of thesewords for easy reference. Of special note, I have used they, them,their as third person singular pronouns. In printing the Pali words,I did not use accent marks; my apologies to those who would havepreferred that I write the Pali words with any accent marks thatthey feel should be present.

All of the Suttas have been written in their entirety, that isthey have not been shortened simply because they have many

repetitious parts or to save paper. Personally, I have found readingSuttas which have parts left out to be quite distracting and interruptthe flow of the teaching. To be able to follow a teaching word-by-word without it being disjointed can be very important. Repetitioussections serve to help deepen the teaching. This is even clearerwhen one recites the Sutta.

I might also mention that we have been using these Suttaswith our older students for many years to help them with their

introduction to scriptural reading. This has not only helped them asan introduction to the scriptures, but also it has helped them build a better foundation in their practice. One of the ways that we areusing them is to have our assistant students (staying with us forlonger periods of time) memorize them one at a time. The shortestof this collection is about two minutes to recite and the longest isabout an hour.

This can be a very important part of many meditatorspractice and a valuable aid, especially when one feels isolated from


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good friends. To be able to recall the recorded words of the Buddhain ones own mind can be a wonderful aid. It is also of value tomention that this has been a practice which Buddhists have beendoing for over 2,500 years!

"Twenty Suttas" has been prepared totally free of charge. It isfree by email attachment to anyone who wishes it. Permission isgranted for anyone to copy and distribute freely this book in fullform to anyone. If parts of this book are given to others or usedwithin any other texts, websites, etc., please state where thematerial came from, so others may get the entire book, if they wish.

Much thanks and appreciation to I. B. Horner, F. L.Woodward, Venerable Nyanamoli Thera, Venerable Dr. W. Rahula,

Soma Thera, Nyanasatta Thera, Maurice Walshe, Bhikkhu Bodhi,Phra Khantipalo and Thanissaro Bhikkhu for their hard work intranslating the Pali scriptures into English.As well, I would like tothank Rosemary, Patrick, Josie, Andrew, and Mike for their help inproofreading and suggestions. Added thanks to Patrick and Helgefor help with German translations and to Cathy for help with Thaitranslations. And a special thank you to Kay for some directtranslations from the original Pali.

It is sincerely hoped that this little book will help many instudying and understanding the Theravadin Buddhist Pali Canon.It is a wonderful collection of many very valuable teachings whichcan help us find deeper peace, contentment and compassionateunderstanding of life.

Steve Weissman

Wat Kow Tahm International Meditation CenterKoh Pah-ngan Island, Thailand

[email protected]

22 January, 2011


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1

Ambalatthika Rahulovada Sutta

Advice to Rahula at Ambalatthika

Thus have I heard:

At one time the Blessed One was staying near Rajagaha inthe Bamboo Grove, the Squirrels Sanctuary.

On that occasion the Venerable Rahula was staying atAmbalatthika. Then the Blessed One, arising from his meditation in

the late afternoon, went to where Venerable Rahula was staying atAmbalatthika. Venerable Rahula saw him coming from afar, and onseeing him, set out a seat and water for washing the feet. TheBlessed One sat down on the seat set out, and having sat down,washed his feet. Venerable Rahula, bowing down to the BlessedOne, sat down to one side.

Then the Blessed One, having left a little bit of the remainingwater in the water dipper, said to Venerable Rahula, Rahula, do

you see this little bit of remaining water left in the water dipper?Yes, Venerable Sir.

That is how little of a true meditator there is in anyone whofeels no shame at telling a deliberate lie.

Having tossed away the little bit of remaining water, theBlessed One said to Venerable Rahula, Rahula, do you see howthis little bit of remaining water is tossed away?

Yes, Venerable Sir.Whatever there is of a true meditator in anyone who feels

no shame at telling a deliberate lie is tossed away just like that.

Having turned the water dipper upside down, the BlessedOne said to Venerable Rahula, Rahula, do you see how this waterdipper is turned upside down?

Yes, Venerable Sir.


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Whatever there is of a true meditator in anyone who feelsno shame at telling a deliberate lie is turned upside down just likethat.

Having turned the water dipper right-side up, the Blessed

One said to Venerable Rahula, Rahula, do you see how empty andhollow this water dipper is?

Yes, Venerable Sir.

Whatever there is of a true meditator in anyone who feelsno shame at telling a deliberate lie is empty and hollow just likethat.

Rahula, imagine a royal elephant: immense, pedigreed,accustomed to battles, its tusks like chariot poles. Having gone into battle, it uses its forefeet and hindfeet, its forequarters andhindquarters, its head and ears and tusks and tail, but will simplyhold back its trunk. The elephant trainer notices that and thinks,This royal elephant has not given up its life for the king. But whenthe royal elephant: immense, pedigreed, accustomed to battles, itstusks like chariot poles, having gone into battle, uses its forefeet andhindfeet, its forequarters and hindquarters, its head and ears andtusks and tail, and its trunk, the elephant trainer notices that andthinks, This royal elephant has given up its life for the king. Thereis nothing more (in training) for this royal elephant to do.

So too, Rahula, when one is not ashamed to tell a deliberatelie, I do not say that they have nothing more (in training) to do.Thus, Rahula, you should train yourself, I will not tell a deliberatelie, even in jest.

How do you understand this, Rahula: What is a mirror

for?For the purpose of reflection, Venerable Sir.

In the same way, Rahula, bodily acts are to be done withcontinual reflection, verbal acts are to be done with continualreflection, and mental acts are to be done with continual reflection.

Whenever you wish to do an action with the body, youshould reflect on it: This bodily action I wish to perform; would it

lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful bodily action, with painful consequences, painful


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results? If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be anunskillful bodily action with painful consequences, painful results,then any bodily action of that sort is absolutely unfit for you to do.But if, on reflection, you know that it would not lead to self-affliction, to the affliction of others, or to both; it would be a skillful bodily action with happy consequences, happy results, then anybodily action of that sort is fit for you to do.

While you are doing an action with the body, you shouldreflect on it: This bodily action I am doing; is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily action, with painful consequences, painful results? If, on

reflection, you know that it is leading to self-affliction, to theaffliction of others, or to both; it is an unskillful bodily action withpainful consequences, painful results, then any bodily action of thatsort is absolutely unfit for you to do. But if, on reflection, you knowthat it is not leading to self-affliction, to the affliction of others, or toboth; it is a skillful bodily action with happy consequences, happyresults, then any bodily action of that sort is fit for you to do.

After you have done an action with the body, you should

reflect on it: This bodily action that I have done; did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful bodily action, with painful consequences, painful results? If, onreflection, you know that it led to self-affliction, to the affliction ofothers, or to both; it was an unskillful bodily action with painfulconsequences, painful results, then you should confess it, reveal it,lay it open to the Teacher or to a wise companion in the holy life.Having confessed it, you should exercise restraint in the future. But

if, on reflection, you know that it did not lead to self-affliction, tothe affliction of others, or to both; it was a skillful bodily action withhappy consequences, happy results, then you can abide happy andglad as one who trains day and night in skillful bodily qualities.

Whenever you wish to do an action by speech, you shouldreflect on it: This verbal action I wish to perform; would it lead toself-affliction, to the affliction of others, or to both? Would it be anunskillful verbal action, with painful consequences, painful results?

If, on reflection, you know that it would lead to self-affliction, to the


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affliction of others, or to both; it would be an unskillful verbalaction with painful consequences, painful results, then any verbalaction of that sort is absolutely unfit for you to do. But if, onreflection, you know that it would not lead to self-affliction, to theaffliction of others, or to both; it would be a skillful verbal actionwith happy consequences, happy results, then any verbal action ofthat sort is fit for you to do.

