How to Read the Suttas: The Buddha’s Teachings on Listening to the Dhamma

Types of listeners

One Who Understands Immediately

“Mendicants, these four people are found in the world. What four? One who understands immediately, one who understands after detailed explanation, one who needs personal training, and one who merely learns by rote. These are the four people found in the world.”

The Buddha, An 4:133

suttacentral.net/an4.133/en/sujato

Patients

“These three patients are found in the world. What three? In some cases a patient won’t recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

In some cases a patient will recover from an illness, regardless of whether or not they get suitable food or medicines, and a capable carer.

In some cases a patient can recover from an illness, but only if they get suitable food and medicines, and a capable carer, and not if they don’t get these things.

Now, it’s for the sake of the last patient—who will recover only if they get suitable food and medicines, and a capable carer—that food, medicines, and a carer are prescribed. But also, for the sake of this patient, the other patients should be looked after. These are the three kinds of patients found in the world.

In the same way, these three people similar to patients are found among the mendicants. What three? Some people don’t enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people do enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims, and not when they don’t get those things.

Now, it’s for the sake of this last person—who can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims—that teaching the Dhamma is prescribed. But also, for the sake of this person, the other people should be taught Dhamma. These are the three people similar to patients found in the world.”

The Buddha, AN 3:22

suttacentral.net/an3.22/en/sujato

Upside-down

“These three kinds of people are found in the world. What three? One with upside-down wisdom, one with wisdom on their lap, and one with wide wisdom. And who is the person with upside-down wisdom? It’s someone who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. But even while sitting there, that person doesn’t pay attention to the beginning, middle, or end of the discussion. And when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion. It’s like when a pot full of water is tipped over, so the water drains out and doesn’t stay. In the same way, someone often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. But even while sitting there, that person doesn’t pay attention to the discussion in the beginning, middle, or end. And when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion. This is called a person with upside-down wisdom.

And who is the person with wisdom on their lap? It’s someone who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person pays attention to the discussion in the beginning, middle, and end. But when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion. It’s like a person who has different kinds of food crammed on their lap— such as sesame, rice, sweets, or jujube— so that if they get up from the seat without mindfulness, everything gets scattered. In the same way, someone often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person pays attention to the discussion in the beginning, middle, and end. But when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion. This is called a person with wisdom on their lap.

And who is the person with wide wisdom? It’s someone who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person pays attention to the discussion in the beginning, middle, and end. And when they get up from their seat, they continue to pay attention to the beginning, middle, or end of the discussion. It’s like when a pot full of water is set straight, so the water stays and doesn’t drain out. In the same way, someone often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person pays attention to the discussion in the beginning, middle, and end. And when they get up from their seat, they continue to pay attention to the beginning, middle, or end of the discussion. This is called a person with wide wisdom. These are the three kinds of people found in the world.”

“A person with upside-down wisdom,
is stupid and inattentive,
and even if they frequently
go into the mendicants’ presence,

such a person can’t learn
the beginning, middle, or end
of the discussion,
for their wisdom is lacking.

The person with wisdom on their lap
is better than that, it’s said;
but even if they frequently
go into the mendicants’ presence,

such a person can only learn
the beginning, middle, and end
while sitting in that place;
but they’ve only grasped the phrasing,
for when they get up their understanding fails,
and what they’ve learned is lost.

The person with wide wisdom
is better than that, it’s said;
and if they, too, frequently
go into the mendicants’ presence,

such a person can learn
the beginning, middle, and end
while sitting in that place;
and when they’ve grasped the phrasing,

they remember it with the best of intentions.
That peaceful-hearted person,
practicing in line with the teaching,
would make an end of suffering.”

The Buddha, AN 3:30

suttacentral.net/an3.30/en/sujato

Topics of Discussion

“There are, mendicants, these three topics of discussion. What three? You might discuss the past: ‘That is how it was in the past.’ You might discuss the future: ‘That is how it will be in the future.’ Or you might discuss the present: ‘This is how it is at present.’

You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion. When a person is asked a question, if it needs to be answered with a generalization and they don’t answer it generally; or if it needs analysis and they answer without analyzing it; or if it needs a counter-question and they answer without a counter-question; or if it should be set aside and they don’t set it aside, then that person is not competent to hold a discussion. When a person is asked a question, if it needs to be answered with a generalization and they answer it generally; or if it needs analysis and they answer after analyzing it; or if it needs a counter-question and they answer with a counter-question; or if it should be set aside and they set it aside, then that person is competent to hold a discussion.

You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion. When a person is asked a question, if they’re not consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is not competent to hold a discussion. When a person is asked a question, if they are consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is competent to hold a discussion.

You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion. When a person is asked a question, if they dodge the issue; distract the discussion with irrelevant points; or display irritation, hate, and bitterness, then that person is not competent to hold a discussion. When a person is asked a question, if they don’t dodge the issue; distract the discussion with irrelevant points; or display irritation, hate, and bitterness, then that person is competent to hold a discussion.

You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion. When a person is asked a question, if they intimidate, crush, mock, or seize on trivial flaws, then that person is not competent to hold a discussion. When a person is asked a question, if they don’t intimidate, crush, mock, or seize on trivial flaws, then that person is competent to hold a discussion.

You can know whether or not a person has what’s required by seeing how they take part in a discussion. If they listen well they have what’s required; if they don’t listen well they don’t have what’s required. Someone who has what’s required has insight into one thing, completely understands one thing, gives up one thing, and realizes one thing— and then they experience complete freedom. This is the purpose of discussion, consultation, the requirements, and listening well, that is, the liberation of the mind by not grasping.

