diff --git a/en/sujato/an/html/Numbered-Discourses-sujato-2023-10-16.html b/en/sujato/an/html/Numbered-Discourses-sujato-2023-10-30.html similarity index 99% rename from en/sujato/an/html/Numbered-Discourses-sujato-2023-10-16.html rename to en/sujato/an/html/Numbered-Discourses-sujato-2023-10-30.html index 71c0610a..1d5f3a7e 100644 --- a/en/sujato/an/html/Numbered-Discourses-sujato-2023-10-16.html +++ b/en/sujato/an/html/Numbered-Discourses-sujato-2023-10-30.html @@ -8,7 +8,7 @@ - + @@ -390,6 +390,10 @@ border: none; text-align: center; } +.inserted-heading +{ +font-style: italic; +} .sutta-heading.translated-title { font-weight: bold; @@ -9564,7 +9568,7 @@

AN 4.45“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn. But I also say there’s no making an end of suffering without reaching the end of the world. For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.

The end of the world can never
be reached by traveling.
But without reaching the end of the world,
there’s no release from suffering.

-

So an intelligent person, understanding the world,
has completed the spiritual journey, and gone to the end of the world.
A peaceful one, knowing the end of the world,
does not long for this world or the next.”

+

So an intelligent person, understanding the world,
has completed the spiritual journey, and gone to the end of the world.
A calm one, knowing the end of the world,
does not long for this world or the next.”

@@ -14728,11 +14732,11 @@

AN 5.72AN 5.73One Who Lives by the Teaching (1st) Paṭhamadhammavihārīsutta

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of ‘one who lives by the teaching’. How is a mendicant who lives by the teaching defined?”

-

“Mendicant, take a mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They spend their days studying that teaching. But they neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who studies a lot, not one who lives by the teaching.

-

Furthermore, a mendicant teaches Dhamma in detail to others as they learned and memorized it. They spend their days advocating that teaching. But they neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who advocates a lot, not one who lives by the teaching.

-

Furthermore, a mendicant recites the teaching in detail as they learned and memorized it. They spend their days reciting that teaching. But they neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who recites a lot, not one who lives by the teaching.

-

Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. They spend their days thinking about that teaching. But they neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who thinks a lot, not one who lives by the teaching.

-

Take a mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They don’t spend their days studying that teaching. They don’t neglect retreat, and they’re committed to internal serenity of heart. That’s how a mendicant is one who lives by the teaching.

+

“Mendicant, take a mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They spend too much time studying that teaching. They neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who studies a lot, not one who lives by the teaching.

+

Furthermore, a mendicant teaches Dhamma in detail to others as they learned and memorized it. They spend too much time advocating that teaching. They neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who advocates a lot, not one who lives by the teaching.

+

Furthermore, a mendicant recites the teaching in detail as they learned and memorized it. They spend too much time reciting that teaching. They neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who recites a lot, not one who lives by the teaching.

+

Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. They spend too much time thinking about that teaching. They neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who thinks a lot, not one who lives by the teaching.

+

Take a mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They don’t spend too much time studying that teaching. They don’t neglect retreat, and they’re committed to internal serenity of heart. That’s how a mendicant is one who lives by the teaching.

So, mendicant, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who recites a lot, the one who thinks a lot, and the one who lives by the teaching. Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

@@ -14907,14 +14911,14 @@

AN 5.89AN 5.90A Trainee (2nd) Dutiyasekhasutta

“These five things lead to the decline of a mendicant trainee. What five?

Firstly, a mendicant trainee has many duties and responsibilities, and is competent in many tasks. They neglect retreat, and are not committed to internal serenity of heart. This is the first thing that leads to the decline of a mendicant trainee.

-

Furthermore, a mendicant trainee spends their day doing trivial work. They neglect retreat, and are not committed to internal serenity of heart. This is the second thing that leads to the decline of a mendicant trainee.

+

Furthermore, a mendicant trainee spends too much time doing trivial work. They neglect retreat, and are not committed to internal serenity of heart. This is the second thing that leads to the decline of a mendicant trainee.

Furthermore, a mendicant trainee mixes closely with laypeople and renunciates, socializing inappropriately like a layperson. They neglect retreat, and are not committed to internal serenity of heart. This is the third thing that leads to the decline of a mendicant trainee.