While you are doing an action by speech, you should reflecton it: This verbal action I am doing; is it leading to self-affliction, tothe affliction of others, or to both? Is it an unskillful verbal action,with painful consequences, painful results? If, on reflection, youknow that it is leading to self-affliction, to the affliction of others, or

to both; it is an unskillful verbal action with painful consequences,painful results, then any verbal action of that sort is absolutely unfitfor you to do. But if, on reflection, you know that it is not leading toself-affliction, to the affliction of others, or to both; it is a skillfulverbal action with happy consequences, happy results, then anyverbal action of that sort is fit for you to do.

After you have done an action by speech, you should reflecton it: This verbal action that I have done; did it lead to self-

affliction, to the affliction of others, or to both? Was it an unskillfulverbal action, with painful consequences, painful results? If, onreflection, you know that it led to self-affliction, to the affliction ofothers, or to both; it was an unskillful verbal action with painfulconsequences, painful results, then you should confess it, reveal it,lay it open to the Teacher or to a wise companion in the holy life.Having confessed it, you should exercise restraint in the future. Butif, on reflection, you know that it did not lead to self-affliction, to

the affliction of others, or to both; it was a skillful verbal action withhappy consequences, happy results, then you can abide happy andglad as one who trains day and night in skillful verbal qualities.

Whenever you wish to do a mental activity, you shouldreflect on it: This mental activity I wish to perform; would it lead toself-affliction, to the affliction of others, or to both? Would it be anunskillful mental activity, with painful consequences, painfulresults? If, on reflection, you know that it would lead to self-

affliction, to the affliction of others, or to both; it would be anunskillful mental activity with painful consequences, painful


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results, then any mental activity of that sort is absolutely unfit foryou to do. But if, on reflection, you know that it would not lead toself-affliction, to the affliction of others, or to both; it would be askillful mental activity with happy consequences, happy results,then any mental activity of that sort is fit for you to do.

While you are doing a mental activity, you should reflect onit: This mental activity I am doing; is it leading to self-affliction, tothe affliction of others, or to both? Is it an unskillful mental activity,with painful consequences, painful results? If, on reflection, youknow that it is leading to self-affliction, to the affliction of others, orto both; it is an unskillful mental activity with painfulconsequences, painful results, then any mental activity of that sort

is absolutely unfit for you to do. But if, on reflection, you know thatit is not leading to self-affliction, to the affliction of others, or toboth; it is a skillful mental activity with happy consequences, happyresults, then any mental activity of that sort is fit for you to do.

After you have done a mental activity, you should reflect onit: This mental activity that I have done; did it lead to self-affliction,to the affliction of others, or to both? Was it an unskillful mentalactivity, with painful consequences, painful results? If, on

reflection, you know that it led to self-affliction, to the affliction ofothers, or to both; it was an unskillful mental activity with painfulconsequences, painful results, then you should be repelled,ashamed, and disgusted by that mental activity. Having becomerepelled, ashamed and disgusted by that mental activity, youshould exercise restraint in the future. But if, on reflection, youknow that it did not lead to self-affliction, to the affliction of others,or to both; it was a skillful mental activity with happy

consequences, happy results, then you can abide happy and glad asone who trains day and night in skillful mental qualities.

Rahula, all those meditators in the course of the past, whopurified their bodily actions, verbal actions, and mental activities,did it through continual reflection on their bodily actions, verbalactions, and mental activities in just this way.

All those meditators in the course of the future, who willpurify their bodily actions, verbal actions, and mental activities, will


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do it through continual reflection on their bodily actions, verbalactions, and mental activities in just this way.

All those meditators at present, who purify their bodilyactions, verbal actions, and mental activities, do it through

continual reflection on their bodily actions, verbal actions, andmental activities in just this way.

Therefore, Rahula, you should train yourself: I will purifymy bodily actions through continual reflection. I will purify myverbal actions through continual reflection. I will purify my mentalactivities through continual reflection. This is how you should trainyourself.

Thus spoke the Blessed One. Venerable Rahula was satisfied

and delighted in the Blessed Ones words.

Majjhima Nikaya 61

Note

Venerable Rahula was the Buddhas only child, born on the

day his father left the royal palace to seek enlightenment. At the ageof seven he was ordained as a novice by the Venerable Sariputta onthe occasion of the Buddhas first return visit to his familys homein Kapilavatthu after his enlightenment. The Buddha declaredVenerable Rahula to be the foremost disciple among those desirousof training. According to the Commentary, Venerable Rahula wasseven years old when this discourse was delivered to him, shortlyafter his ordination.


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Comments by the editor

This is the first Sutta in this small collection of teachingstaken from the Theravadin Buddhist Pali Canon. Why was thisSutta chosen to be first? There are a number of reasons. This

teaching was given to the Buddhas son when he was newlyordained as a novice monk. It is simple. It is direct. Spoken to agifted child of a very young age.

In its simplicity lies the total practice.

In the beginning, the Buddha warns Venerable Rahula not totell a deliberate lie. A simple warning for any child. But did weheed that type of warning when we were young? Now that you arean adult and a meditator, will you be able to heed this warning

now?? Being truthful is very important to ourselves and to others.Following this short teaching, is, in brief, all we really need

if only we could do it. Yet this is the practice. Reflect, be mindful,reflect, be aware, continually change our actions, speech andthoughts to be skillful so that we can abide happy and glad... Andthis is what the Buddha wanted his own son to do.

Can we be children of the Buddha and work hard to be

mindful of our actions, before... during... after...?Can we work hard to be mindful of our speech, before...during... after...?

Can we work hard to be mindful of our thoughts, before...during... after...?

And if we do make mistakes, can we accept ourresponsibilities and try to restrain ourselves from repeating themistakes?

Though short, and given to a young child, within thisteaching lies much of the scriptures: Right Understanding, RightThought, Right Speech, Right Action, Right Livelihood, RightEffort, Right Mindfulness, Right Concentration, Compassion forourselves and others, Moral Shame and Moral Dread, SympatheticJoy, and much more.

Now that you have read Instructions to Rahula once and

also these comments, you may like to reread the Sutta again andlook deeper. Can you see the vastness of this simple little teaching?


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8

Kalama Sutta

To the KalamasThus have I heard:

At one time the Blessed One, while wandering in the countryof the Kosala people with a large community of disciples, came toKesaputta, a district of those Kosala people.

The Kalama people of Kesaputta heard, The monkGotama,the son of the Sakyans who went forth from a Sakyan clan, has beenwandering in the country of the Kosala with a large community ofdisciples, and has reached Kesaputta. A good report of MasterGotama has been spread to this effect, The Blessed One isaccomplished, fully enlightened, perfect in true knowledge andconduct, sublime, knower of the worlds, incomparable leader ofpersons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Maras1 , and itsBrahmas2 , this generation with its recluses and brahmins3 , with its

kings and its people, which he has, himself, realized with directknowledge. He teaches the Dhamma4 that is good in the beginning,good in the middle, and good in the end, with the right meaning

1 Mara: A name used to signify the personification of our ignorance. Or,

seemingly, at times to signify someone who is being controlled by their ownignorance and causing harm to others.

2 Brahma: Within the Buddhist view of the universe, the Brahmas areconsidered, in general, to be the highest gods.

3 Recluses and brahmins: In general, this term refers to higher spiritualpractitioners, and especially those who are in a position to teach others.Brahmins, in particular, were the acknowledged spiritual caste at that time inIndia. In later Suttas, I have often used the words, monks and other religiousteachers in this reference.

4 Dhamma: When spelled with a capital D, it means the Truth or theteachings which will lead one to realize the truth.


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and phrasing, and he reveals a holy life that is utterly perfect andpure. Now it is good to see such Arahants5.

