Khuddaka Nikāya

Complete translations of the first five books of the Khuddaka Nikāya—the Khuddakapāṭha, Dhammapada, Udāna, Itivuttaka, and Sutta Nipāta—are included, as well as anthologies drawn from the eigth and ninth books, respectively—the Theragāthā and Therīgāthā.

Khuddakapāṭha | Short Passages

This, the first book in the Khuddaka Nikāya (Collection of Short Discourses), appears to have been designed as a primer for novice monks and nuns. In nine short passages it covers the basic topics that one would need to know when beginning Buddhist monastic life; many of the passages also serve as useful introductions to Buddhist practice in general.

• Introduction
• Khp 1  Saraṇagamana | Going for Refuge  —  The standard passage for taking refuge.
• Khp 2  Dasa Sikkhāpada | The Ten Training Rules  —  The novice’s training rules.
• Khp 3  Dvattiṁsākāra | The 32 Parts  —  The list of body parts that is used in contemplating the body to overcome lust or pride.
• Khp 4  Sāmaṇera Pañhā | The Novice’s Questions  —  A short catechism of basic Buddhist concepts.
• Khp 5  Maṅgala Sutta | Protection  —  A list of the types of skillful behavior that give blessings and protection.
• Khp 6  Ratana Sutta | Treasures  —  The many treasures to be found in the Triple Gem.
• Khp 7  Tirokuḍḍa Kaṇḍa | (Hungry Ghosts) Outside the Walls  —  The conditions under which hungry ghosts live, and a blessing for dedicating merit to them.
• Khp 8  Nidhi Kaṇḍa | The Reserve Fund  —  Where is the safest and most productive place to stash your wealth?
• Khp 9  Karaṇīya Mettā Sutta | Goodwill  —  The practice of developing universal goodwill: the practices that form a foundation for the practice, the attitude of universal goodwill itself, and the steps that lead from goodwill to awakening.

Dhammapada

The Dhammapada, an anthology of verses attributed to the Buddha, has long been recognized as one of the masterpieces of early Buddhist literature.

• Preface
• Introduction
• Ch.   1   Pairs
• Ch.   2   Heedfulness
• Ch.   3   The Mind
• Ch.   4   Blossoms
• Ch.   5   Fools
• Ch.   6   The Wise
• Ch.   7   Arahants
• Ch.   8   Thousands
• Ch.   9   Evil
• Ch. 10   The Rod
• Ch. 11   Aging
• Ch. 12   Self
• Ch. 13   Worlds
• Ch. 14   Awakened
• Ch. 15   Happy
• Ch. 16   Dear Ones
• Ch. 17   Anger
• Ch. 18   Impurities
• Ch. 19   The Judge
• Ch. 20   The Path
• Ch. 21   Miscellany
• Ch. 22   Hell
• Ch. 23   Elephants
• Ch. 24   Craving
• Ch. 25   Monks
• Ch. 26   Brahmans
• Historical Notes
• End Notes
• Bibliography

Udāna | Exclamations

As a genre of text, udāna means a style of narrative that developed in an effort to commit to memory the Buddha’s inspired exclamations, along with brief accounts of the events that inspired them.

• • Acknowledgements
  • Introduction

1 : Awakening

• • • Ud 1:1  Bodhi Sutta | Awakening (1)  —  The Buddha, soon after awakening, contemplates this/that conditionality and dependent co-arising.
    • Ud 1:2  Bodhi Sutta | Awakening (2)  —  The Buddha, soon after awakening, contemplates this/that conditionality and dependent co-arising.
    • Ud 1:3  Bodhi Sutta | Awakening (3)  —  The Buddha, soon after awakening, contemplates this/that conditionality and dependent co-arising.
    • Ud 1:4  Huhuṅka Sutta | Overbearing  —  A truly excellent person doesn’t display pride.
    • Ud 1:5  Brāhmaṇa Sutta | Brahmans  —  The Buddha redefines the term “brahman” to mean anyone, regardless of birth, who is awakened.
    • Ud 1:6  Kassapa Sutta | Mahā Kassapa  —  Ven. Mahā Kassapa chooses to go for alms among the poor rather than among the devas.
    • Ud 1:7  Aja Sutta | Aja  —  An awakened person has gone beyond fear.
    • Ud 1:8  Saṅgāmaji Sutta | Saṅgāmaji  —  A monk’s former wife tries to use their child to lure him back into the lay life.
    • Ud 1:9  Jaṭila Sutta | Ascetics  —  The mind is cleansed and purified, not by ablutions, but by truth and rectitude.
    • Ud 1:10  Bāhiya Sutta | Bāhiya  —  The ascetic Bāhiya becomes an arahant after receiving a brief teaching about adding nothing to sensory experience.

2 : Muccalinda

• • • Ud 2:1  Muccalinda Sutta | Muccalinda  —  Shortly after the Buddha’s awakening, a nāga protects him from a storm.
    • Ud 2:2  Rājā Sutta | Kings  —  When monks have gathered, they shouldn’t spend their time gossiping about kings.
    • Ud 2:3  Daṇḍa Sutta | The Stick  —  A lesson to young boys: If you don’t want to suffer from pain, don’t inflict pain on other beings.
    • Ud 2:4  Sakkāra Sutta | Veneration  —  On how to deal with abusive language.
    • Ud 2:5  Upāsaka Sutta | The Lay Follower  —  The drawbacks of having.
    • Ud 2:6  Gabbhinin Sutta | The Pregnant Woman  —  More drawbacks of having.
    • Ud 2:7  Ekaputta Sutta | The Only Son  —  The sorrow that comes from having those who are dear.
    • Ud 2:8  Suppavāsā Sutta | Suppavāsā  —  After a long and difficult pregnancy, Suppavāsā invites the Buddha and the Sangha for a meal.
    • Ud 2:9  Visākhā Sutta | Visākhā  —  The drawbacks of having to do business with kings.
    • Ud 2:10  Kāḷigodha Sutta | Bhaddiya Kāḷigodha  —  A former king, now monk, exclaims over the bliss of solitude.