“Those who converse with hostility,
too sure of themselves, arrogant,
ignoble, attacking virtues,
they look for flaws in each other.

They rejoice together when their opponent
speaks poorly and makes a mistake,
becoming confused and defeated—
but the noble ones don’t discuss like this.

If an astute person wants to hold a discussion
connected with the teaching and its meaning—
the kind of discussion that noble ones hold—
then that astute person should start the discussion,

knowing when the time is right,
neither hostile nor arrogant.
Not over-excited,
contemptuous, or aggressive,

or with a mind full of jealousy,
they’d speak from what they rightly know.
They agree with what was well spoken,
without criticizing what was poorly said.

They’d not persist in finding faults,
nor seize on trivial flaws,
neither intimidating nor crushing the other,
nor would they speak with sly implications.

Good people consult
for the sake of knowledge and clarity.
That’s how the noble ones consult,
this is a noble consultation.
Knowing this, an intelligent person
would consult without arrogance.”

The Buddha, AN 3:67

suttacentral.net/an3.67/en/sujato

Liking Sights

“Mendicants, gods and humans like sights, they love them and enjoy them. But when sights perish, fade away, and cease, gods and humans live in suffering. Gods and humans like sounds … smells … tastes … touches … thoughts, they love them and enjoy them. But when thoughts perish, fade away, and cease, gods and humans live in suffering. The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them. When sights perish, fade away, and cease, the Realized One lives happily. The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sounds … smells … tastes … touches … thoughts, so he doesn’t like, love, or enjoy them. When thoughts perish, fade away, and cease, the Realized One lives happily.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Sights, sounds, tastes, smells,
touches and thoughts, the lot of them—
they’re likable, desirable, and pleasurable
as long as you can say that they exist.

In all the world with its gods,
this is reckoned as happiness.
And where they cease
is reckoned as suffering.

The noble ones have seen that happiness
is the cessation of identity.
Those who see
contradict the whole world.

What others say is happiness
the noble ones say is suffering.
What others say is suffering
the noble ones say is happiness.

See, this teaching is hard to understand,
it confuses the ignorant.
Those who don’t see are closed off;
for them, all is blind darkness.

But those who see are open;
for the good, it is light.
Though it’s right there, the unskilled fools
don’t understand the teaching.

They’re mired in desire to be reborn,
flowing along the stream of lives,
mired in Māra’s domain:
this teaching isn’t easy for them to understand.

Who, apart from the noble ones,
is qualified to understand this state?
When they’ve rightly understood it,
they’re extinguished without defilements.”

The Buddha, SN 35.136

suttacentral.net/sn35.136/en/sujato

Few

“Just as, mendicants, in India the delightful parks, woods, meadows, and lotus ponds are few, while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; so too the sentient beings who get to hear the teaching and training proclaimed by a Realized One are few, while those sentient beings who don’t get to hear the teaching and training proclaimed by a Realized One are many.

… so too the sentient beings who remember the teachings they hear are few, while those who don’t remember the teachings are many.

… so too the sentient beings who examine the meaning of the teachings they have memorized are few, while those who don’t examine the meaning of the teachings are many.

… so too the sentient beings who understand the meaning and the teaching and practice accordingly are few, while those who understand the meaning and the teaching but don’t practice accordingly are many.

The Buddha AN 1:338–41

suttacentral.net/an1.333-377/en/sujato

The Simile of the Field

At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove. Then Asibandhaka’s son the chief went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, doesn’t the Buddha live full of compassion for all living beings?” “Yes, chief.” “Well, sir, why exactly do you teach some people thoroughly and others less thoroughly?” “Well then, chief, I’ll ask you about this in return, and you can answer as you like. What do you think? Suppose a farmer has three fields: one’s good, one’s average, and one’s poor—bad ground of sand and salt. What do you think? When that farmer wants to plant seeds, where would he first plant them: the good field, the average one, or the poor one?” “Sir, he’d plant them first in the best field, then the average, then he may or may not plant seed in the poor field. Why is that? Because at least it can be fodder for the cattle.”

“To me, the monks and nuns are like the good field. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge. To me, the laymen and laywomen are like the average field. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge. To me, the ascetics, brahmins, and wanderers who follow other paths are like the poor field, the bad ground of sand and salt. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.

Suppose a person had three water jars: one that’s uncracked and nonporous; one that’s uncracked but porous; and one that’s cracked and porous. What do you think? When that person wants to store water, where would they first store it: in the jar that’s uncracked and nonporous, the one that’s uncracked but porous, or the one that’s cracked and porous?” “Sir, they’d store water first in the jar that’s uncracked and nonporous, then the one that’s uncracked but porous, then they may or may not store water in the one that’s cracked and porous. Why is that? Because at least it can be used for washing the dishes.”

“To me, the monks and nuns are like the water jar that’s uncracked and nonporous. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge. To me, the laymen and laywomen are like the water jar that’s uncracked but porous. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge. To me, the ascetics, brahmins, and wanderers who follow other paths are like the water jar that’s cracked and porous. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.”

When he said this, Asibandhaka’s son the chief said to the Buddha: “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

The Buddha, SN 42:7

suttacentral.net/sn42.7/en/sujato

Assemblies

“There are, mendicants, these two assemblies. What two? An assembly educated in fancy talk, not in questioning, and an assembly educated in questioning, not in fancy talk. And what is an assembly educated in fancy talk, not in questioning? It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those teachings are worth learning and memorizing. But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They pay attention and apply their minds to understand them, and they think those teachings are worth learning and memorizing. But when they’ve learned those teachings they don’t question or examine each other, saying: ‘Why does it say this? What does that mean?’ So they don’t clarify what is unclear, or reveal what is obscure, or dispel doubt regarding the many doubtful matters. This is called an assembly educated in fancy talk, not in questioning.