So the Kalamas of Kesaputta approached the Blessed One.Having approached him, some prostrated towards the Blessed One

and sat down to one side; some greeted the Blessed One politelyand having sat down to one side, conversed in a friendly andcourteous way; some, raising their joined palms to the Blessed One,sat down to one side; some called out their names and those of theirclans and sat down to one side; while others, saying nothing, satdown to one side. So seated, the Kalamas of Kesaputta said this tothe Blessed One:

Venerable Sir, certain religious and meditation teachers

come to Kesaputta. As to their own teachings, they illustrate andexplain it in full, but as to the teachings of others, they abuse it,revile it, and pull it to pieces. Moreover, Venerable Sir, yet otherreligious and meditation teachers, on coming to Kesaputta, do thesame thing. When we listen to them, Venerable Sir, we have doubtand uncertainty as to which of these famous teachers is speakingtruly and which is speaking falsely.

Yes, Kalamas, you may well doubt, you may well beuncertain. In a doubtful matter uncertainty does arise. Come,Kalamas, do not make the basis for religious beliefs an authoritativetradition maintained by oral repetition, having its origin in somerevelation from a God; do not make the basis for religious beliefs anunbroken succession of teachings or of teachers; do not make thebasis for religious beliefs report and hearsay; do not make the basisfor religious beliefs the authority of scriptures and books; do notmake the basis for religious beliefs speculative metaphysicaltheories [or reasons and arguments]; do not make the basis forreligious beliefs a point of view or inference; do not make the basisfor religious beliefs reflecting on reasons; do not make the basis forreligious beliefs acceptance of a statement as true because it agreeswith a theory which one already believes in; do not make the basisfor religious beliefs grounds for reliability of a person; do not make

5 Arahants: A fully enlightened being; free of all greed, aversion andignorance of reality.


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the basis for religious beliefs respect, thinking, Our teacher saysthus and thus... But, Kalamas, when you know for yourselves,Such teachings are unskillful, such teachings are blamable, suchteachings are rejected by wise people, and if followed andperformed such teachings would lead to harm and ill, then it iswise not to follow and perform such teachings.

What do you think, Kalamas? When greed arises withinpeople, does it arise for their benefit or for their harm?

For their harm, Venerable Sir.

Now, Kalamas, people thus given to greed, being overcome by greed and losing control of their minds, do they not: take thelives of living beings, take what is not given, go after anothers

spouse, speak false words and lead another into a like state? Is thatfor their loss and sorrow for a long time?

Yes, Venerable Sir.

What do you think, Kalamas, when aversion arises withinpeople, does it arise for their benefit or for their harm?

For their harm, Venerable Sir.

Now, Kalamas, people thus given to aversion, being

overcome by aversion and losing control of their mind, do they not:take the lives of living beings, take what is not given, go afteranothers spouse, speak false words and lead another into a likestate? Is that for their loss and sorrow for a long time?

Yes, Venerable Sir.

What do you think, Kalamas? When delusion arises withinpeople, does it arise for their benefit or for their harm?

For their harm, Venerable Sir.Now, Kalamas, people thus given to delusion, being

overcome by delusion and losing control of their mind, do they not:take the lives of living beings, take what is not given, go afteranothers spouse, speak false words and lead another into a likestate? Is that for their loss and sorrow for a long time?

Yes, Venerable Sir.

Well then, Kalamas, what do you think? Are these qualitiesskillful or unskillful?


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Unskillful, Venerable Sir.

Are they blamable or not blamable?

They are blamable, Venerable Sir.

Are they rejected or praised by wise people?

They are rejected, Venerable Sir.If followed and performed, do they lead to harm and ill, or

not?

They lead to harm and ill, Venerable Sir. That is how weunderstand this.

Therefore, Kalamas, was it said, Come, Kalamas, do notmake the basis for religious beliefs an authoritative tradition

maintained by oral repetition, having its origin in some revelationfrom a God; do not make the basis for religious beliefs an unbrokensuccession of teachings or of teachers; do not make the basis forreligious beliefs report and hearsay; do not make the basis forreligious beliefs the authority of scriptures and books; do not makethe basis for religious beliefs speculative metaphysical theories [orreasons and arguments]; do not make the basis for religious beliefsa point of view or inference; do not make the basis for religious

beliefs reflecting on reasons; do not make the basis for religious beliefs acceptance of a statement as true because it agrees with atheory which one already believes in; do not make the basis forreligious beliefs grounds for reliability of a person; do not make thebasis for religious beliefs respect, thinking, Our teacher says thusand thus... But, Kalamas, when you know for yourselves, Suchteachings are unskillful, such teachings are blamable, suchteachings are rejected by wise people, and if followed and

performed such teachings would lead to harm and ill, then it iswise not to follow and perform such teachings.

Come, Kalamas, do not make the basis for religious beliefsan authoritative tradition maintained by oral repetition, having itsorigin in some revelation from a God; do not make the basis forreligious beliefs an unbroken succession of teachings or of teachers;do not make the basis for religious beliefs report and hearsay; do

not make the basis for religious beliefs the authority of scripturesand books; do not make the basis for religious beliefs speculative


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metaphysical theories [or reasons and arguments]; do not make thebasis for religious beliefs a point of view or inference; do not makethe basis for religious beliefs reflecting on reasons; do not make thebasis for religious beliefs acceptance of a statement as true becauseit agrees with a theory which one already believes in; do not makethe basis for religious beliefs grounds for reliability of a person; donot make the basis for religious beliefs respect, thinking, Ourteacher says thus and thus... But, Kalamas, when you know foryourselves, Such teachings are skillful, such teachings are praised,such teachings are approved and encouraged by wise people, and iffollowed and performed such teachings would lead to benefit andhappiness, then it is wise to follow and perform such teachings.

What do you think, Kalamas? When absence of greed ariseswithin people, does it arise for their benefit or for their harm?

For their benefit, Venerable Sir.

Now, Kalamas, people thus not given to greed, not beingovercome by greed, and not losing control of their mind, do theynot: refrain from taking the lives of living beings, refrain fromtaking what is not given, refrain from going after anothers spouse,refrain from speaking false words, and refrain from leading anotherinto a like state? Is that for their benefit and happiness for a longtime?

Yes, Venerable Sir.

What do you think, Kalamas? When absence of aversionarises within people, does it arise for their benefit or for theirharm?


Now, Kalamas, people thus not given to aversion, not beingovercome by aversion, and not losing control of their mind, do theynot: refrain from taking the lives of living beings, refrain fromtaking what is not given, refrain from going after anothers spouse,refrain from speaking false words, and refrain from leading anotherinto a like state? Is that for their benefit and happiness for a longtime?

Yes, Venerable Sir.


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What do you think, Kalamas? When absence of delusionarises within people, does it arise for their benefit or for theirharm?


Now, Kalamas, people thus not given to delusion, not beingovercome by delusion, and not losing control of their mind, do theynot: refrain from taking the lives of living beings, refrain fromtaking what is not given, refrain from going after anothers spouse,refrain from speaking false words, and refrain from leading anotherinto a like state? Is that for their benefit and happiness for a longtime?

Yes, Venerable Sir.

Well then, Kalamas, what do you think? Are these qualitiesskillful or unskillful?

Skillful, Venerable Sir.

Are they blamable or not blamable?

They are not blamable, Venerable Sir.

Are they rejected or praised by wise people?

They are praised, Venerable Sir.If followed and performed, do they lead to benefit andhappiness, or not?

They lead to benefit and happiness, Venerable Sir. That ishow we understand this.