3 : Nanda

• • • Ud 3:1  Kamma Sutta | Kamma  —  A monk meditates in pain engendered by past kamma but without being struck down by it.
    • Ud 3:2  Nanda Sutta | Nanda  —  The Buddha makes a deal with his step-brother: Stay a monk, and you’ll be rewarded with nymphs in the next life.
    • Ud 3:3  Yasoja Sutta | Yasoja  —  A group of monks, rebuked by the Buddha, take it as an encouragement to reach awakening.
    • Ud 3:4  Sāriputta Sutta | Sāriputta  —  Ven. Sāriputta meditates, his mind as solid as rock.
    • Ud 3:5  Kolita Sutta | Mahā Moggallāna  —  Ven. Mahā Moggallāna meditates.
    • Ud 3:6  Pilinda Sutta | Pilinda  —  Some old habits die hard.
    • Ud 3:7  Kassapa Sutta | Mahā Kassapa  —  A deva-king disguises himself to give alms to Ven. Mahā Kassapa.
    • Ud 3:8  Piṇḍa Sutta | Alms  —  The Buddha rebukes monks who are chatting about the agreeable things that one can encounter on almsround.
    • Ud 3:9  Sippa Sutta | Crafts  —  More lessons in what monks should and shouldn’t talk about.
    • Ud 3:10  Loka Sutta | Surveying the World  —  Shortly after awakening, the Buddha contemplates becoming.

4 : Meghiya

• • • Ud 4:1  Meghiya Sutta | Meghiya  —  A monk leaves the Buddha to go into solitude, only to find his mind overcome by unskillful thoughts.
    • Ud 4:2  Uddhata Sutta | High-strung  —  The need to protect body and mind.
    • Ud 4:3  Gopāla Sutta | The Cowherd  —  A cowherd is murdered after presenting a meal to the Buddha and the Sangha.
    • Ud 4:4  Juñha Sutta | Moonlit  —  A spirit gives Ven. Sāriputta a blow on the head.
    • Ud 4:5  Nāga Sutta | The Bull Elephant  —  The Buddha, hemmed in by his followers, goes into seclusion.
    • Ud 4:6  Piṇḍola Sutta | Piṇḍola  —  Ven. Piṇḍola Bhāradvāja meditates.
    • Ud 4:7  Sāriputta Sutta | Sāriputta  —  Ven. Sāriputta meditates.
    • Ud 4:8  Sundarī Sutta | Sundarī  —  Wanderers of other sects kill a woman and blame her murder on the Sangha.
    • Ud 4:9  Upasena Vaṅgantaputta Sutta | Upasena Vaṅgantaputta  —  Ven. Upasena Vaṅgantaputta contemplates: “Fortunate has been my life; fortunate will be my death.”
    • Ud 4:10  Sāriputta Sutta | Sāriputta  —  Ven. Sāriputta meditates.

5 : Soṇa the Elder

• • • Ud 5:1  Rājan Sutta | The King  —  King Pasenadi asks his queen, “Is there anyone dearer to you than yourself?”
    • Ud 5:2  Appāyuka Sutta | Short-lived  —  Ven. Ānanda comments on how the Buddha’s mother died shortly after his birth.
    • Ud 5:3  Kuṭṭhi Sutta | The Leper  —  A leper becomes a stream-enterer, dies, and is reborn as a deva.
    • Ud 5:4  Kumāra Sutta | Boys  —  A lesson to young boys: If you don’t want to suffer from pain, don’t inflict pain on other beings.
    • Ud 5:5  Uposatha Sutta | Uposatha  —  Ven. Mahā Moggallāna expels a sham monk from a meeting of the Sangha.
    • Ud 5:6  Soṇa Sutta | Soṇa  —  A young man in a remote part of India is able to ordain only after many delays.
    • Ud 5:7  Revata Sutta | Revata  —  Ven. Revata meditates.
    • Ud 5:8  Ānanda Sutta | Ānanda  —  Devadatta announces that he will cause a split in the Sangha.
    • Ud 5:9  Sadhāyamāna Sutta | Jeering  —  A group of youths jeer at the monks.
    • Ud 5:10  Panthaka Sutta | Cūḷa Panthaka  —  Ven. Cūḷa Panthaka meditates.

6 : Blind from Birth

• • • Ud 6:1  Āyusama-osajjana Sutta | Relinquishment of the Life Force  —  The Buddha relinquishes the forces that will keep him living.
    • Ud 6:2  Paṭisalla Sutta | Seclusion  —  How to know another person’s character.
    • Ud 6:3  Ahu Sutta | It Was  —  The Buddha reflects on the unskillful qualities that he has abandoned.
    • Ud 6:4  Tittha Sutta | Sectarians (1)  —  The blind people and the elephant.
    • Ud 6:5  Tittha Sutta | Sectarians (2)  —  Wanderers of other sects dispute over the self, pleasure, pain, and the nature of the world.
    • Ud 6:6  Tittha Sutta | Sectarians (3)  —  Wanderers of other sects dispute over the self, pleasure, pain, and the nature of the world.
    • Ud 6:7  Subhūti Sutta | Subhūti  —  Ven. Subhūti meditates.
    • Ud 6:8  Gaṇika Sutta | The Courtesan  —  Two factions fight over a courtesan.
    • Ud 6:9  Upāti Sutta | Rushing  —  Insects fly into the flames of lamps set out at night.
    • Ud 6:10  Uppajjanti Sutta | They Appear  —  Other sectarians shine only as long as a Buddha hasn’t appeared in the world.

7 : The Minor Section

• • • Ud 7:1  Bhaddiya Sutta | Bhaddiya (1)  —  A dwarf becomes an arahant.
    • Ud 7:2  Bhaddiya Sutta | Bhaddiya (2)  —  Ven. Sāriputta doesn’t realize that his listener has already become an arahant.
    • Ud 7:3  Kāmesu Satta Sutta | Attached to Sensual Pleasures (1)  —  Attachment to sensual pleasures keeps you from crossing over the flood.
    • Ud 7:4  Kāmesu Satta Sutta | Attached to Sensual Pleasures (2)  —  Attachment to sensual pleasures keeps you trapped like a fish.
    • Ud 7:5  Lakuṇṭha Sutta | The Dwarf  —  Inner vs. outer beauty.
    • Ud 7:6  Taṇhākhaya Sutta | The Ending of Craving  —  Ven. Aññata Koṇḍañña meditates.
    • Ud 7:7  Papañcakhaya Sutta | The Ending of Objectification  —  The Buddha contemplates his own abandonning of the perceptions and categories of objectification (papañca).
    • Ud 7:8  Kaccāna Sutta | Kaccāna  —  Ven. Mahā Kaccāyana meditates.
    • Ud 7:9  Udapāna Sutta | The Well  —  Wanderers of other sects try to keep the Buddha from drinking the water in a well.
    • Ud 7:10  Udena Sutta | King Udena  —  Five hundred awakened women die in a fire.