Furthermore, a mendicant trainee enters the town at the wrong time, and returns too late in the day. They neglect retreat, and are not committed to internal serenity of heart. This is the fourth thing that leads to the decline of a mendicant trainee.

Furthermore, a mendicant trainee doesn’t get to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. They neglect retreat, and are not committed to internal serenity of heart. This is the fifth thing that leads to the decline of a mendicant trainee.

These five things lead to the decline of a mendicant trainee.

These five things don’t lead to the decline of a mendicant trainee. What five?

Firstly, a mendicant trainee doesn’t have many duties and responsibilities, even though they are competent in many tasks. They don’t neglect retreat, and are committed to internal serenity of heart. This is the first thing that doesn’t lead to the decline of a mendicant trainee.

-

Furthermore, a mendicant trainee doesn’t spend their day doing trivial work. They don’t neglect retreat, and are committed to internal serenity of heart. This is the second thing that doesn’t lead to the decline of a mendicant trainee.

+

Furthermore, a mendicant trainee doesn’t waste their day doing trivial work. They don’t neglect retreat, and are committed to internal serenity of heart. This is the second thing that doesn’t lead to the decline of a mendicant trainee.

Furthermore, a mendicant trainee doesn’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson. They don’t neglect retreat, and are committed to internal serenity of heart. This is the third thing that doesn’t lead to the decline of a mendicant trainee.

Furthermore, a mendicant trainee doesn’t enter the village too early or return too late in the day. They don’t neglect retreat, and are committed to internal serenity of heart. This is the fourth thing that doesn’t lead to the decline of a mendicant trainee.

Furthermore, a mendicant trainee gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. They don’t neglect retreat, and are committed to internal serenity of heart. This is the fifth thing that doesn't lead to the decline of a mendicant trainee.

@@ -15696,7 +15700,7 @@

AN 5.174

AN 5.175Outcaste Caṇḍālasutta

-

“Mendicants, a lay follower with five qualities is an outcaste, a stain, and a reject among lay followers. What five? They’re faithless. They’re unethical. They practice noisy, superstitious rites, believing in omens rather than deeds. They seek outside of the Buddhist community for those worthy of religious donations. And they make offerings there first. A lay follower with these five qualities is an outcaste, a stain, and a reject among lay followers.

+

“Mendicants, a lay follower with five qualities is an outcaste, a stain, and a reject among lay followers. What five? They’re faithless. They’re unethical. They follow boisterous superstitious rites, believing in omens rather than deeds. They seek outside of the Buddhist community for those worthy of religious donations. And they make offerings there first. A lay follower with these five qualities is an outcaste, a stain, and a reject among lay followers.

A lay follower with five qualities is a gem, a pink lotus, and a white lotus among lay followers. What five? They’re faithful. They’re ethical. They don’t practice noisy, superstitious rites, and believe in deeds rather than omens. They don’t seek outside of the Buddhist community for those worthy of religious donations. And they don’t make offerings there first. A lay follower with these five qualities is a gem, a pink lotus, and a white lotus among lay followers.”

@@ -17511,7 +17515,7 @@

AN 6.18What do you think, mendicants? Have you ever seen or heard of a butcher of sheep … a butcher of pigs … a butcher of poultry … or a deer-hunter selling deer which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?”

“No, sir.”

“Good, mendicants! I too have never seen or heard of such a thing. Why is that? Because when the deer are led to the slaughter he regards them with bad intentions.

-

By regarding even animals led to the slaughter with bad intentions you don’t get to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune. How much worse is someone who regards human beings brought to the slaughter with bad intentions! This will be for their lasting harm and suffering. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.”

+

By regarding even animals led to the slaughter with bad intentions he did not get to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune. How much worse is someone who regards human beings brought to the slaughter with bad intentions! This will be for their lasting harm and suffering. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.”

AN 6.19Mindfulness of Death (1st) Paṭhamamaraṇassatisutta

@@ -20111,7 +20115,7 @@

AN 7.61So you should train like this: ‘I will not approach families with my head swollen with vanity.’ That’s how you should train. What happens if a mendicant approaches families with a head swollen with vanity? Well, families have business to attend to, so people might not notice when a mendicant arrives. In that case the mendicant thinks: ‘Who on earth has turned this family against me? It seems they don’t like me any more.’ And so, because they don’t get anything they feel dismayed. Being dismayed, they become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion.

