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• [30 April 1998] One last April shower of suttas:
  • Bhumija Sutta (MN 126) — To Bhumija . Does the desire for Awakening get in the way of Awakening? According to this discourse, the question of desiring or not desiring is irrelevant as long as one develops the appropriate qualities that constitute the path to Awakening. The discourse is also very clear on the point that there are right and wrong paths of practice: as a geographer might say, not every river flows to the sea.
  • Andhakavinda Sutta (AN 5.114) — At Andhakavinda . Five things that the Buddha exhorted his newly-ordained monks to do. Laypeople should take heed, too!
  • Hita Sutta (AN 5.20) — Benefit . How to practice Dhamma for the benefit of both oneself and others.
  • Susima Sutta (SN 12.70) — About Susima . The Buddha explains to Susima that development of psychic powers is not a prerequisite for enlightenment.
  • Vitthara Sutta (AN 5.2) — (Strengths) in Detail . A summary of the five "strengths" (bala) to be developed in Dhamma practice.

  Mastery of Dhamma sometimes calls for a warrior's strength:

  • Yodhajiva Sutta (AN 4.181) — The Warrior . An accomplished meditator — like a great warrior — develops these four qualities.
  • Yodhajiva Sutta (AN 5.75) — The Warrior (1) . Yodhajiva Sutta (AN 5.76) — The Warrior (2) . Two suttas on how a monk must steadfastly guard his celibacy in the face of all temptation, if he is to reach the goal.
  • Akkhama Sutta (AN 5.139) — Not Resilient . The Buddha uses powerful imagery from the battlefield to underscore the importance of developing mastery over the senses.
  • Sotar Sutta (AN 5.140) — The Listener . Five qualities one should develop in order to gain mastery of the senses and become a truly worthy person.
• [28 April 1998] More suttas from the Bhikkhuni-samyutta : In these suttas Mara, the personification of doubt and evil, tries in vain to lure the nuns away from their meditation spots in the forest by asking them provocative questions. Without exception, these wise women conquer Mara decisively.
  • Alavika Sutta (SN 5.1) — Sister Alavika . Mara: Why bother meditating? Why not just enjoy life's pleasures?
  • Gotami Sutta (SN 5.3) — Sister Gotami . Mara: Why bother sitting in solitude in the forest?
  • Vijaya Sutta (SN 5.4) — Sister Vijaya . Mara: Why don't we just put the meditation aside for awhile and go out dancing?
  • Uppalavanna Sutta (SN 5.5) — Sister Uppalavanna . Mara: Why don't you give up the solitude and danger of the forest for somewhere that's safer?
  • Upacala Sutta (SN 5.7) — Sister Upacala . Mara: Why not just settle for a happy rebirth among the devas?
  • Sisupacala Sutta (SN 5.8) — Sister Sisupacala . Sister Sisupacala shows Mara how following the path of Dhamma doesn't mean buying into to a fixed philosophy.
  • Sela Sutta (SN 5.9) — Sister Sela . Mara tries to trip up Ven. Sister Sela with metaphysical questions.
• [26 April 1998] Suttas from the Majjhima and Digha Nikayas:
  • Maha-salayatanika Sutta (MN 149) — The Great Six Sense-media Discourse . How a clear understanding of the six senses leads to the development of the Wings to Awakening and to final release.
  • Indriya-bhavana Sutta (MN 152) — The Development of the Faculties . Proper development of the mind does not entail simply shutting out the senses, but in developing mastery over the sense faculties.
  • Maha-parinibbana Sutta (DN 16) — The Great Discourse on the Total Unbinding (excerpt) . This excerpt (the last one-third) from the longest sutta in the Pali canon, describes the events that transpired in the last hours of Buddha's life. This colorful narrative contains the inspiration for several Buddhist devotional practices that survive to this day (e.g., relic-worship and veneration of stupas) as well as the Buddha's final teachings to those who had gathered at his deathbed. But this sutta also tells, in simple language, the complex human drama that unfolded among the Buddha's many beloved followers during the death and funeral of their great teacher.
• [25 April 1998] Suttas from the Vedana-samyutta of the Samyutta Nikaya. These 18 sutta translations, which concern the nature of feeling (vedana), were made by the late Ven. Nyanaponika Thera and originally appeared in a Wheel anthology from the BPS. They are now available here individually. Some highlights include:
  • Datthaba Sutta (SN 36.5) — To Be Known . Behind even the happiest and most pleasant of feelings lurks a persistent pain that can, with correct practice, be overcome.
  • Akasa Sutta (SN 36.12) — In the Sky (1) . Feelings rise and fall, like winds blowing across the skies.
  • Agara Sutta (SN 36.14) — The Guest House . Feelings come and go, like house-guests.
  • Pañcakanga Sutta (SN 36.19) — Carpenter Fivetools . The Buddha describes the many kinds of happiness that can be experienced through sustained practice. Which kind of happiness do you seek?
  • Niramisa Sutta (SN 36.31) — Unworldly . The Buddha describes the various grades of happiness and freedom — from the worldly to the transcendent — that are available to us all.
• [20 April 1998] Suttas from the Majjhima Nikaya:
  • Maha-Saccaka Sutta (MN 36) — The Greater Discourse to Saccaka (excerpt) . In this excerpt, the Buddha recounts his early meditation practices and austerities that led him finally to discover the path to Awakening.