And what is an assembly educated in questioning, not in fancy talk? It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those teachings are worth learning and memorizing. But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do want to listen. They pay attention and apply their minds to understand them, and they think those teachings are worth learning and memorizing. And when they’ve learned those teachings they question and examine each other, saying: ‘Why does it say this? What does that mean?’ So they clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is called an assembly educated in questioning, not in fancy talk. These are the two assemblies. The better of these two assemblies is the assembly educated in questioning, not in fancy talk.”

The Buddha, AN 2:47

suttacentral.net/an2.42-51/en/sujato

Asking Questions

The Longer Discourse on the Cowherd

And how does a mendicant know the ford? It’s when from time to time a mendicant goes up to those mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the Vinaya, and the outlines—and asks them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. That’s how a mendicant knows the ford.

The Buddha, from MN 33

suttacentral.net/mn33/en/sujato#sc22

A Shopkeeper

“Mendicants, a shopkeeper who has three factors soon acquires great and abundant wealth. What three? It’s when a shopkeeper sees clearly, is responsible, and has supporters. And how does a shopkeeper see clearly? It’s when a shopkeeper knows of a product: ‘This product is bought at this price and is selling at this price. With this much investment, it’ll bring this much profit.’ That’s how a shopkeeper sees clearly.

And how is a shopkeeper responsible? It’s when a shopkeeper is an expert in buying and selling products. That’s how a shopkeeper is responsible.

And how does a shopkeeper have supporters? It’s when rich, affluent, and wealthy householders or householder’s children know of him: ‘This good shopkeeper keeps an eye out and is responsible. They are capable of providing for their wife and children, and paying us back from time to time.’ They deposit money with the shopkeeper, saying: ‘With this, friend shopkeeper, earn money to raise your wife and children, and pay us back from time to time.’ That’s how a shopkeeper has supporters. A shopkeeper who has these three factors soon acquires great and abundant wealth.

In the same way, a mendicant who has three factors soon acquires great and abundant qualities. What three? It’s when a mendicant sees clearly, is responsible, and has supporters. And how does a mendicant see clearly? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a mendicant sees clearly.

And how is a mendicant responsible? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, firmly applied, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is responsible.

And how does a mendicant have supporters? It’s when from time to time a mendicant goes up to those mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the Vinaya, and the outlines—and asks them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. That’s how a mendicant has supporters. A mendicant who has these three factors soon acquires great and abundant qualities.

The Buddha, AN 3:20

suttacentral.net/an3.20/en/sujato

Improper

“A fool is known by three things. What three? They ask a question improperly. They answer a question improperly. And when someone else answers a question properly—with well-rounded, coherent, and relevant words and phrases—they disagree with it. These are the three things by which a fool is known.

… An astute person is known by three things. What three? They ask a question properly. They answer a question properly. And when someone else answers a question properly—with well-rounded, coherent, and relevant words and phrases—they agree with it. These are the three things by which an astute person is known. So you should train …”

The Buddha, AN 3:5

suttacentral.net/an3.5/en/sujato

Asking Questions

There Venerable Sāriputta addressed the mendicants: … “Whoever asks a question of another, does so for one or other of these five reasons. What five? Someone asks a question of another from stupidity and folly. Or they ask from wicked desires, being naturally full of desires. Or they ask in order to disparage. Or they ask wanting to understand. Or they ask with the thought, ‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’ Whoever asks a question of another, does so for one or other of these five reasons. As for myself, I ask with the thought, ‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’”

AN 5.165

suttacentral.net/an5.165/en/sujato

Learning

Remembering What You’ve Learned

“Mendicants, a mendicant cultivating mindfulness of breathing who has five things will soon penetrate the unshakable. What five? It’s when a mendicant has few requirements and duties, and is easily looked after and contented with life’s necessities. They eat little, not devoted to filling their stomach. They are rarely drowsy, and are committed to wakefulness. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. They review the extent of their mind’s freedom. A mendicant cultivating mindfulness of breathing who has these five things will soon penetrate the unshakable.”

The Buddha, AN 5.96

suttacentral.net/an5.96/en/sujato

A Little Learning

“Mendicants, these four people are found in the world. What four? A person may have:

1. Little learning and not get the point of learning.
2. Little learning but get the point of learning.
3. Much learning but not get the point of learning.
4. Much learning and get the point of learning.

And how has a person learned little and not get the point of learning? It’s when a person has learned little of the statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. And with the little they’ve learned, they understand neither the meaning nor the text, nor do they practice in line with the teaching. That’s how a person has learned little and doesn’t get the point of learning.

And how has a person learned little but gets the point of learning? It’s when a person has learned little of the statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. But with the little they’ve learned, they understand the meaning and the text, and they practice in line with the teaching. That’s how a person has learned little but gets the point of learning.

And how has a person learned much but not get the point of learning? It’s when a person has learned much of the statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. But even though they’ve learned much, they understand neither the meaning nor the text, nor do they practice in line with the teaching. That’s how a person has learned much but doesn’t get the point of learning.

And how has a person learned much and gets the point of learning? It’s when a person has learned much of the statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. And with the large amount they’ve learned, they understand the meaning and the text, and they practice in line with the teaching. That’s how a person has learned much and gets the point of learning. These are the four people found in the world.

If you don’t learn much,
and aren’t steady in ethics,
they’ll criticize you on both counts,
for your ethics and your learning.

If you don’t learn much,
and you are steady in ethics,
they’ll praise your ethical conduct,
since your learning has succeeded.