Therefore, Kalamas, was it said, Come, Kalamas, do notmake the basis for religious beliefs an authoritative traditionmaintained by oral repetition, having its origin in some revelationfrom a God; do not make the basis for religious beliefs an unbrokensuccession of teachings or of teachers; do not make the basis forreligious beliefs report and hearsay; do not make the basis forreligious beliefs the authority of scriptures and books; do not makethe basis for religious beliefs speculative metaphysical theories [orreasons and arguments]; do not make the basis for religious beliefsa point of view or inference; do not make the basis for religious beliefs reflecting on reasons; do not make the basis for religious beliefs acceptance of a statement as true because it agrees with a


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theory which one already believes in; do not make the basis forreligious beliefs grounds for reliability of a person; do not make thebasis for religious beliefs respect, thinking, Our teacher says thusand thus... But, Kalamas, when you know for yourselves, Suchteachings are skillful, such teachings are praised, such teachings areapproved and encouraged by wise people, and if followed andperformed such teachings would lead to benefit and happiness,then it is wise to follow and perform such teachings.

Disciples of the Noble Ones6 , Kalamas, who are freed ofcoveting, freed of ill will, undeluded, clearly comprehending andmindful, dwell, having pervaded, with the thought of Metta7 , onequarter; likewise the second; likewise the third; likewise the fourth;

so above, below, and across. They dwell, having pervaded becauseof the existence in the entire world of all living beings, everywhere,with the great, exalted, boundless thought of Metta that is free ofhate or malice.

Disciples of the Noble Ones, Kalamas, who are freed ofcoveting, freed of ill will, undeluded, clearly comprehending andmindful, dwell, having pervaded, with the thought of Compassion,one quarter; likewise the second; likewise the third; likewise the

fourth; so above, below, and across. They dwell, having pervaded because of the existence in the entire world of all living beings,everywhere, with the great, exalted, boundless thought ofCompassion that is free of hate or malice.

Disciples of the Noble Ones, Kalamas, who are freed ofcoveting, freed of ill will, undeluded, clearly comprehending andmindful, dwell, having pervaded, with the thought of Sympathetic Joy, one quarter; likewise the second; likewise the third; likewisethe fourth; so above, below, and across. They dwell, havingpervaded because of the existence in the entire world of all living

6 Noble Ones: Anyone who has obtained part or full enlightenment.7 Metta: One of the four Sublime States with Compassion, Sympathetic

Joy and Equanimity. There is disagreement as to a single English word to use intranslation. One meaning can be: Compassion and Lovingkindness supportedand balanced by Equanimity.


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beings, everywhere, with the great, exalted, boundless thought ofSympathetic Joy that is free of hate or malice.

Disciples of the Noble Ones, Kalamas, who are freed ofcoveting, freed of ill will, undeluded, clearly comprehending and

mindful, dwell, having pervaded, with the thought of Equanimity,one quarter; likewise the second; likewise the third; likewise thefourth; so above, below, and across. They dwell, having pervaded because of the existence in the entire world of all living beings,everywhere, with the great, exalted, boundless thought ofEquanimity that is free of hate or malice.

The disciples of the Noble Ones, Kalamas, who have such ahate-free mind, such a malice-free mind, such an undefiled mind,

and such a purified mind, are ones by whom four assurances arefound here and now:

If there is a world beyond, and there is the fruit and resultof Kamma well-done or ill, then at death, at the dissolution of thisbody, I shall be reborn in a good destination, in a heaven world.

This is the first assurance attained by them.

If, however, there is no world beyond, and there is no fruit

and result of Kamma well-done or ill, yet in this very life I dwellfree from hostility and affliction, sorrowless and happy.

This is the second assurance attained by them.

If ill (results) befall an evil-doer, I, however, think of doingevil to no one. Then, how can ill (results) affect me who does no evildeed?

This is the third assurance attained by them.

If, however, evil (results) do not befall an evil-doer, then Isee myself purified in any case.

This is the fourth assurance attained by them.

Thus, Kalamas, those disciples of the Noble Ones, who havesuch a hate-free mind, such a malice-free mind, such an undefiledmind, and such a purified mind, are ones by whom four assurancesare found here and now.

So it is, Blessed One. So it is, Sublime One. The disciples ofthe Noble Ones, Venerable Sir, who have such a hate-free mind,


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such a malice-free mind, such an undefiled mind, and such apurified mind, are ones by whom four assurances are found hereand now:

If there is a world beyond, and there is the fruit and result

of Kamma well-done or ill, then at death, at the dissolution of thisbody, I shall be reborn in a good destination, in a heaven world.

This is the first assurance attained by them.

If, however, there is no world beyond, and there is no fruitand result of Kamma well-done or ill, yet in this very life I dwellfree from hostility and affliction, sorrowless and happy.

This is the second assurance attained by them.

If ill (results) befall an evil-doer, I, however, think of doingevil to no one. Then, how can ill (results) affect me who does no evildeed?

This is the third assurance attained by them.

If, however, evil (results) do not befall an evil-doer, then Isee myself purified in any case.

This is the fourth assurance attained by them.

Magnificent, Master Gotama! Magnificent, Master Gotama!Master Gotama has made the Dhamma clear in many ways, as

though he were turning upright what had been overturned,revealing what was hidden, showing the way to one who was lost,or holding up a lamp in the dark for those with eyesight to seeforms. We go to Master Gotama for refuge and to the Dhamma andto the Sangha.8 From today let Master Gotama remember us as layfollowers who have gone to him for refuge for life.

Anguttara Nikaya III.65

8Sangha: This has different levels. Here it refers to all Noble Ones.


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No small collection of Suttas like this could be completewithout the Kalama Sutta. This is one of the most important Suttas inthe entire Pali Canon. Here the Buddha is encouraging the Kalamas

(and all who have read or heard this teaching for over 2500 years)not to believe just because; its a famous book, an old tradition, afamous teacher, our teacher, or any number of other reasons whypeople will often blindly believe.

How much harm comes through blind belief?

In other words, he is saying, Test it. See if it is beneficial ornot. Test it, dont blindly believe just because... Even with regardto his own teachings, he did not want people to just believe. How

very important this advice is. Without it, people will follow all sortsof wrong teachings and unwise teachers. And much, much harmcan come as a result.

Because the Kalama Sutta is so important, it is one of mypersonal favorites and I include it in my final evening talk of our10-day retreats.


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Anumana Sutta

Inference

Thus have I heard:

At one time the Venerable Maha Moggallana was staying inthe Bhagga country, at Sumsumaragira in the Bhesakala Grove, theDeer Park.

There he addressed the fellow meditators thus, Friends,fellow meditators.

Friend, they replied. The Venerable Maha Moggallanaspoke as follows:

Friends, though a fellow meditator asks thus, Let thevenerable ones admonish me, I need to be admonished by thevenerable ones, yet if they are difficult to admonish and possessqualities which make them difficult to admonish, if they areimpatient and do not take instruction rightly, then theircompanions in the holy life think that they should not be

admonished or instructed, they think of this person as a person notto be trusted.

What qualities make a person difficult to admonish?

Here, a person has evil wishes and is dominated by evilwishes; this is a quality which makes them difficult to admonish.

A person lauds themselves and disparages others; this is aquality which makes them difficult to admonish.

A person is angry and overcome by anger; this is a qualitywhich makes them difficult to admonish.

A person is angry and revengeful because of anger; this is aquality which makes them difficult to admonish.

A person is angry and stubborn because of anger; this is aquality which makes them difficult to admonish.

A person is angry and they utter words bordering on anger;

this is a quality which makes them difficult to admonish.


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A person is reproved and they resist the reprover; this is aquality which makes them difficult to admonish.

A person is reproved and they denigrate the reprover; thisis a quality which makes them difficult to admonish.

A person is reproved and they counter-reprove thereprover; this is a quality which makes them difficult to admonish.

A person is reproved and they prevaricate, lead the talkaside, and show anger, hate, and bitterness; this is a quality whichmakes them difficult to admonish.