So you should train like this: ‘I won’t get into arguments.’ That’s how you should train. When there’s an argument, you can expect there’ll be lots of talking. When there’s lots of talking, people become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion. Moggallāna, I don’t praise all kinds of closeness. Nor do I criticize all kinds of closeness. I don’t praise closeness with laypeople and renunciates. I do praise closeness with those lodgings that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.”

When he said this, Venerable Moggallāna asked the Buddha, “Sir, how do you briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?”

-

“It’s when a mendicant has heard: ‘Nothing is worth insisting on.’ When a mendicant has heard that nothing is worth insisting on, they directly know all things. Directly knowing all things, they completely understand all things. Having completely understood all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they meditate observing impermanence, dispassion, cessation, and letting go in those feelings. Meditating in this way, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

+

“Take a mendicant who has heard: ‘Nothing is worth insisting on.’ When a mendicant has heard that nothing is worth insisting on, they directly know all things. Directly knowing all things, they completely understand all things. Completely understanding all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they meditate observing impermanence, dispassion, cessation, and letting go in those feelings. Meditating in this way, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ That’s how I briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.”

@@ -20453,11 +20457,11 @@

AN 7.90

AN 7.91A Noble One Ariyasutta

-

“Mendicants, it’s because seven foes have been slain that you become a noble one …”

+

“Mendicants, it’s because seven foes have been nobbled that you become a noble one …”

AN 7.92A Perfected One Arahāsutta

-

“Mendicants, it’s by being far from seven things that you become a perfected one. What seven? Identity view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit. It’s because of being far from these seven things that you become a perfected one.”

+

“Mendicants, it’s by being impeccably remote from seven things that you become a perfected one. What seven? Identity view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit. It’s because of being impeccably remote from these seven things that you become a perfected one.”

AN 7.93Bad Qualities Asaddhammasutta

@@ -21718,7 +21722,7 @@

AN 8.29There are these eight lost opportunities for spiritual practice.

Mendicants, there is just one opportunity for spiritual practice. What is that one? It’s when a Realized One has arisen in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said. This is the one opportunity for spiritual practice.

-

When you’ve gained the human state,
and the true teaching has been so well proclaimed,
if you don’t seize the moment
it’ll pass you by.

+

When you’ve gained the human state,
and the true teaching has been so well proclaimed,
those who don’t seize the moment
are wasting their time.

For many wrong times are spoken of,
which obstruct the path.
Only on rare occasions
do Realized Ones arise.

If you find yourself in their presence,
so hard to find in the world,
and if you’ve gained a human birth,
and the teaching of the Dhamma;
that’s enough to make an effort,
for a person who loves themselves.

How is the true teaching to be understood
so that the moment doesn’t pass you by?
For if you miss your moment
you’ll grieve when sent to hell.

@@ -23399,7 +23403,7 @@

AN 9.11Then Venerable Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, I have completed the rainy season residence at Sāvatthī. I wish to depart to wander the countryside.”

“Please, Sāriputta, go at your convenience.” Then Sāriputta got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

And then, not long after Sāriputta had left, a certain monk said to the Buddha, “Sir, Venerable Sāriputta attacked me and left without saying sorry.”

-

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

+

So the Buddha addressed one of the monks, “Please, monk, in my name tell Sāriputta that the teacher summons him.”

“Yes, sir,” that monk replied. He went to Sāriputta and said to him, “Reverend Sāriputta, the teacher summons you.”

“Yes, reverend,” Sāriputta replied.

Now at that time the venerables Mahāmoggallāna and Ānanda took a key and went from dwelling to dwelling, saying: “Come forth, venerables! Come forth, venerables! Now Venerable Sāriputta will roar his lion’s roar in the presence of the Buddha!”

@@ -24376,7 +24380,7 @@

The Book of the Tens

  • AN 10.45 -Entering a Royal Harem +Entering a Royal Compound Rājantepurappavesanasutta
    • @@ -26138,19 +26142,19 @@

    AN 10.44What five things should they establish in themselves? ‘I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate.’ These are the five things they should establish in themselves. A mendicant who wants to accuse another should first check these five things in themselves and establish these five things in themselves.”