If you learn much,
but aren’t steady in ethics,
they’ll criticize your ethical conduct,
for your learning hasn’t succeeded.

If you learn much,
and you are steady in ethics,
they’ll praise you on both counts,
for your ethics and your learning.

A wise disciple of the Buddha
who has much learning, and has memorized the teachings,
is like a coin of mountain gold.
Who is worthy of criticizing them?
Even the gods praise them,
and by Brahmā, too, they’re praised.”

The Buddha, AN 4.6

suttacentral.net/an4.6/en/sujato

Approach

Then one of the mendicants went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, what leads the world on? What drags it around? What arises and takes control?”

“Good, good, mendicant! Your approach and articulation are excellent, and it’s a good question. For you asked: ‘What leads the world on? What drags it around? What arises and takes control?’” “Yes, sir.” “Mendicant, the mind leads the world on. The mind drags it around. When the mind arises, it takes control.”

Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question: “Sir, they speak of ‘a learned memorizer of the teaching’. How is a learned memorizer of the teaching defined?”

“Good, good, mendicant! Your approach and articulation are excellent, and it’s a good question. … I have taught many teachings: statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. But if anyone understands the meaning and the text of even a four-line verse, and if they practice in line with that teaching, they’re qualified to be called a ‘learned memorizer of the teaching’.”

Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question: “Sir, they speak of ‘a learned person with penetrating wisdom’. How is a learned person with penetrating wisdom defined?”

“Good, good, mendicant! Your approach and articulation are excellent, and it’s a good question. … Take a mendicant who has heard: ‘This is suffering.’ They see what it means with penetrating wisdom. They’ve heard: ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ They see what it means with penetrating wisdom. That’s how a person is learned, with penetrating wisdom.”

Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question: “Sir, they speak of ‘an astute person with great wisdom’. How is an astute person with great wisdom defined?”

“Good, good, mendicant! Your approach and articulation are excellent, and it’s a good question. … An astute person with great wisdom is one who has no intention to hurt themselves, or to hurt others, or to hurt both. When they think, they only think of the benefit for themselves, for others, for both, and for the whole world. That’s how a person is astute, with great wisdom.”

The Buddha, AN 4.186

suttacentral.net/an4.186/en/sujato

Wealth in Detail

“Mendicants, there are these seven kinds of wealth. What seven? The wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom.

And what is the wealth of faith? It’s when a noble disciple has faith in the Realized One’s awakening … This is called the wealth of faith.

And what is the wealth of ethical conduct? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, use speech that’s false, divisive, harsh, or nonsensical, or consume alcoholic drinks that cause negligence. This is called the wealth of ethical conduct.

And what is the wealth of conscience? It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities. This is called the wealth of conscience.

And what is the wealth of prudence? It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to the acquiring of any bad, unskillful qualities. This is called the wealth of prudence.

And what is the wealth of learning? It’s when a noble disciple is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically. This is called the wealth of learning.

And what is the wealth of generosity? It’s when a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called the wealth of generosity.

And what is the wealth of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the wealth of wisdom.

These are the seven kinds of wealth.”

“Faith and ethical conduct are kinds of wealth,
as are conscience and prudence,
learning and generosity,
and wisdom is the seventh kind of wealth.

When a woman or man
has these kinds of wealth,
they’re said to be prosperous,
their life is not in vain.

And so an intelligent person,
remembering the Buddha’s instructions,
should be committed to faith and ethical conduct,
confidence, and seeing the truth.”

The Buddha, AN 7.6

suttacentral.net/an7.6/en/sujato

Advice

Near Rājagaha, in the Bamboo Grove. Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Kassapa, advise the mendicants! Give them a Dhamma talk! Either you or I should advise the mendicants and give them a Dhamma talk.”

“Sir, the mendicants these days are hard to correct, having qualities that make them hard to correct. They’re impatient, and don’t take instruction respectfully. Take the monk called Bhaṇḍa, Ānanda’s pupil. He’s been competing in studies with the monk called Abhiñjika, Anuruddha’s pupil. They say: ‘Come on, monk, who can recite more? Who can recite better? Who can recite longer?’”

So the Buddha said to a certain monk: “Please, monk, in my name tell the monk called Bhaṇḍa, Ānanda’s pupil, and the monk called Abhiñjika, Anuruddha’s pupil that the teacher summons them.” “Yes, sir,” that monk replied. He went to those monks and said: “Venerables, the teacher summons you.”

“Yes, reverend,” those monks replied. They went to the Buddha, bowed, and sat down to one side. The Buddha said to them: “Is it really true, monks, that you’ve been competing in studies, saying: ‘Come on, monk, who can recite more? Who can recite better? Who can recite longer?’” “Yes, sir.” “Have you ever known me to teach the Dhamma like this: ‘Please mendicants, compete in studies to see who can recite more and better and longer’?” “No, sir.” “If you’ve never known me to teach the Dhamma like this, then what exactly do you know and see, you foolish men, that after going forth in such a well explained teaching and training you’d compete in studies to see who can recite more and better and longer?”

Then those monks bowed with their heads at the Buddha’s feet and said: “We have made a mistake, sir. It was foolish, stupid, and unskillful of us in that after going forth in such a well explained teaching and training we competed in studies to see who can recite more and better and longer. Please, sir, accept our mistake for what it is, so we will restrain ourselves in future.”

“Indeed, monks, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

SN 16.6

suttacentral.net/sn16.6/en/sujato

What should happen when we listen

The Longer Discourse on the Cowherd

And how does a mendicant not know satisfaction? It’s when a mendicant, when the teaching and training proclaimed by the Realized One are being taught, finds no joy in the meaning and the teaching, and finds no joy connected with the teaching. That’s how a mendicant doesn’t know satisfaction.