A person is reproved and they fail to account for theirconduct; this is a quality which makes them difficult to admonish.

A person is contemptuous and domineering; this is aquality which makes them difficult to admonish.

A person is envious and greedy; this is a quality whichmakes them difficult to admonish.

A person is fraudulent and deceitful; this is a quality whichmakes them difficult to admonish.

A person is obstinate and arrogant; this is a quality whichmakes them difficult to admonish.

A person adheres to their own views, holds onto themtenaciously, and relinquishes them with difficulty; this is a qualitywhich makes them difficult to admonish.

Friends, these are called the qualities that make a persondifficult to admonish.

Friends, though a fellow meditator does not ask thus, Letthe venerable ones admonish me, I need to be admonished by the

venerable ones, yet if they are easy to admonish and possessqualities which make them easy to admonish, if they are patientand take instruction rightly, then their companions in the holy lifethink that they should be admonished and instructed, they think ofthis person as a person to be trusted.

What qualities make a person easy to admonish?

Here, a person has no evil wishes and is not dominated by

evil wishes; this is a quality which makes them easy to admonish.


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A person does not laud themselves and disparage others;this is a quality which makes them easy to admonish.

A person is not angry and overcome by anger; this is aquality which makes them easy to admonish.

A person is not angry and revengeful because of anger; thisis a quality which makes them easy to admonish.

A person is not angry and stubborn because of anger; this isa quality which makes them easy to admonish.

A person is not angry and they do not utter words bordering on anger; this is a quality which makes them easy toadmonish.

A person is reproved and they do not resist the reprover;this is a quality which makes them easy to admonish.

A person is reproved and they do not denigrate thereprover; this is a quality which makes them easy to admonish.

A person is reproved and they do not counter-reprove thereprover; this is a quality which makes them easy to admonish.

A person is reproved and they do not prevaricate, lead thetalk aside, and show anger, hate, and bitterness; this is a quality

which makes them easy to admonish.A person is reproved and they do not fail to account for

their conduct; this is a quality which makes them easy to admonish.

A person is not contemptuous and domineering; this is aquality which makes them easy to admonish.

A person is not envious and greedy; this is a quality whichmakes them easy to admonish.

A person is not fraudulent and deceitful; this is a qualitywhich makes them easy to admonish.

A person is not obstinate or arrogant; this is a quality whichmakes them easy to admonish.

A person does not adhere to their own views or hold ontothem tenaciously, and they relinquish them easily; this is a qualitywhich makes them easy to admonish.

Friends, these are called the qualities that make a personeasy to admonish.


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Now, friends, a fellow meditator ought to infer aboutthemselves in the following way:

A person who has evil wishes and is dominated by evilwishes is displeasing and disagreeable to me. If I were to have evil

wishes and be dominated by evil wishes, I would be displeasingand disagreeable to others. A meditator, who knows this, shouldarouse their mind thus, I shall not have evil wishes and bedominated by evil wishes.

A person who lauds themselves and disparages others isdispleasing and disagreeable to me. If I were to laud myself anddisparage others, I would be displeasing and disagreeable toothers. A meditator, who knows this, should arouse their mind

thus, I shall not laud myself and disparage others.A person who is angry and overcome by anger is

displeasing and disagreeable to me. If I were angry and overcome by anger, I would be displeasing and disagreeable to others. Ameditator, who knows this, should arouse their mind thus, I shallnot be angry and overcome by anger.

A person who is angry and revengeful because of anger isdispleasing and disagreeable to me. If I were angry and revengeful because of anger, I would be displeasing and disagreeable toothers. A meditator, who knows this, should arouse their mindthus, I shall not be angry and revengeful because of anger.

A person who is angry and stubborn because of anger isdispleasing and disagreeable to me. If I were angry and stubborn because of anger, I would be displeasing and disagreeable toothers. A meditator, who knows this, should arouse their mind

thus, I shall not be angry and stubborn because of anger.A person who is angry and utters words bordering onanger is displeasing and disagreeable to me. If I were angry anduttered words bordering on anger, I would be displeasing anddisagreeable to others. A meditator, who knows this, should arousetheir mind thus, I shall not be angry and utter words bordering onanger.

A person who is reproved and resists the reprover is

displeasing and disagreeable to me. If I were reproved and resisted


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the reprover, I would be displeasing and disagreeable to others. Ameditator, who knows this, should arouse their mind thus, I shallnot be reproved and resist the reprover.

A person who is reproved and denigrates the reprover is

displeasing and disagreeable to me. If I were reproved anddenigrated the reprover, I would be displeasing and disagreeable toothers. A meditator, who knows this, should arouse their mindthus, I shall not be reproved and denigrate the reprover.

A person who is reproved and counter-reproves thereprover is displeasing and disagreeable to me. If I were reprovedand counter-reproved the reprover, I would be displeasing anddisagreeable to others. A meditator, who knows this, should arouse

their mind thus, I shall not be reproved and counter-reprove thereprover.

A person who is reproved and prevaricates, leads the talkaside, and shows anger, hate, and bitterness is displeasing anddisagreeable to me. If I were reproved and prevaricated, led the talkaside, and showed anger, hate, and bitterness, I would bedispleasing and disagreeable to others. A meditator, who knowsthis, should arouse their mind thus, I shall not be reproved and

prevaricate, lead the talk aside, and show anger, hate, andbitterness.

A person who is reproved and fails to account for theirconduct is displeasing and disagreeable to me. If I were reprovedand failed to account for my conduct, I would be displeasing anddisagreeable to others. A meditator, who knows this, should arousetheir mind thus, I shall not be reproved and fail to account for myconduct.

A person who is contemptuous and domineering isdispleasing and disagreeable to me. If I were contemptuous anddomineering, I would be displeasing and disagreeable to others. Ameditator, who knows this, should arouse their mind thus, I shallnot be contemptuous and domineering.

A person who is envious and greedy is displeasing anddisagreeable to me. If I were envious and greedy, I would be

displeasing and disagreeable to others. A meditator, who knows


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this, should arouse their mind thus, I shall not be envious andgreedy.

A person who is fraudulent and deceitful is displeasingand disagreeable to me. If I were fraudulent and deceitful, I would

be displeasing and disagreeable to others. A meditator, who knowsthis, should arouse their mind thus, I shall not be fraudulent anddeceitful.

A person who is obstinate and arrogant is displeasing anddisagreeable to me. If I were obstinate and arrogant, I would bedispleasing and disagreeable to others. A meditator, who knowsthis, should arouse their mind thus, I shall not be obstinate andarrogant.

A person who adheres to their own views, holds onto themtenaciously, and relinquishes them with difficulty is displeasingand disagreeable to me. If I were to adhere to my own views, holdonto them tenaciously, and relinquish them with difficulty, I wouldbe displeasing and disagreeable to others. A meditator, who knowsthis, should arouse their mind thus, I shall not adhere to my ownviews, hold onto them tenaciously, and relinquish them withdifficulty.

Now, friends, a fellow meditator should review themselvesthus:

Do I have evil wishes and am I dominated by evil wishes?If, when they review themselves, they know, I do have evil wishesand I am dominated by evil wishes, then they should make aneffort to abandon these unwholesome states. But if, when theyreview themselves, they know, I do not have evil wishes and I am

not dominated by evil wishes, then they can abide happy and glad,training day and night in wholesome states.

Do I laud myself and disparage others? If, when theyreview themselves, they know, I do laud myself and disparageothers, then they should make an effort to abandon theseunwholesome states. But if, when they review themselves, theyknow, I do not laud myself and disparage others, then they canabide happy and glad, training day and night in wholesome states.