    -

    AN 10.45Entering a Royal Harem Rājantepurappavesanasutta

    -

    “Mendicants, there are ten drawbacks to entering a royal harem. What ten?

    -

    Firstly, a king is sitting with his chief queen when a monk enters. When the queen sees the monk she smiles, or when the monk sees the queen he smiles. So the king thinks: ‘They’ve done it for sure, or they will do it.’ This is the first drawback of entering a royal harem.

    -

    Furthermore, a king has many duties, and much to do. He has sex with one of the women but doesn’t remember. She gets pregnant from that. So the king thinks: ‘No-one else has entered here, except for that monk. Could this be the monk’s doing?’ This is the second drawback of entering a royal harem.

    -

    Furthermore, a gem is lost somewhere in the royal harem. So the king thinks: ‘No-one else has entered here, except for that monk. Could this be the monk’s doing?’ This is the third drawback of entering a royal harem.

    -

    Furthermore, secret deliberations in the royal harem are leaked outside. So the king thinks: ‘No-one else has entered here, except for that monk. Could this be the monk’s doing?’ This is the fourth drawback of entering a royal harem.

    -

    Furthermore, in a royal harem, a father longs for their son, or a son longs for his father. They think: ‘No-one else has entered here, except for that monk. Could this be the monk’s doing?’ This is the fifth drawback of entering a royal harem.

    -

    Furthermore, the king promotes someone to a higher position. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the sixth drawback of entering a royal harem.

    -

    Furthermore, the king demotes someone to a lower position. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the seventh drawback of entering a royal harem.

    -

    Furthermore, the king dispatches the army at the wrong time. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the eighth drawback of entering a royal harem.

    -

    Furthermore, the king dispatches the army at the right time, but orders it to turn back while still on the road. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the ninth drawback of entering a royal harem.

    -

    Furthermore, in the royal harem there is a trampling of elephants, horses, and chariots, as well as arousing sights, sounds, smells, tastes, and touches that do not befit a monk. This is the tenth drawback of entering a royal harem.

    -

    These are the ten drawbacks of entering a royal harem.”

    +

    AN 10.45Entering a Royal Compound Rājantepurappavesanasutta

    +

    “Mendicants, there are ten drawbacks to entering a royal compound. What ten?

    +

    Firstly, a king is sitting with his chief queen when a monk enters. When the queen sees the monk she smiles, or when the monk sees the queen he smiles. So the king thinks: ‘They’ve done it for sure, or they will do it.’ This is the first drawback of entering a royal compound.

    +

    Furthermore, a king has many duties, and much to do. He has sex with one of the women but doesn’t remember. She gets pregnant from that. So the king thinks: ‘No-one else has entered here, except for that monk. Could this be the monk’s doing?’ This is the second drawback of entering a royal compound.

    +

    Furthermore, a gem is lost somewhere in the royal compound. So the king thinks: ‘No-one else has entered here, except for that monk. Could this be the monk’s doing?’ This is the third drawback of entering a royal compound.

    +

    Furthermore, secret deliberations in the royal compound are leaked outside. So the king thinks: ‘No-one else has entered here, except for that monk. Could this be the monk’s doing?’ This is the fourth drawback of entering a royal compound.

    +

    Furthermore, in a royal compound, a father longs for their son, or a son longs for his father. They think: ‘No-one else has entered here, except for that monk. Could this be the monk’s doing?’ This is the fifth drawback of entering a royal compound.

    +

    Furthermore, the king promotes someone to a higher position. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the sixth drawback of entering a royal compound.

    +

    Furthermore, the king demotes someone to a lower position. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the seventh drawback of entering a royal compound.

    +

    Furthermore, the king dispatches the army at the wrong time. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the eighth drawback of entering a royal compound.

    +

    Furthermore, the king dispatches the army at the right time, but orders it to turn back while still on the road. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the ninth drawback of entering a royal compound.

    +

    Furthermore, in the royal compound there is a trampling of elephants, horses, and chariots, as well as arousing sights, sounds, smells, tastes, and touches that do not befit a monk. This is the tenth drawback of entering a royal compound.

    +

    These are the ten drawbacks of entering a royal compound.”

    AN 10.46With the Sakyans Sakkasutta

    @@ -28576,7 +28580,7 @@

    About SuttaCentral Editions

    This edition -2023-10-16 01:24:19 +2023-10-30 01:21:18 Publication type