The Buddha, from MN 33

suttacentral.net/mn33/en/sujato#sc9

The Mendicants of Kosambi

Furthermore, a noble disciple reflects: ‘Do I have the same strength as a person accomplished in view?’ And what, mendicants, is the strength of a person accomplished in view? The strength of a person accomplished in view is that, when the teaching and training proclaimed by the Realized One are being taught, they pay attention, focus, concentrate wholeheartedly, and listen well. They understand: ‘I have the same strength as a person accomplished in view.’ This is their sixth knowledge …

The Buddha, from MN 48

suttacentral.net/mn48/en/sujato#sc15

A Royal Elephant

“Mendicants, a royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. What four? A royal bull elephant listens, destroys, endures, and goes fast.

And how does a royal bull elephant listen? It’s when a royal bull elephant pays attention, focuses, directs its whole mind, and listens well to whatever task the elephant trainer has it do, whether or not it has done it before. That’s how a royal bull elephant listens.

And how does a royal bull elephant destroy? It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers. That’s how a royal bull elephant destroys.

And how does a royal bull elephant endure? It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. That’s how a royal bull elephant endures.

And how does a royal bull elephant go fast? It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it, whether or not it has been there before. That’s how a royal bull elephant goes fast. A royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.

In the same way, a mendicant with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What four? A mendicant listens, destroys, endures, and goes fast.

And how does a mendicant listen? It’s when a mendicant pays attention, focuses, concentrates wholeheartedly, and listens well when the teaching and training proclaimed by a Realized One is being taught. That’s how a mendicant listens.

And how does a mendicant destroy? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and exterminate them. That’s how a mendicant destroys.

And how does a mendicant endure? It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and they put up with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening. That’s how a mendicant endures.

And how does a mendicant go fast? It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. That’s how a mendicant goes fast. A mendicant with these four factors … is a supreme field of merit for the world.”

The Buddha, from AN 4:114

suttacentral.net/an4.114/en/sujato

The Longer Discourse With Māluṅkya

There is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice. 8Suppose there was a large tree standing with heartwood. It is possible to cut out the heartwood after having cut through the bark and the softwood. In the same way, there is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice. Suppose the river Ganges was full to the brim so a crow could drink from it. Then along comes a feeble person, who thinks: ‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’ But they’re not able to do so. In the same way, when the Dhamma is being taught for the cessation of identity view, someone whose mind isn’t eager, confident, steady, and decided should be regarded as being like that feeble person. Suppose the river Ganges was full to the brim so a crow could drink from it. Then along comes a strong person, who thinks: ‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’ And they are able to do so. In the same way, when the Dhamma is being taught for the cessation of identity view, someone whose mind is eager, confident, steady, and decided should be regarded as being like that strong person.

The Buddha, from MN 64

suttacentral.net/mn64/en/sujato

Who should we listen to

The Shorter Discourse on the Cowherd

Mendicants, I am skilled in this world and the other world, skilled in Māra’s domain and its opposite, and skilled in Death’s domain and its opposite. If anyone thinks I am worth listening to and trusting, it will be for their lasting welfare and happiness.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“This world and the other world

have been clearly explained by one who knows;
as well as Māra’s reach,
and what’s out of Death’s reach.

Directly knowing the whole world,
the Buddha who understands
has flung open the door of the deathless,
for realizing the sanctuary, extinguishment.

The Wicked One’s stream has been breasted,
it’s smashed and gutted.
Be full of joy, mendicants,
set your heart on the sanctuary!”

The Buddha, MN 34

suttacentral.net/mn34/en/sujato

Dharma as a Boat

As devas do venerate their lord, Indra king,
so likewise to that person from whom one knows Dharma,
respected, clear-minded, and very learned too,
that teacher makes manifest the words of the Dharma.

This having considered then, the wise person,
while practising Dharma according with Dharma,
becomes learned, intelligent, subtle-minded too,
by diligently dwelling with one who is Such.

But by following the foolish, inferior fellow,
who’s not found Dharma’s goal, while envious of others,
to death one will come before Dharma knowing,
not having crossed over (the river of doubts).

Just as a person going into a river
swollen in flood and very swiftly flowing,
would be carried away by the force of the current—
then how can this person help others across?

So it’s the same with the unpractised person,
who knows not the Dharma as explained by the wise,
without knowledge profound, not crossed over doubting:
how could this person cause others to Know?

But one who does on a strong boat embark,
furnished with oars and rudder complete,
as skilled in the means, with wisdom as well,
that one can take so many others across.

Of mind developed deeply, one who Knows truly,
one of great learning, or unshakeable Dharma,
other people can lead who possess the capacity
to listen attentively and penetrate deeply.

Therefore be sure to frequent a True person,
an intelligent one who is of great learning,
realized in the meaning, practised on the Path,
a Knower of Dharma attained to the Bliss.

The Buddha, Snp 2.8, trans. Laurence Khantipalo Mills

suttacentral.net/snp2.8/en/mills

How to listen

Obstacles

“Mendicants, there are these five obstacles and hindrances, corruptions of the heart that weaken wisdom. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five obstacles and hindrances, corruptions of the heart that weaken wisdom.

There are these seven awakening factors that are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.

Mendicants, sometimes a mendicant pays attention, focuses, concentrates, and listens well to the teaching. At such a time the five hindrances are absent, and the seven awakening factors are developed to perfection.

What are the five hindrances that are absent? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five hindrances that are absent.

And what are the seven awakening factors that are developed to perfection? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors that are developed to perfection. Sometimes a mendicant pays attention, focuses, concentrates, and listens well to the teaching. At such a time the five hindrances are absent, and the seven awakening factors are developed to perfection.”