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Do I become angry and overcome by anger? If, when theyreview themselves, they know, I do become angry and overcome by anger, then they should make an effort to abandon theseunwholesome states. But if, when they review themselves, theyknow, I do not become angry and overcome by anger, then theycan abide happy and glad, training day and night in wholesomestates.

Do I become angry and revengeful because of anger? If,when they review themselves, they know, I do become angry andrevengeful because of anger, then they should make an effort toabandon these unwholesome states. But if, when they reviewthemselves, they know, I do not become angry and revengeful

because of anger, then they can abide happy and glad, training dayand night in wholesome states.

Do I become angry and stubborn because of anger? If,when they review themselves, they know, I do become angry andstubborn because of anger, then they should make an effort toabandon these unwholesome states. But if, when they reviewthemselves, they know, I do not become angry and stubbornbecause of anger, then they can abide happy and glad, training day

and night in wholesome states.Do I become angry and utter words bordering on anger?

If, when they review themselves, they know, I do become angryand utter words bordering on anger, then they should make aneffort to abandon these unwholesome states. But if, when theyreview themselves, they know, I do not become angry and utterwords bordering on anger, then they can abide happy and glad,training day and night in wholesome states.

Do I get reproved and resist the reprover? If, when theyreview themselves, they know, I do get reproved and resist thereprover, then they should make an effort to abandon theseunwholesome states. But if, when they review themselves, theyknow, I do not get reproved and resist the reprover, then they canabide happy and glad, training day and night in wholesome states.

Do I get reproved and denigrate the reprover? If, when

they review themselves, they know, I do get reproved anddenigrate the reprover, then they should make an effort to abandon


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these unwholesome states. But if, when they review themselves,they know, I do not get reproved and denigrate the reprover, thenthey can abide happy and glad, training day and night inwholesome states.

Do I get reproved and counter-reprove the reprover? If,when they review themselves, they know, I do get reproved andcounter-reprove the reprover, then they should make an effort toabandon these unwholesome states. But if, when they reviewthemselves, they know, I do not get reproved and counter-reprovethe reprover, then they can abide happy and glad, training day andnight in wholesome states.

Do I get reproved and prevaricate, lead the talk aside, and

show anger, hate, and bitterness? If, when they review themselves,they know, I do get reproved and prevaricate, lead the talk aside,and show anger, hate, and bitterness, then they should make aneffort to abandon these unwholesome states. But if, when theyreview themselves, they know, I do not get reproved andprevaricate, lead the talk aside, and show anger, hate, andbitterness, then they can abide happy and glad, training day andnight in wholesome states.

Do I get reproved and fail to account for my conduct? If,when they review themselves, they know, I do get reproved andfail to account for my conduct, then they should make an effort toabandon these unwholesome states. But if, when they reviewthemselves, they know, I do not get reproved and fail to accountfor my conduct, then they can abide happy and glad, training dayand night in wholesome states.

Am I contemptuous and domineering? If, when theyreview themselves, they know, I am contemptuous anddomineering, then they should make an effort to abandon theseunwholesome states. But if, when they review themselves, theyknow, I am not contemptuous and domineering, then they canabide happy and glad, training day and night in wholesome states.

Am I envious and greedy? If, when they reviewthemselves, they know, I am envious and greedy, then they

should make an effort to abandon these unwholesome states. But if,when they review themselves, they know, I am not envious and


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greedy, then they can abide happy and glad, training day andnight in wholesome states.

Am I fraudulent and deceitful? If, when they reviewthemselves, they know, I am fraudulent and deceitful, then they

should make an effort to abandon these unwholesome states. But if,when they review themselves, they know, I am not fraudulent anddeceitful, then they can abide happy and glad, training day andnight in wholesome states.

Am I obstinate and arrogant? If, when they reviewthemselves, they know, I am obstinate and arrogant, then theyshould make an effort to abandon these unwholesome states. But if,when they review themselves, they know, I am not obstinate and

arrogant, then they can abide happy and glad, training day andnight in wholesome states.

Do I adhere to my own views, hold onto them tenaciously,and relinquish them with difficulty? If, when they reviewthemselves, they know, I do adhere to my own views, hold ontothem tenaciously, and relinquish them with difficulty, then theyshould make an effort to abandon these unwholesome states. But if,when they review themselves, they know, I do not adhere to my

own views, hold onto them tenaciously, and relinquish them withdifficulty, then they can abide happy and glad, training day andnight in wholesome states.

Friends, when a meditator reviews themselves thus, if theysee that these unwholesome states are not abandoned inthemselves, then they should make an effort to abandon them. Butif, when they review themselves thus, they see that they areabandoned in themselves, then they can abide happy and glad,training day and night in wholesome states.

Just as when a young woman or man, youthful, fond ofornaments, on viewing the image of their own face in a clear brightmirror or in a basin of clear water, sees a smudge or a blemish on it,they make an effort to remove it, but if they see no smudge orblemish on it, they become glad thus, It is a gain for me that myface is clean. So too, when a meditator reviews themselves thus, if

they see that these unwholesome states are not abandoned inthemselves, then they should make an effort to abandon them. But


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if, when they review themselves thus, they see that they areabandoned in themselves, then they can abide happy and glad,training day and night in wholesome states.

Thus spoke Venerable Maha Moggallana. The fellow

meditators were satisfied and delighted in Venerable MahaMoggallanas words.

Majjhima Nikaya 15

NoteThe Venerable Maha Moggallana was considered one of the

two top disciples of the Buddha. The other one was the VenerableSariputta.


Fairly straightforward, this Sutta encourages us to become

aware of sixteen ways in which we or others can becomedispleasing and disagreeable. And with judging others, we areencouraged, not just to judge them, but to use that judgement tosee, Do I have these qualities in me? and then to work to let go ofthem.

This Sutta also illustrates an example of writing style withmuch repetition. Many Suttas are similar, in which parts arerepeated over and over. You might have noticed the sections in

Advice to Rahula at Ambalatthika and The Kalama Suttawhere there were repetitions. Well, here you see much more. Whyis this? One of the main reasons is that when the Buddha taught,there were no audio recorders, cameras, etc. and, it is recorded thatnone of his teachings were written in books until about 300 yearsafter he died. In those days teachers often taught students tomemorize. Listen, learn, repeat, memorize. This was how teachingswere passed on from generation to generation. Thus, by havingmore parts which are similar, memorizing is easier to do. As I


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mentioned in the introduction, memorizing Suttas is still usedtoday by many Buddhists.

A second and very important reason also becomes apparentif we have ever listened to a Sutta spoken which has many

repetitions. That is if we can listen with an open, clear mind. If wecan listen with an open, clear mind, concentrating on the teachings,as it gets repeated, it may go deeper and deeper and deeper... So ifyou read this Sutta again, try to read each paragraph one at a time,each one fresh, each one clear...


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Pilahaka Sutta

Dung Beetle

At Savatthi:

Terrible, followers, are attachments to gain, honor andfame; serious harsh dangers to the attainment of the highestfreedom from bondage.

Suppose, followers, there was a dung beetle, a dung eater,full with dung, stuffed with dung, with a big pile of dung in frontof it. And this dung beetle, because of that, would look down on theother dung beetles, thinking, It is indeed me, I am a dung eater! Iam full with dung! I am stuffed with dung! I have a big pile of dungin front of me!

In the same way, when a certain follower9 is overwhelmedby gain, honor and fame, with their mind entangled, in the morningthey put on their robes, take their bowl and upper robe and go foralms into a village or town. Having eaten there as much as they

wished, being invited again for the next day, their almsfood isplenty. Having returned to the monastery they boast in the middleof a group of disciples, I, indeed, have eaten as much as I wished. I,indeed, am invited again for the next day, my almsfood is plenty. I,indeed, receive robes, almsfood, a resting place and illness-relatedmedical requisites. But these other disciples, having little merit, being of little influence, do not receive robes, almsfood, a restingplace and illness-related medical requisites.

