Dhamma Audio

The Siṁsapa Grove

The Siṁsapa Grove. Translated by Bhikkhu Bodhi On one occasion the Blessed One was dwelling at Kosambi in a siṁsapa grove. Then the Blessed One took up a few siṁsapa leaves in his hand and addressed the bhikkhus thus: “What do you think, bhikkhus, which is more numerous: these few siṁsapa leaves that I have taken up in my hand or those in the siṁsapa grove overhead?” “Venerable sir, the siṁsapa leaves that the Blessed One has taken up in his hand are few, but those in the siṁsapa grove overhead are numerous.” “So too, bhikkhus, the things I have directly known but have not taught you are numerous, while the things I have taught you are few. And why, bhikkhus, have I not taught those many things? Because they are unbeneficial, irrelevant to the fundamentals of the holy life, and do not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore I have not taught them. “And what, bhikkhus, have I taught? I have taught: ‘This is suffering’; I have taught: ‘This is the origin of suffering’; I have taught: ‘This is the cessation of suffering’; I have taught: ‘This is the way leading to the cessation of suffering.’ And why, bhikkhus, have I taught this? Because this is beneficial, relevant to the fundamentals of the holy life, and leads to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore I have taught this. “Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’” The Buddha's words/Sīsapāvanasutta Saṁyutta Nikāya 56.31

The Discourse on Teaching

The Discourse on Teaching This was said by the Blessed One, said by the Arahant, so I heard: ‘‘Bhikkhus, there are two discourses on Dhamma given by the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, in due course. Which two? ‘See evil as evil’—this is the first discourse on Dhamma; ‘Having seen evil as evil, become disgusted with it, dispassionate towards it, and liberated from it’—this is the second discourse on Dhamma. Bhikkhus, these two discourses on Dhamma are given by the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, in due course.’’ The Blessed One spoke this meaning. Therein it is said: ‘‘Behold the sequential teaching of the Buddha, the Tathāgata, who has compassion for all beings; And the two Dhammas declared by him. And see this evil as evil, and become dispassionate towards it; Then, with minds dispassionate, you will make an end of suffering.’’ This meaning was also spoken by the Blessed One, so I heard. The Buddha's words/desanāsutta

The Four Noble Truths

The Four Noble Truths. Translated by Bhikkhu Bodhi “Bhikkhus, there are these Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering. “And what, bhikkhus, is the noble truth of suffering? It should be said: the five aggregates subject to clinging; that is, the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. This is called the noble truth of suffering. “And what, bhikkhus, is the noble truth of the origin of suffering? It is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination. This is called the noble truth of the origin of suffering. “And what, bhikkhus, is the noble truth of the cessation of suffering? It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, nonreliance on it. This is called the noble truth of the cessation of suffering. “And what, bhikkhus, is the noble truth of the way leading to the cessation of suffering? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the noble truth of the way leading to the cessation of suffering. “These, bhikkhus, are the Four Noble Truths. “Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’” Khandhasutta SN 56.13

The Inscription

The Inscription. “Bhikkhus, these three types of individuals exist, are found in the world. Which three? The individual like an inscription on rock, the individual like an inscription on earth, the individual like an inscription on water. And which, bhikkhus, is the individual like an inscription on rock? Here, bhikkhus, a certain individual frequently gets angry. And that anger of his persists for a long time. Just as, bhikkhus, an inscription on rock is not quickly erased by wind or water, but lasts for a long time; even so, bhikkhus, a certain individual here frequently gets angry. And that anger of his persists for a long time. This, bhikkhus, is called the individual like an inscription on rock. “And which, bhikkhus, is the individual like an inscription on earth? Here, bhikkhus, a certain individual frequently gets angry. And that anger of his does not persist for a long time. Just as, bhikkhus, an inscription on earth is quickly erased by wind or water, it does not last for a long time; even so, bhikkhus, a certain individual here frequently gets angry. And that anger of his does not persist for a long time. This, bhikkhus, is called the individual like an inscription on earth. “And which, bhikkhus, is the individual like an inscription on water? Here, bhikkhus, a certain individual, even when spoken to harshly, even when spoken to roughly, even when spoken to disagreeably, still reconciles, still unites, still becomes agreeable. Just as, bhikkhus, a line on water quickly disappears and does not remain long; even so, bhikkhus, a certain individual here, though spoken to harshly, roughly, or disagreeably, still reconciles, unites, and becomes agreeable. This, bhikkhus, is called a person like a line on water. These three individuals, bhikkhus, exist and are found in the world. The Buddha's words/Lekhasutta.

The Discourse to Dhanañjāni

Dhanañjānisutta — The Discourse to Dhanañjāni Thus have I heard: At one time the Blessed One was staying in Rājagaha, in the Bamboo Grove, at the Squirrels’ Feeding Place. Now at that time, a brahmin woman named Dhanañjāni, of the Bhāradvāja clan, had firm faith in the Buddha, the Dhamma, and the Saṅgha. Then the brahmin woman Dhanañjāni, while serving food to the brahmin of the Bhāradvāja clan, stumbled and three times uttered an exclamation of joy: “Homage to the Blessed One, the Arahant, the Perfectly Self-Awakened One; Homage to the Blessed One, the Arahant, the Perfectly Self-Awakened One; Homage to the Blessed One, the Arahant, the Perfectly Self-Awakened One.” When this was said, the brahmin of the Bhāradvāja clan said to Dhanañjāni the brahmin woman, “This low-caste woman, just like this, for any reason at all, speaks in praise of that shaven-headed ascetic. Now, you low-caste woman, I will find fault with that teacher of yours.” “Brahmin, I do not see anyone in the world with its devas, Māras, and Brahmās, among the generation of ascetics, brahmins, devas, and humans, who could find fault with that Blessed One, the Arahant, the Perfectly Self-Awakened One. But, brahmin, you go, and having gone, you will find out.” Then the brahmin of the Bhāradvāja clan, angry and displeased, went to where the Blessed One was; having approached, he exchanged greetings with the Blessed One. Having exchanged courteous and amiable talk, he sat down to one side. As he sat to one side, the brahmin of the Bhāradvāja clan addressed the Blessed One with a verse: “Having cut off what does one sleep happily? Having cut off what does one not grieve? The slaying of which single dhamma do you commend, Gotama?” “Having cut off anger one sleeps happily; having cut off anger one does not grieve; O brahmin, the noble ones praise the slaying of anger, whose root is poisonous, whose tip is sweet. For having cut it off, one does not grieve.” When this was said, the brahmin of the Bhāradvāja clan said to the Blessed One: “Excellent, good Gotama, excellent, good Gotama! Just as, good Gotama, one might set upright what was overturned, or uncover what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness so that those with eyes may see forms; even so has the Dhamma been made clear in many ways by the good Gotama. I go for refuge to the Blessed Gotama, to the Dhamma, and to the Bhikkhu Saṅgha. May I receive the going forth in the presence of the good Gotama, may I receive the full ordination.” And the brahmin of the Bhāradvāja clan received the going forth in the presence of the Blessed One; he received the full ordination. Not long after his full ordination, Venerable Bhāradvāja, dwelling alone, secluded, diligent, ardent, and resolute, in no long time, by realizing it for himself with direct knowledge, here and now entered upon and abode in that unsurpassed goal of the holy life, for the sake of which clansmen rightly go forth from home into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what was to be done has been done, there is no more for this state of being.” And Venerable Bhāradvāja became one of the Arahants.