The Buddha, SN 46:38

suttacentral.net/sn46.38/en/sujato

Bad Listening

Inevitability Regarding the Right Path 1

“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What five? They disparage the talk, the speaker, or themselves. They listen with distracted and scattered mind. They attend improperly. Someone with these five qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.

Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What five? They don’t disparage the talk, the speaker, or themselves. They listen with undistracted and unified mind. They attend properly. Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”

The Buddha, AN 5:151

suttacentral.net/an5.151/en/sujato

Inevitability Regarding the Right Path 2

“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What five? They disparage the talk, the speaker, or themselves. They’re witless, dull, and stupid. They think they know what they don’t know. Someone with these five qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.

Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What five? They don’t disparage the talk, the speaker, or themselves. They’re wise, not dull and stupid. They don’t think they know what they don’t know. Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”

The Buddha, AN 5:152

suttacentral.net/an5.152/en/sujato

Inevitability Regarding the Right Path 3

“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What five? They listen to the teaching bent only on putting it down. They listen to the teaching with a hostile, fault-finding mind. They’re antagonistic to the teacher, planning to attack them. They’re witless, dull, and stupid. And they think they know what they don’t know. Someone with these five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching.

Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What five? They don’t listen to the teaching bent only on putting it down. They don’t listen to the teaching with a hostile, fault-finding mind. They’re not antagonistic to the teacher, and not planning to attack them. They’re wise, not dull and stupid. And they don’t think they know what they don’t know. Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”

The Buddha, AN 5:153

suttacentral.net/an5.153/en/sujato

Obstacles

“Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What six? They’re obstructed by deeds, defilements, or results. And they’re faithless, unenthusiastic, and witless. Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.

Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What six? They’re not obstructed by deeds, defilements, or results. And they’re faithful, enthusiastic, and wise. Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”

The Buddha, AN 6:86

suttacentral.net/an6.86/en/sujato

A Murderer

“Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What six? They murder their mother or father or a perfected one. They maliciously shed the blood of a Realized One. They cause a schism in the Saṅgha. They’re witless, dull, and stupid. Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.

Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What six? They don’t murder their mother or father or a perfected one. They don’t maliciously shed the blood of a Realized One. They don’t cause a schism in the Saṅgha. They’re not witless, dull, and stupid. Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”

The Buddha, AN 6:87

suttacentral.net/an6.87/en/sujato

Wanting to Listen

“Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What six? When the teaching and practice proclaimed by the Realized One is being taught they don’t want to listen. They don’t pay attention or apply their mind to understand them. They learn the incorrect meaning and reject the correct meaning. They accept views that contradict the teaching. Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.

Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What six? When the teaching and practice proclaimed by the Realized One is being taught they want to listen. They pay attention and apply their mind to understand them. They learn the correct meaning and reject the incorrect meaning. They accept views that agree with the teaching. Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”

The Buddha, AN 6:88

suttacentral.net/an6.88/en/sujato

Fault-Finding Mind

With fault-finding mind, the dullard
Listens to the conqueror’s teaching.
They’re as far from true Dhamma,
As the earth is from the sky.

With fault-finding mind, the dullard
Listens to the conqueror’s teaching.
They decline in the true Dhamma,
Like the moon in the waning fortnight.

With fault-finding mind, the dullard
Listens to the conqueror’s teaching.
They wither away in the true Dhamma,
Like a fish in too little water.

With fault-finding mind, the dullard
Listens to the conqueror’s teaching.
They don’t thrive in the true Dhamma,
Like a rotten seed in a field.

But one with contended mind
Who listens to the conqueror’s teachings—
Having ended all defilements,
Having witnessed the unshakable,
Having arrived at the highest peace—
They realize nibbāna without defilements.

The Arahant Yasadatta, Thag 5.10

suttacentral.net/thag5.10/en/sujato-walton

Decline

“How did the Buddha define a person liable to decline? It’s when a mendicant doesn’t get to hear a teaching they haven’t heard before. They forget those teachings they have heard. They don’t keep rehearsing the teachings they’ve already got to know. And they don’t come to understand what they haven’t understood before. That’s how the Buddha defined a person liable to decline.

And how did the Buddha define a person not liable to decline? It’s when a mendicant gets to hear a teaching they haven’t heard before. They remember those teachings they have heard. They keep rehearsing the teachings they’ve already got to know. And they come to understand what they haven’t understood before. That’s how the Buddha defined a person not liable to decline.

The Arahant Sariputta, from AN 10:65

suttacentral.net/an10.55/en/sujato#sc4–sc5

The Continuation of the Teaching

The Decline of the True Teaching

“Mendicants, these five things lead to the decline and disappearance of the true teaching. What five? It’s when mendicants don’t carefully listen to the teachings, memorize them, and remember them. They don’t carefully examine the meaning of teachings that they remember. And they don’t carefully practice in line with the meaning and the teaching they’ve understood. These five things lead to the decline and disappearance of the true teaching.

These five things lead to the continuation, persistence, and enduring of the true teaching. What five? It’s when mendicants carefully listen to the teachings, memorize them, and remember them. They carefully examine the meaning of teachings that they remember. And they carefully practice in line with the meaning and the teaching they’ve understood. These five things lead to the continuation, persistence, and enduring of the true teaching.”

The Buddha, AN 5:154

suttacentral.net/an5.154/en/sujato

Lack of Listening

Non-decline for a Lay Follower

“These seven things lead to the decline of a lay follower. What seven? They stop seeing the mendicants. They neglect listening to the true teaching. They don’t train in higher ethical conduct. They’re very suspicious about mendicants, whether senior, junior, or middle. They listen to the teaching with a hostile, fault-finding mind. They seek outside of the Buddhist community for teachers worthy of offerings. And they serve them first. These seven things lead to the decline of a lay follower.