8 : Pāṭali Village

• • • Ud 8:1  Nibbāna Sutta | Unbinding (1)  —  The nature of unbinding.
    • Ud 8:2  Nibbāna Sutta | Unbinding (2)  —  On seeing unbinding.
    • Ud 8:3  Nibbāna Sutta | Unbinding (3)  —  The existence of an unfabricated dimension allows for the escape from fabrication.
    • Ud 8:4  Nibbāna Sutta | Unbinding (4)  —  Unbinding as independence.
    • Ud 8:5  Cunda Sutta | Cunda  —  The Buddha’s last meal.
    • Ud 8:6  Pāṭaligāma Sutta | Pāṭali Village  —  The rewards of virtue and of dedicating merit to the devas.
    • Ud 8:7  Dvidhapatha Sutta | A Fork in the Path  —  One of the Buddha’s attendants disobeys him.
    • Ud 8:8  Visākhā Sutta | Visākhā  —  Lady Visākhā wishes for many grandchildren.
    • Ud 8:9  Dabba Sutta | Dabba (1)  —  Ven. Dabba Mallaputta performs a miracle on his death.
    • Ud 8:10  Dabba Sutta | Dabba (2)  —  There’s no destination to describe for those rightly released.

Appendices

• • Appendix One: On the history of the Udāna
  • Appendix Two: Non-Udāna Exclamations
    • From MN 75: To Māgandiya (Māgandiya Sutta)
    • SN 22:55 Exclamation (Udāna Sutta)
    • From SN 56:11: The Tathāgata (Tathāgata Sutta)
  • Appendix Three: Saṁyutta Nikāya Passages
  • Appendix Four: Disciples
    • Monks (22 out of 40)
    • Female lay followers (3 out of 10)
• Bibliography

Itivuttaka | This was said by the Buddha

A collection of 112 short discourses, it takes its name from the statement at the beginning of each of its discourses: this (iti) was said (vuttaṁ) by the Blessed One. The collection as a whole is attributed to a laywoman named Khujjuttarā, who worked in the palace of King Udena of Kosambī as a servant to one of his queens, Sāmāvati. Because the Queen could not leave the palace to hear the Buddha’s discourses, Khujjuttarā went in her place, memorized what the Buddha said, and then returned to the palace to teach the Queen and her 500 ladies-in-waiting. For her efforts, the Buddha cited Khujjuttarā as the foremost of his laywomen disciples in terms of her learning. She was also an effective teacher: when the inner apartments of the palace later burned down, killing the Queen and her entourage, the Buddha commented (in Udāna 7:10) that all of the women had reached at least the first stage of awakening.

• • Introduction

The Group of Ones

• • • Iti 1  —  Abandon greed, and you’re guaranteed non-return.
    • Iti 2  —  Abandon aversion, and you’re guaranteed non-return.
    • Iti 3  —  Abandon delusion, and you’re guaranteed non-return.
    • Iti 4  —  Abandon anger, and you’re guaranteed non-return.
    • Iti 5  —  Abandon contempt, and you’re guaranteed non-return.
    • Iti 6  —  Abandon conceit, and you’re guaranteed non-return.
    • Iti 7  —  When the mind, cleansed of passion for the All, abandons it, you are capable of putting an end to stress.
    • Iti 8  —  When the mind, cleansed of passion for conceit, abandons it, you are capable of putting an end to stress.
    • Iti 9  —  When the mind, cleansed of passion for greed, abandons it, you are capable of putting an end to stress.
    • Iti 10—13  —  When the mind, cleansed of passion for aversion… delusion… anger… contempt, abandons it, you are capable of putting an end to stress.
    • Iti 14  —  Hindered by the hindrance of ignorance, people go wandering and transmigrating on for a long, long time.
    • Iti 15  —  Fettered with the fetter of craving, beings go wandering and transmigrating on for a long, long time.
    • Iti 16  —  Appropriate attention as the prime internal factor to help those in training.
    • Iti 17  —  Friendship with admirable people as the prime external factor to help those in training.
    • Iti 18  —  Schism in the Sangha leads to the detriment and unhappiness of many beings, both human and divine.
    • Iti 19  —  Concord in the Sangha leads to the welfare and happiness of many beings, both human and divine.
    • Iti 20  —  Corrupt-mindedness leads to rebirth in the planes of deprivation.
    • Iti 21  —  Clear-mindedness leads to rebirth in a heavenly world.
    • Iti 22  —  “Acts of merit” is a synonym for what is blissful, desirable, pleasing, endearing, charming. The Buddha recalls the results he himself has experienced from doing meritorious deeds.
    • Iti 23  —  Heedfulness with regard to skillful qualities keeps both kinds of benefit secure: benefit in this live and benefit in lives to come.
    • Iti 24  —  In this course of transmigrating, one person would leave behind a heap of bones as large as a mountain—if there were someone to collect the bones and the collection were not destroyed.
    • Iti 25  —  A person who tells a deliberate lie is capable of any evil deed.
    • Iti 26  —  If you knew, as the Buddha did, the results of giving and sharing, you wouldn’t eat without having shared.
    • Iti 27  —  Goodwill far outshines all other ways of making merit.

The Group of Twos

• • • Iti 28  —  Not guarding the doors of the sense faculties and knowing no moderation in food leads to suffering in this life and the next.
    • Iti 29  —  Guarding the doors of the sense faculties and knowing moderation in food leads to ease in this life and the next.
    • Iti 30  —  Two things that cause remorse.
    • Iti 31  —  Two things that cause lack of remorse.
    • Iti 32  —  A person of evil habits and evil views is as if in hell in this lifetime.
    • Iti 33  —  A person of auspicious habits and auspicious views is as if in heaven in this lifetime.
    • Iti 34  —  To lack ardency and compunction makes you incapable of unbinding.
    • Iti 35  —  The holy life is lived for the purpose of restraint and abandoning.
    • Iti 36  —  The holy life is lived for the purpose of direct knowledge and full comprehension.
    • Iti 37  —  A sense of urgency and appropriate exertion bring ease here-and-now, and lead to the ending of the effluents.
    • Iti 38  —  Two thoughts that often occur to the Buddha as he delights in non-ill will and seclusion.
    • Iti 39  —  Two Dhamma sequences: see evil as evil, and become released from it.
    • Iti 40  —  Ignorance leads to lack of shame and compunction.
    • Iti 41  —  The rewards of noble discernment.
    • Iti 42  —  Shame and compunction safeguard the world.
    • Iti 43  —  The existence of an unfabricated dimension allows for the escape from fabrication.
    • Iti 44  —  Two unbinding properties: with fuel remaining and with no fuel remaining.
    • Iti 45  —  Live enjoying aloofness, delighting in aloofness, inwardly committed to awareness-tranquility, not neglecting jhāna, endowed with clear-seeing insight, and frequenting empty buildings.
    • Iti 46  —  Live with the trainings as your reward, with discernment uppermost, with release the essence, and with mindfulness the governing principle.
    • Iti 47  —  Be wakeful, mindful, alert, centered, sensitive, clear, and calm. And there you should, at the appropriate times, see clearly into skillful mental qualities.
    • Iti 48  —  Two types of behavior that lead to hell.
    • Iti 49  —  How those with vision differ from those who adhere to craving for becoming and those who slip past into craving for non-becoming.

The Group of Threes

• • • Iti 50  —  Three roots of what is unskillful.
    • Iti 51  —  Three properties: form, formlessness, cessation.
    • Iti 52  —  Three feelings.
    • Iti 53  —  How the three types of feeling should be viewed.
    • Iti 54  —  Three searches: for sensuality, for becoming, for a holy life.
    • Iti 55  —  Three searches: for sensuality, for becoming, for a holy life.
    • Iti 56  —  Three effluents.
    • Iti 57  —  Three effluents.
    • Iti 58  —  Three cravings.
    • Iti 59  —  Three qualities that lead beyond Māra’s domain.
    • Iti 60  —  Three grounds for meritorious activity.
    • Iti 61  —  Three eyes: the eye of flesh, the divine eye, and the eye of discernment.
    • Iti 62  —  The noble attainments described in terms of three faculties.
    • Iti 63  —  Three time periods and the importance of comprehending signs.
    • Iti 64  —  Three kinds of misconduct.
    • Iti 65  —  Three kinds of good conduct.
    • Iti 66  —  Three kinds of cleanliness: bodily, verbal, and mental.
    • Iti 67  —  Three forms of sagacity: bodily, verbal, and mental.
    • Iti 68  —  One whose passion, aversion, and delusion are abandoned is freed from Māra’s power.
    • Iti 69  —  To abandon passion, aversion, and delusion is like crossing over the dangers of the ocean.
    • Iti 70  —  The Buddha reports having seen, for himself, beings reborn in planes of deprivation in line with their wrong views and evil actions.
    • Iti 71  —  The Buddha reports having seen, for himself, beings reborn in good destinations in line with their right views and good actions.
    • Iti 72  —  Three properties for escape: from sensuality, from form, and from whatever is fabricated and dependently co-arisen.
    • Iti 73  —  Formless phenomena are more peaceful than forms; cessation, more peaceful than formless phenomena.
    • Iti 74  —  Three types of sons and daughters (when compared to their parents): of heightened birth, of similar birth, and of lowered birth.
    • Iti 75  —  Three types of people: one like a cloud without rain, one who rains locally, and one who rains everywhere.
    • Iti 76  —  Aspiring to three forms of bliss, wise people should guard their virtue.
    • Iti 77  —  This body falls apart; consciousness is subject to fading; all acquisitions are inconstant, stressful, subject to change.
    • Iti 78  —  Like attracts like. It’s in accordance with their properties—either low or admirable—that beings come together and associate with one another.
    • Iti 79  —  Three things lead to the falling away of a monk in training.
    • Iti 80  —  Three kinds of unskillful thinking.
    • Iti 81  —  The dangers of letting your mind be overcome by the fact that you either receive offerings or don’t receive offerings.
    • Iti 82  —  Three occasions on which devas give voice to joy over the behavior of human beings.
    • Iti 83  —  Five omens that appear when a deva is about to pass away, and the encouragement that other devas give at that time.
    • Iti 84  —  Three people who appear for the benefit of the world.
    • Iti 85  —  The rewards of focusing on the foulness of the body, of establishing mindfulness of breathing to the fore, and of focusing on the inconstancy of all fabrications.
    • Iti 86  —  Practicing the Dhamma in accordance with the Dhamma.
    • Iti 87  —  Three kinds of unskillful thinking; three kinds of skillful thinking.
    • Iti 88  —  Three inside stains.
    • Iti 89  —  Conquered by three forms of false Dhamma, Devadatta was incurably doomed to deprivation.
    • Iti 90  —  Three supreme objects of confidence: the Buddha, the Dhamma, and the Saṅgha.
    • Iti 91  —  Why reasonable people take up the life of alms-going, and the dangers that lie in wait if they do not train their minds.
    • Iti 92  —  To see the Dhamma is to see the Buddha and to be close to him, even when physically far away.
    • Iti 93  —  The three fires: of passion, aversion, and delusion.
    • Iti 94  —  On having consciousness neither externally scattered and diffused, nor internally positioned.
    • Iti 95  —  Three ways in which devas obtain sensual pleasures.
    • Iti 96  —  The yoke of sensuality and the yoke of becoming.
    • Iti 97  —  Admirable virtue, admirable qualities, and admirable discernment defined.
    • Iti 98  —  Two kinds of gifts, sharing, and assistance: in material things and in Dhamma.
    • Iti 99  —  The three knowledges that characterize a brahman in the Buddha’s sense of the word.

The Group of Fours

• • Iti 100  —  The Buddha as doctor; the monks as his heirs in Dhamma, not in material things.
  • Iti 101  —  The four basic requisites are easy to gain and blameless. To be content with them is a factor of the contemplative life.
  • Iti 102  —  For one knowing and seeing the four noble truths, there is the ending of stress (dukkha).
  • Iti 103  —  To see the four noble truths is to count as a true contemplative.
  • Iti 104  —  The rewards of associating with those who genuinely count as admirable friends.
  • Iti 105  —  Where a monk’s craving takes birth.
  • Iti 106  —  Mother and father as the Brahmās and first teachers of their children.
  • Iti 107  —  The reciprocal ways in which monks and lay supporters benefit one another.
  • Iti 108  —  Monks who are and who are not the Buddha’s true followers.
  • Iti 109  —  An extended metaphor for the dangers of “going with the flow.”
  • Iti 110  —  What it means to have ardency and compunction.
  • Iti 111  —  When one is consummate in virtue, what more is to be done?
  • Iti 112  —  The qualities that entitle the Buddha to be called Tathāgata.

Sutta Nipāta | The Discourse Group

The collection includes some of the most famous poems in the Pali Canon. It also contains two sets of poems that were apparently well-known in the Buddha’s time as deep expressions of advanced points of doctrine: the Aṭṭhaka Vagga, a set of sixteen poems on the theme of non-clinging, and the Pārāyana Vagga, a set of sixteen dialogues, with a prologue and epilogue, in which the Buddha provides succinct answers to questions posed to him by brahmans who appear to have been adept in concentration practice. In addition to these more well-known poems, the collection also contains many useful instructions of a highly practical nature, covering everything from the most basic standards of conduct to the most subtle issues of discernment.

• • Introduction

I : The Snake Chapter (Uraga Vagga)

• • • Sn 1:1  The Snake  —  One who advances far along the path sloughs off the near shore and far, like a snake who sloughs off its skin.
    • Sn 1:2  Dhaniya the Cattleman  —  A poetic dialogue contrasting the wealth and security of lay life with the wealth and security of a person who has lived the renunciate life to its culmination. If you have trouble relating to someone like Dhaniya who measures his wealth in cattle, then when reading this poem substitute stocks and bonds for cows and bulls, and economic downturn for rain.
    • Sn 1:3  A Rhinoceros  —  If you can’t find a good teacher, it’s better to wander alone.
    • Sn 1:4  To Kasi Bhāradvāja  —  The Buddha answers a farmer who claims that monks do no useful work and so don’t deserve to eat.
    • Sn 1:5  Cunda  —  Four different types of contemplatives and how to recognize them.
    • Sn 1:6  Decline  —  The various actions and attitudes that lead to spiritual decline.
    • Sn 1:7  An Outcaste  —  Being an outcaste is a matter of behavior, not birth.
    • Sn 1:8  Goodwill  —  The practice of developing universal goodwill: the practices that form a foundation for the practice, the attitude of universal goodwill itself, and the steps that lead from goodwill to awakening.
    • Sn 1:9  Hemavata  —  The Buddha explains to a yakkha how one crosses over the flood.
    • Sn 1:10  Āḷavaka  —  A yakkha challenges the Buddha with riddles and threatens to “hurl out his mind, rip open his heart, or hurl him across the River Ganges” if he doesn’t solve the riddles to the yakkha’s satisfaction.
    • Sn 1:11  Victory  —  Victory over the defilements through contemplation of the unattractiveness of the body.
    • Sn 1:12  The Sage  —  The characteristics of the ideal sage, who finds happiness and security in living the solitary life. (This sutta is apparently one of the series of passages that King Asoka recommended for study and reflection by all practicing Buddhists.)

II : The Lesser Chapter (Cūḷa Vagga)

• • • Sn 2:1  Treasures  —  The many treasures to be found in the Triple Gem.
    • Sn 2:2  Raw Stench  —  People are defiled, not by eating meat, but by engaging in evil conduct.
    • Sn 2:3  Shame  —  How to recognize a true friend.
    • Sn 2:4  Protection  —  A list of the types of skillful behavior that give blessings and protection.
    • Sn 2:5  Suciloma  —  Another yakkha challenges the Buddha with riddles and threatens to “hurl out his mind, rip open his heart, or hurl him across the River Ganges” if he doesn’t solve the riddles to the yakkha’s satisfaction.
    • Sn 2:6  The Dhamma Life  —  The Buddha encourages the monks to avoid monks who are evil in their desires.
    • Sn 2:7  Brahman Principles  —  How brahmans, through greed, abandoned the good principles of their ancestors.
    • Sn 2:8  A Boat  —  A good teacher, like a good boatman, is one who knows firsthand how to cross to the further shore.
    • Sn 2:9  With What Virtue?  —  The attitudes and behavior that enable one best to learn and benefit from the Dhamma.
    • Sn 2:10  Initiative  —  Get up! Don’t let the opportunity for practice pass you by.
    • Sn 2:11  Rāhula  —  Ven. Rāhula reflects on the teachings he received from his father, the Buddha.
    • Sn 2:12  Vaṅgīsa  —  Ven. Vaṅgīsa, the foremost poet among the Buddha’s disciples, praises the Buddha in verse.
    • Sn 2:13  Right Wandering  —  The sort of person who, having gone forth, is fit to wander through the world.
    • Sn 2:14  Dhammika  —  The proper code of conduct for lay followers of the Dhamma.

III : The Great Chapter (Mahā Vagga)

• • • Sn 3:1  The Going Forth  —  The young Bodhisatta (Buddha-to-be), soon after leaving home, explains why he refuses King Bimbisāra’s offer of a position in his court.
    • Sn 3:2  Exertion  —  Māra attempts to dissuade the Bodhisatta from his path.
    • Sn 3:3  Well-spoken  —  Four characteristics of well-spoken speech.
    • Sn 3:4  Sundarika Bhāradvāja  —  A brahman questions the Buddha to see if the latter deserves to receive the cake resulting from his sacrifice.
    • Sn 3:5  Māgha  —  What are the qualities of a recipient that produce the most merit from a gift?
    • Sn 3:6  Sabhiya  —  A sutta dating from early in the Buddha’s teaching career. A wanderer, disappointed in the teachings he has received from other teachers, approaches the Buddha with his questions.
    • Sn 3:7  Sela  —  Sela the brahman praises the Buddha to see how the latter responds to praise.
    • Sn 3:8  The Arrow  —  Death and loss are inevitable, but grief is not.
    • Sn 3:9  Vāseṭṭha  —  Is one worthy of respect because of one’s birth, or because of one’s actions?
    • Sn 3:10  Kokālika  —  A follower of Devadatta slanders Ven. Sāriputta and Ven. Moggallāna and, after suffering a painful disease, falls into hell. The sutta then gives a graphic description of the sufferings awaiting him there.
    • Sn 3:11  Nālaka  —  A sutta in two parts. The first part gives an account of events soon after the birth of the Bodhisatta. The second part describes the way of the sage.
    • Sn 3:12  The Contemplation of Dualities  —  Not all dualities are misleading. This sutta teaches ways to contemplate the duality of the origination and cessation of stress and suffering so as to reach awakening.

IV : The Octet Chapter (Aṭṭhaka Vagga)

• • • Introduction
    • Sn 4:1  Sensual Pleasure  —  The drawbacks of sensual desires.
    • Sn 4:2  The Cave Octet  —  Those who remain attached to the body, to sensuality, and to their sense of “mine” will have a hard time freeing themselves from fear of death and from further becoming.
    • Sn 4:3  The Corrupted Octet  —  Freedom isn’t to be found by boasting of your precepts and practices or by debating your views.
    • Sn 4:4  The Pure Octet  —  How to avoid the trap of letting go of one thing only to cling to something more subtle.
    • Sn 4:5  The Supreme Octet  —  The conceit that comes from clinging to practices or views—even if they’re supreme—is a fetter preventing full freedom.
    • Sn 4:6  Old Age  —  Life is short. Possessiveness brings grief. Freedom comes from abandoning any sense of “mine.”
    • Sn 4:7  To Tissa-metteyya  —  The drawbacks of falling away from the celibate life.
    • Sn 4:8  To Pasūra  —  The drawbacks of engaging in debates, for winners and losers alike.
    • Sn 4:9  To Māgandiya  —  Māgandiya offers the Buddha his daughter in marriage. The Buddha refuses and further subdues Māgandiya’s pride by describing a state of peace that Māgandiya doesn’t understand.
    • Sn 4:10  Before the Break-up (of the Body)  —  How to live at peace.
    • Sn 4:11  Quarrels & Disputes  —  The Buddha is questioned on the source of quarrels and disputes, and on the highest level of spiritual attainment.
    • Sn 4:12  The Lesser Array  —  If the truth is one, how should a person behave in a world where many different truths are taught?
    • Sn 4:13  The Great Array  —  How to maintain freedom in a world full of disputes.
    • Sn 4:14  Quickly  —  The attitudes and behavior of a monk training for the sake of total release.
    • Sn 4:15  The Rod Embraced  —  The Buddha speaks in poignant terms of the saṁvega that led him to leave the household life. He concludes with recommendations for practice and a description of the person who has attained the goal of true peace and security.
    • Sn 4:16  To Sāriputta  —  When a monk, disaffected with the world, takes up the life of seclusion, what fears should he overcome? What dangers should he beware of? How should he train to blow away the impurities in his heart?

V : The To-the-Far-Shore Chapter (Pārāyana Vagga)

• • Introduction
  • Prologue  —  A brahman teacher sends his students to the Buddha to see if the latter is truly awakened.
  • Sn 5:1  Ajita’s Questions  —  A brahman questions the Buddha about mindfulness, discernment, and the cessation of name-and-form.
  • Sn 5:2  Tissa-metteyya’s Questions  —  Who in the world is truly contented, truly free, truly a great person?
  • Sn 5:3  Puṇṇaka’s Questions  —  Birth and aging can be overcome, not through sacrificial rituals, but through training the mind to go beyond perturbation.
  • Sn 5:4  Mettagū’s Questions  —  How does one cross the flood of birth and old age, sorrow and grief?
  • Sn 5:5  Dhotaka’s Questions  —  How can one become freed of all doubt?
  • Sn 5:6  Upasīva’s Questions  —  What support should one hold on to in order to cross over the flood of craving? Can an awakened person be described?
  • Sn 5:7  Nanda’s Questions  —  Who deserves to be called a sage? Who has crossed over birth and aging?
  • Sn 5:8  Hemaka’s Question  —  How do you cross over entanglements in the world?
  • Sn 5:9  Todeyya’s Questions  —  How to recognize an emancipated person.
  • Sn 5:10  Kappa’s Question  —  What is the island above the flood of the great danger of birth?
  • Sn 5:11  Jatukaṇṇin’s Question  —  How does one abandon birth and aging?
  • Sn 5:12  Bhadrāvudha’s Question  —  Bhadrāvudha asks the Buddha: How did you come to know the Dhamma?
  • Sn 5:13  Udaya’s Questions  —  How to reach unbinding and bring consciousness to a halt.
  • Sn 5:14  Posāla’s Question  —  How to develop insight after mastering the perception of nothingness.
  • Sn 5:15  Mogharāja’s Question  —  How should one view the world so as to escape the king of Death?
  • Sn 5:16  Piṅgiya’s Questions  —  Alarmed by the deterioration of his aging body, Piṅgiya asks the Buddha how to conquer birth and decay.
  • Epilogue  —  Piṅgiya, after becoming a non-returner, explains to his former teacher his devotion to the Buddha.
• Bibliography

Theragāthā | Poems of the Elder Monks

This is an anthology consisting of 94 poems from the Theragāthā (Poems of the Elder Monks). It is the eighth text in the Khuddaka Nikāya. The Theragāthā contains a total of 264 poems, all attributed to early members of the monastic Saṅgha. Some of the poems are attributed to monks well-known from other parts of the Canon—such as Ānanda and Mahā Kassapa—whereas the majority are attributed to monks otherwise unknown. It is a landmark in the history of world literature. The Theragāthā contains the earliest extant descriptions extolling the beauties, not of domesticated nature, but of nature where it’s wild.

• Introduction
• Thag 1:1  Subhūti  —  My hut is well-thatched, so go ahead and rain.
• Thag 1:2  Mahā Koṭṭhita  —  Shaking off evil qualities, as a breeze a leaf from a tree.
• Thag 1:3  Kaṅkhā (Doubting) Revata  —  The discernment of the Tathāgatas gives light, gives eyes.
• Thag 1:6  Dabba (“Capable”)  —  The rewards of allowing yourself to be tamed.
• Thag 1:7  Bhalliya  —  Scattering the troops a death, as a flood, a bridge made of reeds.
• Thag 1:10  Puṇṇamāsa  —  Unsmeared with regard to all dhammas.
• Thag 1:13  Vanavaccha  —  Refreshed by the rocky crags of the wilderness.
• Thag 1:14  Vanavaccha’s pupil  —  My body stays in the village; my mind has gone to the wilds.
• Thag 1:16  Belaṭṭhasīsa  —  Gaining a pleasure not of the flesh.
• Thag 1:18  Siṅgālapitar  —  Suffusing the whole earth with the perception of “bones.”
• Thag 1:21  Nigrodha  —  Where danger and fear don’t remain.
• Thag 1:22  Cittaka  —  Thrilled by the cold wind, peacocks awaken the sleeper to meditate.
• Thag 1:23  Gosāla  —  Gaining insight while eating.
• Thag 1:25  Nandiya (to Māra)  —  A warning to Māra.
• Thag 1:26  Abhaya  —  Piercing what is subtle.
• Thag 1:29  Hārita  —  Get up and straighten your mind.
• Thag 1:31  Gahuratīriya  —  Acquiescing to discomfort like an elephant in battle.
• Thag 1:32  Suppiya  —  I’ll make a trade: burning for the unbound.
• Thag 1:33  Sopāka  —  Be good to all creatures.
• Thag 1:39  Tissa  —  Be mindful as if struck with a sword.
• Thag 1:41  Sirivaḍḍha  —  A mind firm even when lightning strikes the mountains.
• Thag 1:43  Sumaṅgala  —  Freed from three crooked things.
• Thag 1:49  Rāmaṇeyyaka  —  Undisturbed by the whistling of birds.
• Thag 1:50  Vimala  —  Undisturbed even though lightning wanders the sky.
• Thag 1:56  Kuṭivihārin (1)  —  Who’s in the hut? A monk’s in the hut.
• Thag 1:57  Kuṭivihārin (2)  —  Discard your hope for a new hut—i.e., a new birth.
• Thag 1:61  Vappa  —  One who sees.
• Thag 1:68  Ekudāniya  —  The sage has no sorrows.
• Thag 1:73  Māṇava  —  Going forth after seeing an old person, a sick person, and a dead person.
• Thag 1:75  Susārada  —  The company of the true is good.
• Thag 1:84  Nīta  —  The fool: asleep the whole night, delighting in company by day.
• Thag 1:85  Sunāga  —  Attaining a pleasure not of the flesh.
• Thag 1:86  Nāgita  —  The Buddha teaches openly the only path to unbinding.
• Thag 1:88  Ajjuna  —  Raising myself from the flood.
• Thag 1:93  Eraka  —  Whoever loves sensual pleasures loves stress.
• Thag 1:95  Cakkhupāla  —  Even if I must crawl, I’ll go on, but not with an evil companion.
• Thag 1:100  Devasabha  —  Blanketed with the flowers of release.
• Thag 1:101  Belaṭṭhkāni  —  A lazy monk is like a hog fattened on fodder.
• Thag 1:104  Khitaka  —  How light my body when touched by rapture!
• Thag 1:109  Saṅgharakkhita  —  With your faculties exposed, you’re prey to danger.
• Thag 1:110  Usabha  —  The perception of “wilderness.”
• Thag 1:111  Jenta  —  Going forth is hard, so is living at home. What’s the way out?
• Thag 1:113  Vanavaccha  —  Those rocky crags refresh me.
• Thag 1:114  Adhimutta  —  If you’re greedy for carcass pleasures, where will you gain excellence?
• Thag 1:118  Kimbila  —  As if sent by a curse, it drops on us—aging.
• Thag 1:119  Vajjiputta  —  Leave chitter-chatter. Do jhāna.
• Thag 1:120  Isidatta  —  Like a tree, the aggregates stand with their root cut through.
• Thag 2:3  Valliya  —  Monkey mind.
• Thag 2:9  Gotama  —  Sensuality has been executed.
• Thag 2:11  Mahā Cunda  —  Listening well leads to the goal.
• Thag 2:13  Heraññakāni  —  The span of mortals runs out, like a small stream.
• Thag 2:16  Mahākāla  —  Watching a woman prepare a corpse for cremation.
• Thag 2:24  Valliya  —  What needs to be done, I will do.
• Thag 2:26  Puṇṇamāsa  —  Taking the Dhamma as a mirror, I reflected on the body.
• Thag 2:27  Nandaka  —  Like a steed that, after stumbling, regains its stance.
• Thag 2:30  Kaṇhadinna  —  Killing passion for becoming.
• Thag 2:32  Sivaka  —  Inconstant little houses.
• Thag 2:36  Khitaka  —  My mind, standing like rock, doesn’t shake.
• Thag 2:37  Soṇa Poṭiriyaputta  —  The night is for staying awake.
• Thag 2:47  Anūpama  —  You, mind, I call a mind-traitor!
• Thag 3:5  Mātaṅgaputta  —  Whoever regards cold and heat as no more than grass won’t fall away.
• Thag 3:8  Yasoja  —  The man of undaunted heart.
• Thag 3:13  Abhibhūta  —  A message to kinsmen.
• Thag 3:14  Gotama  —  Ways of taking birth are born from my self.
• Thag 3:15  Hārita  —  Speak as you would act.
• Thag 4:8  Rāhula  —  The son of the Buddha, unbound.
• Thag 4:10  Dhammika  —  The Dhamma protects those who live by the Dhamma.
• Thag 5:1  Rājadatta  —  Coming to one’s senses after feeling lust for a corpse.
• Thag 5:8  Vakkali  —  Ill when living in the wilderness: What will you do?
• Thag 5:10  Yasadatta  —  Intent on quibbling, you’re far from the Dhamma.
• Thag 6:2  Tekicchakāni  —  Not getting alms, how will I get by?
• Thag 6:3  Mahānāga  —  The dangers of not showing respect for your companions in the holy life.
• Thag 6:5  Māluṅkyaputta  —  When you live heedlessly, your craving grows like a vine.
• Thag 6:6  Sappadāsa  —  Coming to one’s sense after contemplating suicide.
• Thag 6:9  Jenta, the Royal Chaplain’s Son  —  A young man, intoxicated with his good looks, comes to his senses.
• Thag 6:10  Sumana the Novice  —  A novice with great psychic powers wants no one to know.
• Thag 6:12  Brahmadatta  —  How to deal wisely with angry fools—and with your own defilements.
• Thag 6:13  Sirimaṇḍa  —  They encroach like masses of flame, these three: death, aging, and illness.
• Thag 7:1  Sundara Samudda & the Courtesan  —  A courtesan invites a monk to disrobe.
• Thag 9  Bhūta  —  No greater enjoyment than this.
• Thag 10:1  Kāludāyin  —  The Buddha’s former barber invites him to return home to teach his relatives after his awakening.
• Thag 10:2  Ekavihāriya—“Dwelling Alone”  —  King Asoka’s younger brother leaves the palace for the forest.
• Thag 10:5  Kappa  —  Contemplation of the body.
• Thag 10:7  Gotama  —  What’s fitting for a contemplative.
• Thag 11  Saṅkicca  —  A monk who gained awakening as a novice reflects on his life in the wilderness.
• Thag 12:1  Sīlavat  —  The rewards of virtue.
• Thag 12:2  Sunīta the Outcaste  —  An outcaste becomes an arahant and is worshiped by devas.
• Thag 13  Soṇa Koḷivisa  —  A man delicately brought up develops a mind like rock.
• Thag 14:1  Revata’s Farewell  —  An arahant, about to die, reflects on his practice and advises his listeners to be in constant quest of what’s pure.
• Thag 14:2  Godatta  —  Reflections on true nobility.
• Thag 15:2  Udāyin  —  Celebrating the arahant as the true nāga.
• Thag 16:1  Adhimutta & the Bandits  —  Captured by bandits intent on killing him, Ven. Adhimutta shows no fear.
• Thag 16:4  Raṭṭhapāla  —  The verses of the monk whom the Buddha praised as foremost among his monk disciples in going forth through conviction.
• Thag 16:7  Bhaddiya Kāligodhāyaputta  —  After abandoning his wealth and royal position, Ven. Bhaddiya follows the ascetic practices.
• Thag 16:8  Aṅgulimāla  —  The Buddha converts a great bandit.
• Thag 17:2  Sāriputta  —  A collection of verses associated with one of the Buddha’s most eminent disciples.
• Thag 18  Mahā Kassapa  —  Celebrating the joys of practicing jhāna in the wilderness and what it means to be a “man of the four directions.”

Therīgāthā | Poems of the Elder Nuns

This is an anthology consisting of 34 poems from the Therīgāthā (Poems of the Elder Nuns). It is the ninth text in the Khuddaka Nikāya. The Therīgāthā contains a total of 73 poems, all attributed to early members of the monastic Saṅgha. Some of the poems are attributed to nuns well-known from other parts of the Canon—such as Mahāpajāpatī Gotamī and Uppalavaṇṇā—whereas the majority are attributed to nuns otherwise unknown. It is a landmark in the history of world literature. The Therīgāthā is the earliest extant text depicting women’s spiritual experiences.

• Introduction
• Thig 1:1  An Anonymous Nun  —  Passion stilled, like a pot of pickled greens boiled dry.
• Thig 1:3  Puṇṇā  —  Grow full (puṇṇā) with good qualities like the full moon.
• Thig 1:11  Muttā  —  From three crooked things set free.
• Thig 1:17  Dhammā  —  Set free after falling down on the ground.
• Thig 2:3  Sumaṅgala’s Mother  —  From three crooked things set free, I do jhāna.
• Thig 2:4  Aḍḍhkāsī  —  A high-priced courtesan becomes disgusted with her body.
• Thig 3:2  Uttamā  —  After running amok, a nun learns the Dhamma and gains awakening.
• Thig 3:4  Dantikā & the Elephant  —  Seeing an untamed elephant made tame (danta), a nun centers her mind.
• Thig 3:5  Ubbiri  —  A nun recalls the Buddha’s words that freed her from grief over her dead daughter.
• Thig 5:2  Vimalā, the Former Courtesan  —  Once adorned as a courtesan, now wrapped in a double cloak, a nun cuts through all ties, human and divine.
• Thig 5:4  Nandā’s Vision  —  The Buddha’s half-sister contemplates a dead body and so grows enchanted with her own.
• Thig 5:6  Mittakālī  —  Once greedy for tribute, a nun comes to her senses.
• Thig 5:8  Soṇā, Mother of Ten  —  After giving birth to ten children, an old nun goes beyond birth and aging.
• Thig 5:10  Paṭācārā  —  “And taking a pin, I pulled out the wick…”
• Thig 5:11  Paṭācārā’s Thirty Students  —  Pāṭācārā’s students pay her homage after having followed her instructions.
• Thig 5:12  Candā, the Beggar  —  Exhorted by Pāṭācārā, a former beggar gains awakening.
• Thig 6:1  Paṭācārā’s 500 Students  —  Pāṭācārā tells her students of the Buddha’s words that freed her from grief over her dead son.
• Thig 6:2  Vāsiṭṭhī the Madwoman  —  Once mad with grief over her dead son, a woman regains her mind and goes forth after meeting the Buddha.
• Thig 6:3  Khemā  —  Two poems. In the first, Māra tries to tempt a nun to enjoy sensuality. In the second, the nun contrasts effective and ineffective ways of paying homage for the sake of purity.
• Thig 6:4  Sujātā  —  Returning from a picnic, a woman penetrates the Dhamma on hearing the Buddha’s teachings.
• Thig 6:5  Anopamā, the Millionaire’s Daughter  —  A woman sought after by many potential husbands seeks and finds the Dhamma instead.
• Thig 6:6  Mahāpajāpatī Gotamī  —  The Buddha’s stepmother pays homage to him.
• Thig 6:7  Guttā  —  A nun recalls the Buddha’s admonishment.
• Thig 6:8  Vijayā  —  After running amok, a nun learns the Dhamma and gains awakening.
• Thig 7:2  Cālā  —  Māra confronts a nun who, approving of the Dhamma, approves of no one’s philosophy.
• Thig 7:3  Upacālā  —  A nun confronted by Māra explains why she doesn’t approve of birth.
• Thig 8  Sīsūpacālā  —  Māra tries to tempt a nun to enjoy the pleasures of heaven.
• Thig 9  Vaḍḍha’s Mother  —  A monk, roused by his mother, attains the highest peace.
• Thig 10  Kīsā Gotamī  —  A nun achieves the deathless after her entire family suddenly dies.
• Thig 12  Puṇṇikā & the Brahman  —  Puṇṇikā, a slave woman, teaches the Dhamma to a brahman who is trying to wash his sins away.
• Thig 13:1  Ambapālī  —  A former courtesan surveys the ravages of time on her body.
• Thig 13:2  Rohiṇī  —  Rohiṇī convinces her father that, instead of being lazy, monks actually do the best work.
• Thig 13:5  Subhā the Goldsmith’s Daughter  —  When her relatives try to tempt her to marry, Subhā tells them of the dangers of sensuality, then ordains and gains awakening.
• Thig 14  Subhā & the Libertine  —  A nun going through the forest is accosted by a man who invites her to be his wife. She gives him a lesson that he will never forget.

 

Sutta Piṭaka | Suttas from the Pāli Canon translated by Ṭhānissaro Bhikkhu

Source: dhammatalks.org