  • Chachakka Sutta (MN 148) — The Six Sextets . How the contemplation of the six senses leads to an understanding of not-self and, ultimately, to Awakening.
• [18 April 1998] CD-ROM project bulletin:
  • Some info about the "Handful of Leaves" CD-ROM project, including ways you can help (hint: money isn't involved!) and how to get on the mailing list to receive a free copy of the CD.
• [17 April 1998] Some more suttas from the Udana:
  • Yasoja Sutta (Ud 3.3) — About Yasoja . With determination and correct practice, even the most unruly and scattered mind can be gathered together into solid concentration.
  • Kutthi Sutta (Ud 5.3) — The Leper . The moving story of a sickly man who takes the Buddha's teaching to heart and penetrates the Dhamma.
  • Udena Sutta (Ud 7.10) — About King Udena . 500 laywomen — all of whom had attained some degree of Awakening — perish in a fire.
  • The Buddha expresses his delight on seeing his disciples practicing meditation:
    • Revata Sutta (Ud 5.7) — About Revata . Jhana overcomes doubt!
    • Panthaka Sutta (Ud 5.10) — About Cula Panthaka . Mindfulness conquers death!
    • Tanhakhaya Sutta (Ud 7.6) — The Ending of Craving . Who can find fault in an arahant?
• [7 April 1998] Verses from the Theragatha: (These sutta translations originally appeared in various Wheel anthologies from the BPS, and are now available here individually.)
  • Vijitasena — Ven. Vijitasena's demonstrates his determination to tame his mind.
  • Talaputa — The former actor reflects upon his life as a meditating monk in the forest.
• [3 April 1998] Assorted suttas from the Buddhist Publication Society: (These sutta translations originally appeared in various Wheel anthologies from the BPS, and are now available here individually.)
  • Vatthupama Sutta (MN 7) — The Simile of the Cloth [Nyanaponika Thera, trans.]. Using a simple simile the Buddha illustrates the difference between a defiled mind and a pure mind.
  • Sallekha Sutta (MN 8) — The Discourse on Effacement [Nyanaponika Thera, trans.]. The Buddha explains how the unskillful qualities in the heart are to be effaced through meditation.
  • Sammaditthi Sutta (MN 9) — The Discourse on Right View [Ñanamoli Thera and Bhikkhu Bodhi, trs.]. A long and important discourse by Ven. Sariputta, with separate sections on the wholesome and the unwholesome, nutriment, the Four Noble Truths, the twelve factors of dependent origination, and the taints.
  • Ganaka-Moggallana Sutta (MN 107) — The Discourse to Ganaka-Moggallana [I.B. Horner, trans.]. The Buddha sets forth the gradual training of the Buddhist monk and describes himself as a "shower of the way."
  • Dantabhumi Sutta (MN 125) — The Discourse on the "Tamed Stage" [I.B. Horner, trans.]. By analogy with the taming of an elephant, the Buddha explains how he tames his disciples.
  • Adanta Suttas (AN 1.31-40) — Untamed (excerpts) [F.L. Woodward, trans.]. There's nothing so conducive to happiness as a mind that has been tamed.
  • Salha Sutta (AN 3.66) — To Salha [Ñanamoli Thera, trans.]. Ven. Nandaka, an arahant, engages the layman Salha in a dialogue that begins with elementary principles and leads all the way up to a discussion of the nature of arahantship.
  • Puggala Sutta (AN 4.125) — Persons [Ñanamoli Thera, trans.]. The Buddha explains the course of rebirths that can be expected by those who cultivate a heart of loving-kindness.
  • Aghatavinaya Sutta (AN 5.161) — Removing Annoyance [Ñanamoli Thera, trans.]. Five skillful ways of dealing with annoying people.
• [2 April 1998] Access to Insight's third birthday! Some new offerings:
  • The Demons of Defilement (Kilesa Mara) , by Ajaan Lee Dhammadharo. Ajaan Lee explains how the secret of developing wisdom lies in learning to use our defilements to our advantage. "An outstanding person," says Ajaan Lee, "takes bad things and makes them good."
  • Hiri Sutta (SN 1.18) — Conscience . A lovely short teaching on the rarity and value of conscientiousness.
  • Isidatta (Thag 1.120)
  • Saddha Sutta (AN 5.38) — Conviction . The five rewards that a layperson can expect for having conviction (faith) in the Triple Gem.
• [1 April 1998] From the Majjhima Nikaya:
  • Mulapariyaya Sutta (MN 1) — The Root Sequence . In this difficult but important sutta the Buddha reviews in depth one of the most fundamental principles of Buddhist thought and practice: namely, that there is no thing — not even Nibbana itself — that can rightly be regarded as the source from which all phenomena and experience emerge.
  • Sunakkhatta Sutta (MN 105) — To Sunakkhatta . The Buddha addresses the problem of meditators who overestimate their progress in meditation. The sutta ends with a warning: anyone who claims enlightenment as license for unrestrained behavior is like someone who fails to follow the doctor's orders after surgery, who knowingly drinks a cup of poison, or who deliberately extends a hand toward a deadly snake.