These seven things don’t lead to the decline of a lay follower. What seven? They don’t stop seeing the mendicants. They don’t neglect listening to the true teaching. They train in higher ethical conduct. They’re very confident about mendicants, whether senior, junior, or middle. They don’t listen to the teaching with a hostile, fault-finding mind. They don’t seek outside of the Buddhist community for teachers worthy of offerings. And they serve the Buddhist community first. These seven things don’t lead to the decline of a lay follower.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“A lay follower stops seeing
those who have developed themselves
and listening to the teaching of the noble ones.
They don’t train in higher ethical conduct,

and their suspicion about mendicants
just grows and grows.
They want to listen to the true teaching
with a fault-finding mind.

They seek outside the Buddhist community
for another teacher worthy of offerings,
and that lay follower
serves them first.

These seven principles leading to decline
have been well taught.
A lay follower who practices them
falls away from the true teaching.

A lay follower doesn’t stop seeing
those who have developed themselves
and listening to the teaching of the noble ones.
They train in higher ethical conduct,

and their confidence in mendicants
just grows and grows.
They want to listen to the true teaching
without a fault-finding mind.

They don’t seek outside the Buddhist community
for another teacher worthy of offerings,
and that lay follower
serves the Buddhist community first.

These seven principles that prevent decline
have been well taught.
A lay follower who practices them
doesn’t fall away from the true teaching.”

The Buddha, AN 7:29

suttacentral.net/an7.29/en/sujato

Sacred Fire

Just as a brahman priest reveres his sacrificial fire, even so should one devoutly revere the person from whom one has learned the Dhamma taught by the Buddha.

The Buddha, Dhammapada 392, trans. Ācāriya Buddharakkhita

suttacentral.net/dhp383-423/en/buddharakkhita#392

Result of listening

Listening to the Teaching

“Mendicants, there are these five advantages of listening to the teaching. What five? You learn new things, clarify what you’ve learned, get over uncertainty, correct your views, and inspire confidence in your mind. These are the five advantages of listening to the teaching.”

The Buddha, AN 5:202

suttacentral.net/an5.202/en/sujato

Times

“Mendicants, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements. What four? A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment.

It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. In the same way, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements.”

“Mendicants, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements. What four? A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment.

It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. In the same way, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements.”

The Buddha, AN 4:147

suttacentral.net/an4.147/en/sujato

The Great Analysis

“How many conditions are there for the arising of right view?”

“There are two conditions for the arising of right view: the words of another and proper attention. These are the two conditions for the arising of right view.”

“When right view is supported by how many factors does it have freedom of heart and freedom by wisdom as its fruit and benefit?”

“When right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit. It’s when right view is supported by ethics, learning, discussion, serenity, and discernment. When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”

Discussion between the Arahant Mahākoṭṭhita and the Arahant Sāriputta, from MN 43

suttacentral.net/mn43/en/sujato#sc23–sc25

Thousand

Better than a thousand useless words is one useful word, hearing which one attains peace.

Better than a thousand useless verses is one useful verse, hearing which one attains peace.

Better than reciting a hundred meaningless verses is the reciting of one verse of Dhamma, hearing which one attains peace.

The Buddha, Dhammapada 100–103, trans. Ācāriya Buddharakkhita

suttacentral.net/dhp100-115/en/buddharakkhita#100–102

As Cause & Result

At Kīṭāgiri

Mendicants, I don’t say that enlightenment is achieved right away. Rather, enlightenment is achieved by gradual training, progress, and practice. And how is enlightenment achieved by gradual training, progress, and practice? It’s when someone in whom faith has arisen approaches a teacher. They pay homage, listen well, hear the teachings, remember the teachings, reflect on their meaning, and accept them after consideration. Then enthusiasm springs up; they make an effort, scrutinize, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom.

The Buddha, from MN 70

suttacentral.net/mn70/en/sujato#nya22

Ignorance

“Mendicants, it is said that no first point of ignorance is evident, before which there was no ignorance, and afterwards it came to be. And yet it is evident that there is a specific condition for ignorance.

I say that ignorance is fueled by something, it’s not unfueled. And what is the fuel for ignorance? You should say: ‘The five hindrances.’ I say that the five hindrances are fueled by something, they’re not unfueled. And what is the fuel for the five hindrances? You should say: ‘The three kinds of misconduct.’ I say that the three kinds of misconduct are fueled by something, they’re not unfueled. And what is the fuel for the three kinds of misconduct? You should say: ‘Lack of sense restraint.’ I say that lack of sense restraint is fueled by something, it’s not unfueled. And what is the fuel for lack of sense restraint? You should say: ‘Lack of mindfulness and situational awareness.’ I say that lack of mindfulness and situational awareness is fueled by something, it’s not unfueled. And what is the fuel for lack of mindfulness and situational awareness? You should say: ‘Improper attention.’ I say that improper attention is fueled by something, it’s not unfueled. And what is the fuel for improper attention? You should say: ‘Lack of faith.’ I say that lack of faith is fueled by something, it’s not unfueled. And what is the fuel for lack of faith? You should say: ‘Not listening to the true teaching.’ I say that not listening to the true teaching is fueled by something, it’s not unfueled. And what is the fuel for not listening to the true teaching? You should say: ‘Not associating with good people.’

In this way, when the factor of not associating with good people is fulfilled, it fulfills the factor of not listening to the true teaching. When the factor of not listening to the true teaching is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of mindfulness and situational awareness … lack of sense restraint … the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. That’s the fuel for ignorance, and that’s how it’s fulfilled.