They are overwhelmed by gain, honor and fame, with theirmind entangled. They look down on other friendly, well behaveddisciples.

Followers, that will be for the long lasting unhappiness andsuffering of this foolish person. In this way, terrible, followers, areattachments to gain, honor and fame; serious harsh dangers to theattainment of the highest freedom from bondage.

9 In this case, a certain follower is an ordained disciple.


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Thus you should train yourselves, We will give upattachment to gain, honor and fame, and we will not let any arisengain, honor and fame entangle our minds. In this way, followers,you should train yourselves.

Samyutta Nikaya XVII.5


Very short but very deep and a major warning to all of us.Attachment to gain, honor and fame... How much pain does thisbring in the world? How much pain has this brought inyour world?

Working with our attachments to the eight worldlyconditions, praise & blame, fame & obscurity, pleasure & pain, gain

& loss. They are very important aspects of our life and of ourmeditation practice. So important that it is a major focus of ourteaching for our more experienced old students.


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Abhaya Rajakumara Sutta

To Prince Abhaya

Thus have I heard:

At one time the Blessed One was staying near Rajagaha, inthe Bamboo Grove, the Squirrels Sanctuary.

Then Prince Abhaya went to Nigantha Nataputta, and onarrival, having bowed down to him, sat to one side. As he wassitting there, Nigantha Nataputta said to him, Come, now, Prince.Refute the words of the monk Gotama, and this admirable reportabout you will spread afar, Prince Abhaya has refuted the doctrineof the monk Gotama, who is so powerful and mighty.

But how, Venerable Sir, will I refute his doctrine?

Come Prince, go to the monk Gotama and say this,Venerable Sir, would the Tathagata10 say words that areunwelcome and disagreeable to others? If the monk Gotama, thusasked, answers, The Tathagata would say words that are

unwelcome and disagreeable to others, then you should say, Thenhow is there any difference between you, Venerable Sir, and anordinary person? For even an ordinary person would say wordsthat are unwelcome and disagreeable to others. But if the monkGotama, thus asked, answers, The Tathagata would not say wordsthat are unwelcome and disagreeable to others, then you shouldsay, Then how, Venerable Sir, did you say of Devadatta thatDevadatta is destined for the states of deprivation, Devadatta is

destined for hell, Devadatta will remain (in hell) for an eon,Devadatta is incurable.? For Devadatta was angry and upset withthat speech of yours. When the monk Gotama is asked this double-edged question by you, he wont be able to swallow it down or spitit up. Just as if a two-horned chestnut were stuck in a personsthroat, they would not be able to swallow it down or spit it up. In

10 Tathagata: A term used to represent the Buddha.


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the same way, when the monk Gotama is asked this two-prongedquestion by you, he wont be able to swallow it down or spit it up.

Responding, As you say, Venerable Sir, Prince Abhayarose from his seat, and after paying homage to Nigantha Nataputta,

keeping him on his right, departed, and then went to the BlessedOne. On arrival, he bowed down to the Blessed One and sat to oneside. As he was sitting there, he glanced up at the sun and thought,Today is not the time to refute the Blessed Ones words.Tomorrow in my own home I will overturn the Blessed Oneswords. So he said to the Blessed One, May the Blessed One,together with three others, consent to my offer of tomorrowsmeal.

The Blessed One consented with silence.Then Prince Abhaya, understanding the Blessed Ones

consent, rose from his seat, and after paying homage to the BlessedOne, keeping him on his right, departed.

After the night had passed, early in the morning, the BlessedOne put on his robes and, carrying his bowl and outer robe, went toPrince Abhayas home. On arrival, he sat down on a seat madeready. Prince Abhaya, with his own hand, served and satisfied theBlessed One with various kinds of good food. Then, when theBlessed One had eaten and had removed his hand from his bowl,Prince Abhaya took a lower seat and sat down to one side. As hewas sitting there he said to the Blessed One, Venerable Sir, wouldthe Tathagata say words that are unwelcome and disagreeable toothers?

Prince, there is no outright yes-or-no answer to that.

Then right here, Venerable Sir, the Niganthas aredestroyed.

But Prince, why do you say, Then right here, Venerable Sir,the Niganthas are destroyed?

Just yesterday, Venerable Sir, I went to Nigantha Nataputta,and on arrival, having bowed down to him, sat to one side. As I wassitting there, Nigantha Nataputta said to me, Come, now, Prince.Refute the words of the monk Gotama, and this admirable report


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about you will spread afar, Prince Abhaya has refuted the doctrineof the monk Gotama, who is so powerful and mighty.

And I said, But how, Venerable Sir, will I refute hisdoctrine?

He said, Come Prince, go to the monk Gotama and say this,Venerable Sir, would the Tathagata say words that are unwelcomeand disagreeable to others? If the monk Gotama, thus asked,answers, The Tathagata would say words that are unwelcome anddisagreeable to others, then you should say, Then how is thereany difference between you, Venerable Sir, and an ordinary person?For even an ordinary person would say words that are unwelcomeand disagreeable to others. But if the monk Gotama, thus asked,

answers, The Tathagata would not say words that are unwelcomeand disagreeable to others, then you should say, Then how,Venerable Sir, did you say of Devadatta that Devadatta is destinedfor the states of deprivation, Devadatta is destined for hell,Devadatta will remain (in hell) for an eon, Devadatta is incurable.?For Devadatta was angry and upset with that speech of yours.When the monk Gotama is asked this double-edged question byyou, he wont be able to swallow it down or spit it up. Just as if a

two-horned chestnut were stuck in a persons throat, they wouldnot be able to swallow it down or spit it up. In the same way, whenthe monk Gotama is asked this two-pronged question by you, hewont be able to swallow it down or spit it up.

At that time a baby boy was lying face-up on the princes lap.So the Blessed One said to the prince, What do you think, Prince, ifthis young boy, through your own negligence or that of the nurse,were to put a stick or a piece of gravel into his mouth, what would

you do?I would take it out, Venerable Sir. If I couldnt get it out

right away, then holding his head in my left hand and crooking afinger of my right, I would take it out, even if it meant drawingblood. Why is that? Because I have compassion for the young boy.

In the same way, Prince:

As to words that the Tathagata knows to be untrue,

incorrect, unbeneficial, unwelcome and disagreeable to others, hedoes not say them.


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As to words that the Tathagata knows to be true andcorrect, but unbeneficial, unwelcome and disagreeable to others, hedoes not say them.

As to words that the Tathagata knows to be true, correct,

and beneficial, but unwelcome and disagreeable to others, heknows the proper time for saying them.

As to words that the Tathagata knows to be untrue,incorrect, unbeneficial, but endearing and agreeable to others, hedoes not say them.

As to words that the Tathagata knows to be true andcorrect, but unbeneficial, yet endearing and agreeable to others, hedoes not say them.

And as to words that the Tathagata knows to be true,correct, beneficial, endearing and agreeable to others, he knows theproper time for saying them. Why is that? Because the Tathagatahas compassion for living beings.

Venerable Sir, many wise nobles or priests, householders ormonks and nuns, having formulated questions, come to theTathagata and ask these questions to him. Do these thoughts appear

in his awareness beforehand, If those who approach me ask such, I thus asked will answer in this way or does the Tathagata comeup with the answer upon being asked?

In that case, Prince, I will ask you a counter-question.Answer as you see fit. What do you think, are you skilled in theparts of a chariot?

Yes, Venerable Sir. I am skilled in the parts of a chariot.

And what do you think, when people come and ask you,What is the name of this part of the chariot? do these thoughtsappear in your awareness beforehand, If those who approach meask such, I thus asked will answer in this way or do you comeup with the answer upon being asked?

Venerable Sir, I am renowned for being skilled in the partsof a chariot. All the parts of a chariot are well-known to me. I comeup with the answer on the spot.

In the same way, Prince, when wise nobles or priests,householders or monks and nuns, having formulated questions,


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come to the Tathagata and ask these questions to him, he comes upwith the answer on the spot. Why is that? Because the elements ofthe Dhamma are thoroughly penetrated by the Tathagata. From histhorough penetration of the elements of the Dhamma, he comes upwith the answer on the spot.

When this was said, Prince Abhaya said to the Blessed One,Magnificent, Master Gotama! Magnificent, Master Gotama! MasterGotama has made the Dhamma clear in many ways, as though hewere turning upright what had been overturned, revealing whatwas hidden, showing the way to one who was lost, or holding up alamp in the dark for those with eyesight to see forms. I go to MasterGotama for refuge and to the Dhamma and to the Sangha. From

today let Master Gotama remember me as a lay follower who hasgone to him for refuge for life.

Majjhima Nikaya 58


The beginning of this Sutta is one example of the many timesin the scriptures where another teacher tried to "pull the Buddhadown." Unfortunately many of these rival teachers did not

understand just who the Buddha was, and the extent of hisimmeasurable wisdom and compassion. Though on this occasion, atleast Prince Abhaya was more open and acknowledged the wisdomof the Buddha.

Of special importance in this Sutta is when the Buddha statessix different considerations as to whether he would say somethingor not. It can be helpful to see that whenever something isunbeneficial, he does not say them. Even if they are true, correct,endearing and agreeable, if they are unbeneficial, he does not say


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them. And even if they are beneficial, as well as true, correct,endearing and agreeable, or true, correct, unwelcome anddisagreeable, he knows the proper time for saying them.


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Culakammavibhanga Sutta

The Shorter Exposition of Kamma

Thus have I heard:

At one time the Blessed One was staying at Savatthi in JetasGrove, Anathapindikas Monastery.

Then Subha the brahmin student, Todeyyas son, went to theBlessed One and exchanged greetings with him. When thecourteous and amiable talk was finished, he sat down at one side.When he had done so, Subha the student said to the Blessed One:

Master Gotama, what is the reason, what is the condition,why inferiority and superiority are met with among human beings,among humankind? For one meets with short-lived and long-livedpeople, sick and healthy people, ugly and beautiful people,insignificant and influential people, poor and rich people, low-bornand high-born people, stupid and wise people. What is the reason,what is the condition, why inferiority and superiority are met with

among human beings, among humankind?Student, beings are the owners of their Kamma, heirs of

their Kamma, born of their Kamma, related to their Kamma, abidesupported by their Kamma. It is Kamma that differentiates beingsaccording to inferiority and superiority.

I do not understand the detailed meaning of MasterGotamas utterance spoken in brief without expounding thedetailed meaning. It would be good if Master Gotama taught methe Dhamma, so that I might understand the detailed meaning ofMaster Gotamas utterance spoken in brief without expounding thedetailed meaning.

Then listen, student, and heed well to what I shall say.

Yes, Master Gotama, Subha the student replied.

The Blessed One spoke as follows:

Here, student, some woman or man is a killer of living beings, murderous, bloody-handed, given to blows and violence,


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uncompassionate to all living beings. Due to having performed andcompleted such actions, on the dissolution of the body, after death,they reappear in a state of deprivation, in an unhappy destination,in ruin, in hell. If, on the dissolution of the body, after death,instead of their reappearing in a state of deprivation, in an unhappydestination, in ruin, in hell, they come to the human state, they areshort-lived wherever they are reborn. This is the way that leads toshort life; that is to say, to be a killer of living beings, murderous, bloody-handed, given to blows and violence, uncompassionate toall living beings.

But here some woman or man, having abandoned thekilling of living beings, abstains from killing living beings, lays

aside the rod and lays aside the knife, is considerate, loving, anddwells compassionately for the welfare of all living beings. Due tohaving performed and completed such actions, on the dissolutionof the body, after death, they reappear in a happy destination, in theheavenly world. If, on the dissolution of the body, after death,instead of their reappearing in a happy destination, in the heavenlyworld, they come to the human state, they are long-lived whereverthey are reborn. This is the way that leads to long life; that is to say,

to have abandoned the killing of living beings, to abstain fromkilling living beings, to lay aside the rod and lay aside the knife, tobe considerate, loving, and to dwell compassionately for the welfareof all living beings.

Here, student, some woman or man is one who harmsbeings with their hands or with clods or with sticks or with knives.Due to having performed and completed such actions, on thedissolution of the body, after death, they reappear in a state of

deprivation, in an unhappy destination, in ruin, in hell. If, on thedissolution of the body, after death, instead of their reappearing ina state of deprivation, in an unhappy destination, in ruin, in hell,they come to the human state, they are sickly wherever they arereborn. This is the way that leads to sickness; that is to say, to beone who harms beings with their hands or with clods or with sticksor with knives.

But here some woman or man is not one who harms beings

with their hands or with clods or with sticks or with knives. Due tohaving performed and completed such actions, on the dissolution


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of the body, after death, they reappear in a happy destination, in theheavenly world. If, on the dissolution of the body, after death,instead of their reappearing in a happy destination, in the heavenlyworld, they come to the human state, they are healthy whereverthey are reborn. This is the way that leads to health; that is to say,not to be one who harms beings with their hands or with clods orwith sticks or with knives.

Here, student, some woman or man is angry, much given torage; even when little is said, they are furious, angry, ill-disposed,resentful, they show ill-temper, hatred and rudeness. Due to havingperformed and completed such actions, on the dissolution of the body, after death, they reappear in a state of deprivation, in an

unhappy destination, in ruin, in hell. If, on the dissolution of the body, after death, instead of their reappearing in a state ofdeprivation, in an unhappy destination, in ruin, in hell, they cometo the human state, they are ugly wherever they are reborn. This isthe way that leads to ugliness; that is to say, to be angry, muchgiven to rage; even when little is said, to be furious, angry, ill-disposed, resentful, and to show ill-temper, hatred and rudeness.

But here some woman or man is not angry or rarely given

to rage; even when much is said, they are not furious, angry, ill-disposed, resentful, nor do they show ill-temper, hatred orrudeness. Due to having performed and completed such actions, onthe dissolution of the body, after death, they reappear in a happydestination, in the heavenly world. If, on the dissolution of the body, after death, instead of their reappearing in a happydestination, in the heavenly world, they come to the human state,they are beautiful wherever they are reborn. This is the way that

leads to beauty; that is to say, not to be angry or rarely given torage; even when much is said, not to be furious, angry, ill-disposed,resentful, nor to show ill-temper, hatred or rudeness.

Here, student, some woman or man is envious; they envy,begrudge and harbor envy about others gains, honor, veneration,respect, salutations and offerings. Due to having performed andcompleted such actions, on the dissolution of the body, after death,they reappear in a state of deprivation, in an unhappy destination,

in ruin, in hell. If, on the dissolution of the body, after death,


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instead of their reappearing in a state of deprivation, in an unhappydestination, in ruin, in hell, they come to the human state, they areinsignificant wherever they are reborn. This is the way that leads toinsignificance; that is to say, to be envious; to envy, begrudge, andharbor envy about others gains, honor, veneration, respect,salutations and offerings.

But here some woman or man is not envious; they do notenvy, begrudge or harbor envy about others gains, honor,veneration, respect, salutations and offerings. Due to havingperformed and completed such actions, on the dissolution of the body, after death, they reappear in a happy destination, in theheavenly world. If, on the dissolution of the body, after death,

twenty suttas

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