It’s like when the rain pours down on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That’s the fuel for the ocean, and that’s how it’s filled up.

In the same way, when the factor of not associating with good people is fulfilled, it fulfills the factor of not listening to the true teaching. When the factor of not listening to the true teaching is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. That’s the fuel for ignorance, and that’s how it’s fulfilled.

I say that knowledge and freedom are fueled by something, they’re not unfueled. And what is the fuel for knowledge and freedom? You should say: ‘The seven awakening factors.’ I say that the seven awakening factors are fueled by something, they’re not unfueled. And what is the fuel for the seven awakening factors? You should say: ‘The four kinds of mindfulness meditation.’ I say that the four kinds of mindfulness meditation are fueled by something, they’re not unfueled. And what is the fuel for the four kinds of mindfulness meditation? You should say: ‘The three kinds of good conduct.’ I say that the three kinds of good conduct are fueled by something, they’re not unfueled. And what is the fuel for the three kinds of good conduct? You should say: ‘Sense restraint.’ I say that sense restraint is fueled by something, it’s not unfueled. And what is the fuel for sense restraint? You should say: ‘Mindfulness and situational awareness.’ I say that mindfulness and situational awareness is fueled by something, it’s not unfueled. And what is the fuel for mindfulness and situational awareness? You should say: ‘Proper attention.’ I say that proper attention is fueled by something, it’s not unfueled. And what is the fuel for proper attention? You should say: ‘Faith.’ I say that faith is fueled by something, it’s not unfueled. And what is the fuel for faith? You should say: ‘Listening to the true teaching.’ I say that listening to the true teaching is fueled by something, it’s not unfueled. And what is the fuel for listening to the true teaching? You should say: ‘Associating with good people.’

In this way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … proper attention … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.

It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That’s the fuel for the ocean, and that’s how it’s filled up.

In the same way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … proper attention … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.”

The Buddha, AN 10:61

suttacentral.net/an10.61/en/sujato

Followed by Ear

“Mendicants, you can expect four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. What four? Take a mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. Being happy there, passages of the teaching come back to them. Memory comes up slowly, but then that being quickly reaches distinction. This is the first benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.

Take another mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. Though they’re happy there, passages of the teaching don’t come back to them. However, a mendicant with psychic powers, who has achieved mastery of the mind, teaches Dhamma to the assembly of gods. They think: ‘I used to live the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was an expert in the sound of drums. While traveling along a road they hear the sound of drums. They wouldn’t have any doubts or uncertainties about whether that was the sound of drums or not. They’d just conclude, ‘That’s the sound of drums.’ In the same way, take another mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the second benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.

Take another mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. But passages of the teaching don’t come back to them when they’re happy, nor does a mendicant with psychic powers … teach Dhamma to the assembly of gods. However, a god teaches Dhamma to the assembly of gods. They think: ‘I used to live the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was an expert in the sound of horns. While traveling along a road they hear the sound of horns. They wouldn’t have any doubt about whether that was the sound of horns or not. They’d just conclude, ‘That’s the sound of horns.’ In the same way, take another mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the third benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.

Take another mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. But passages of the teaching don’t come back to them when they’re happy, and neither a mendicant with psychic powers … nor a god teaches Dhamma to the assembly of gods. But a being who has been reborn spontaneously reminds another such being: ‘Do you remember, good sir? Do you remember where we used to live the spiritual life?’ He says: ‘I remember, good sir, I remember!’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose there were two friends who had played together in the sand. Some time or other they’d meet. And one friend would say to the other: ‘Do you remember this, friend? Do you remember that, friend?’ They’d say: ‘I remember, friend, I remember!’ In the same way, take another mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the fourth benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. You can expect these four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.”

The Buddha, AN 4:191

suttacentral.net/an4.191/en/sujato

At Naḷakapāna

At one time the Buddha stayed near Naḷakapāna in the parrot tree grove. Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks. The Buddha spent most of the night educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk. Then he looked around the Saṅgha of monks, who were so very silent. He addressed Venerable Sāriputta:

“Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I’ll stretch it.” “Yes, sir,” Sāriputta replied.

And then the Buddha spread out his outer robe folded in four and lay down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. There Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

“Reverends, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is not diligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.”

Then the Buddha got up and said to Venerable Sāriputta: “Good, good, Sāriputta! Whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.”

AN 10:68

suttacentral.net/an10.68/en/sujato

A Deity

“Mendicants, tonight, several glorious deities, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me. ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, but we didn’t bow. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them and bowed, but we didn’t offer a seat. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, bowed, and offered a seat, but we didn’t share as best we could. …’ ‘We didn’t sit nearby to listen to the teachings. …’ ‘We didn’t listen closely to the teachings. …’ ‘We didn’t memorize the teachings. …’ ‘We didn’t examine the meaning of teachings we’d memorized. …’ ‘Having understood the meaning and the teaching, we didn’t practice accordingly. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose, bowed, and offered them a seat. We shared as best we could. We sat near by to listen to the teachings, listened closely, memorized them, and examined their meaning. Understanding the teaching and the meaning we practiced accordingly. And so, having fulfilled our duty, free of remorse and regret, we were reborn in a superior realm.’ Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later, like those former deities.”

The Buddha, AN 9:19

suttacentral.net/an9.19/en/sujato

Copyright

Unless noted, all translations are by Bhante Sujato and are released into the public domain.

Translation by Laurence Khantipalo Mills are released into the public domain.

Translations by Ācāriya Buddharakkhita were sourced from Access to Insight. The original contained the following notice: Terms of use: You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge and, in the case of reprinting, only in quantities of no more than 50 copies; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved.