Texas Sharpshooter:

(These suttas are rare, one-off suttas that have been latched onto and sometimes select quotations therewithin are made far too much out of)

AN 3.107 - Wailing

(This sutta can be interpreted, at an extreme, to mean that if a monk laughs, he must be devoid of all spiritual attainments, and cannot even be so much as a Sotapanna, because Noble Ones do not smile to the extent of showing their teeth, let alone laugh)

“Singing is regarded as wailing in the training of the noble one. Dancing is regarded as madness. Too much laughter, showing the teeth, is regarded as childish. So break off singing and dancing; and when you’re appropriately pleased, it’s enough to simply smile.”

AN 4.63 - Living with Brahma

(A rare sutta explaining the level of [daily, regular, ongoing] service that parents deserve from their children. This sutta can be interpreted, at an extreme, to mean that parents are entitled to this level of service from their children. There is a difference between deserving something, and being entitled to something.)

AN 4.111 - Kesi (the Horse Trainer)

(A rare sort of sutta that validates harsh treatment of students, often quoted by teachers who want to scare their students, indirectly threatening to get rid of them entirely of they don’t improve their acts)

AN 5.26 - Liberation

(A rare sutta which is sometimes used as a basis for a strong view that there is no amount of devotional chanting that can be faulted or unliked, because you can attain full enlightenment while you are doing it. This sutta is construed such that chanting isn’t just a motivational support towards arahantship, but is a practice unto itself which is an actual path to attaining arahantship, and it isn’t necessary to know the meaning of what you’re chanting, but rather it’s the devotionalism of chanting itself which counts towards attaining arahantship. This may follow from a Hindu-like belief that chanting in an esoteric, sacred language is actually “magical”, like chanting a magical “Abra-cadabra”-like spell.)

“Bhikkhus, there are these five bases of liberation by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage. What five?

  1. “Here, bhikkhus, the Teacher or a fellow monk in the position of a teacher teaches the Dhamma to a bhikkhu. In whatever way the Teacher or that fellow monk in the position of a teacher teaches the Dhamma to the bhikkhu, in just that way he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the first basis of liberation, by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage.

  2. “Again, neither the Teacher nor a fellow monk in the position of a teacher teaches the Dhamma to a bhikkhu, but he himself teaches the Dhamma to others in detail as he has heard it and learned it. In whatever way the bhikkhu teaches the Dhamma to others in detail as he has heard it and learned it, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the second basis of liberation, by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage.

  3. “Again, neither the Teacher nor a fellow monk in the position of a teacher teaches the Dhamma to a bhikkhu, nor does he himself teach the Dhamma to others in detail as he has heard it and learned it, but he recites the Dhamma in detail as he has heard it and learned it. In whatever way the bhikkhu recites the Dhamma in detail as he has heard it and learned it, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the third basis of liberation, by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage.

  4. “Again, neither the Teacher nor a fellow monk in the position of a teacher teaches the Dhamma to a bhikkhu, nor does he teach the Dhamma to others in detail as he has heard it and learned it, nor does he recite the Dhamma in detail as he has heard it and learned it, but he ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it. In whatever way the bhikkhu ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the fourth basis of liberation, by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage.

  5. “Again, neither the Teacher nor a fellow monk in the position of a teacher teaches the Dhamma to a bhikkhu, nor does he teach the Dhamma to others in detail as he has heard it and learned it, nor does he recite the Dhamma in detail as he has heard it and learned it, nor does he ponder, examine, and mentally inspect the Dhamma as he has heard it and learned it, but he has grasped well a certain object of concentration, attended to it well, sustained it well, and penetrated it well with wisdom. In whatever way the bhikkhu has grasped well a certain object of concentration, attended to it well, sustained it well, and penetrated it well with wisdom, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the fifth basis of liberation, by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage.

“These, bhikkhus, are the five bases of liberation, by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage.”

AN 5.141 - Scorn

(The last paragraph, about “dull vs. stupid”, can be twisted into a view that goes something like this: “there is no blatant lack or disregard of common sense which can be called stupid. Stupidity is a term which only has relevancy to how immoral one is. A completely moral person, who might follow the letter, but not the spirit of the rules, who has very poor common sense, who would egregiously violate the sensibilities and expectations of vast swathes of people within their own culture, is not stupid in the slightest”.)

“Mendicants, these five people are found in the world. What five? One gives then scorns, one lives together then scorns, one is gullible for gossip, one is impulsive, and one is dull and stupid.

And how does a person give then scorn? It’s when a person gives someone robes, alms-food, lodgings, and medicines and supplies for the sick. They think: ‘I give; this one receives.’ They give to that person, then they scorn them. That’s how a person gives then scorns.

And how does a person live together then scorn? It’s when a person lives with someone else for two or three years. They live together with that person, then they scorn them. That’s how a person live together then scorns.

And how is a person gullible for gossip? It’s when they’re very quick to believe what a certain person says in praise or criticism of another. That’s how a person is gullible for gossip.

And how is a person impulsive? It’s when a certain person is fickle in faith, devotion, fondness, and confidence. That’s how a person is impulsive.

And how is a person dull and stupid? It’s when they don’t know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. That’s how a person is dull and stupid.

These are the five people found in the world.”

AN 6.29 - With Udāyī

(This rare sutta is the delight of those who have a cult-of-personality-style devotion to a guru)

… But what of the unsurpassable service? Some people serve an aristocrat, a brahmin, a householder, or a diverse spectrum of people; or they serve ascetics and brahmins of wrong view and wrong practice. There is such service, I don’t deny it. That service … doesn’t lead to extinguishment. The unsurpassable service is when someone with settled faith and love, sure and devoted, serves a Realized One or their disciple. … This is called the unsurpassable service. Such is the unsurpassable seeing, listening, acquisition, training, and service. …

AN 6.83 - The Best Thing

(The part that says that it’s impossible to attain arahantship, if one is “concerned with their body and their life” can be twisted into a view that you shouldn’t do common-sensical things to take care of your health [contrary to “do-the-right-thing”-esque suttas like SN 46.2, SN 46.51, AN 4.115, and AN 9.2], such as listening to what your doctor advises you to do or not do)

“Mendicants, a mendicant with six qualities can’t realize the best thing, perfection. What six? It’s when a mendicant is faithless, shameless, imprudent, lazy, and witless. And they’re concerned with their body and their life. A mendicant with these six qualities can’t realize the best thing, perfection.

A mendicant with six qualities can realize the best thing, perfection. What six? It’s when a mendicant is faithful, conscientious, prudent, energetic, and wise. And they have no concern for their body and their life. A mendicant with these six qualities can realize the best thing, perfection.”

AN 6.92 - Things That Can’t Be Done (1st)

(This sutta can be used by unscrupulous senior monks to try to justify or hide whatever wrong behaviour they do. Any junior monk can be revoked of any deserved recognition for any attainment they might have, because they show a lack of loyalty. In other words, this sutta can be unfairly used as a basis for an Ad Hominem)

“Mendicants, these six things can’t be done. What six? A person accomplished in view can’t live disrespectful and irreverent toward the Teacher, the teaching, the Saṅgha, or the training. They can’t establish their belief on unreliable grounds. And they can’t generate an eighth rebirth. These are the six things that can’t be done.”

AN 7.21 - At Sārandada

(Portions of this sutta can be construed by unscrupulous bhikkhus as providing a basis for the logical fallacy of “Slippery Slope”, or perhaps “Appeal to Authority”, or perhaps “False Cause“)

… As long as the Vajjis don’t make new decrees or abolish existing decrees, but undertake and follow the traditional Vajjian principles as they have been decreed, they can expect growth, not decline.

As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline. … As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline. …

AN 7.23 - Conditions for No Decline Among the Monks

(Just as above, portions this sutta can be construed by unscrupulous bhikkhus as providing a basis for the logical fallacy of “Slippery Slope”, or perhaps “Appeal to Authority”, or perhaps “False Cause“)

Hard to Categorize:

AN 1.268-276 - Accomplished in View

“It is impossible, mendicants, it cannot happen for a person accomplished in view to take any condition as permanent. That is not possible. But it is possible for an ordinary person to take some condition as permanent. That is possible.”

“It is impossible, mendicants, it cannot happen for a person accomplished in view to take any condition as pleasant. But it is possible for an ordinary person to take some condition as pleasant.”

“It is impossible, mendicants, it cannot happen for a person accomplished in view to take anything as self. But it is possible for an ordinary person to take something as self.”

“It is impossible, mendicants, it cannot happen for a person accomplished in view to murder their mother. But it is possible for an ordinary person to murder their mother.”

“It is impossible, mendicants, it cannot happen for a person accomplished in view to murder their father. But it is possible for an ordinary person to murder their father.”

“It is impossible, mendicants, it cannot happen for a person accomplished in view to murder a perfected one. But it is possible for an ordinary person to murder a perfected one.”

“It is impossible, mendicants, it cannot happen for a person accomplished in view to injure a Realized One with malicious intent. But it is possible for an ordinary person to injure a Realized One with malicious intent.”

“It is impossible, mendicants, it cannot happen for a person accomplished in view to cause a schism in the Saṅgha. But it is possible for an ordinary person to cause a schism in the Saṅgha.”

“It is impossible, mendicants, it cannot happen for a person accomplished in view to acknowledge another teacher. But it is possible for an ordinary person to acknowledge another teacher.”

AN 2.98-99

(A rare sutta advising one to keep one’s nose out of other people’s business, which is well and good. But if taken too far, it can make one too callous, not caring whatsoever about Macro-level problems in the world; those happening in one’s community, city, country, or at the global-level. If taken too far, it can mean you should only care about yourself and your tribe, and to heck with everyone outside of one’s own tribe. It’s also advised to compare this translation, by Bhikkhu Sujato, with that of Bhikkhu Bodhi. Bhikkhu Bodhi uses the wording “takes responsibility for what does/doesn’t befall him”, but Bhikkhu Sujato uses a more generalized wording: “does/doesn’t take responsibility for what has come to pass”)

“Mendicants, there are two fools. What two? One who takes responsibility for what has not come to pass, and one who doesn’t take responsibility for what has come to pass. These are the two fools.”

“There are two who are astute. What two? One who doesn’t take responsibility for what has not come to pass, and one who does take responsibility for what has come to pass. These are the two who are astute.”

AN 4.33 - The Lion

(Rare formulation of the Four Noble Truths as:)

  1. Such is personal existence

  2. such the origin of personal existence

  3. such the cessation of personal existence

  4. such the way to the cessation of personal existence.”

AN 4.42 - Questions

“Mendicants, there are these four ways of answering questions. What four? There is a question that should be answered definitively. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside…”

AN 4.146 - Times (1st)

“Mendicants, there are these four times. What four? A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment. These are the four times.”

AN 4.159 - The Nun

I have heard that on one occasion Ven. Ananda was staying in Kosambi, at Ghosita’s Park. Then a certain nun said to a certain man, “Go, my good man, to my lord Ananda and, on arrival, bowing your head to his feet in my name, tell him, ‘The nun named such-and-such, venerable sir, is sick, in pain, severely ill. She bows her head to the feet of her lord Ananda and says, “It would be good if my lord Ananda were to go to the nuns’ quarters, to visit this nun out of sympathy for her.”’”

Responding, “Yes, my lady,” the man then approached Ven. Ananda and, on arrival, having bowed down, sat to one side. As he was sitting there he said to Ven. Ananda, “The nun named such-and-such, venerable sir, is sick, in pain, severely ill. She bows her head to the feet of her lord Ananda and says, ‘It would be good if my lord Ananda were to go to the nuns’ quarters, to visit this nun out of sympathy for her.’”

Ven. Ananda accepted with silence.

Then in the early morning, having put on his robes and, carrying his bowl and outer robe, he went to the nuns’ quarters. The nun saw Ven. Ananda coming from afar. On seeing him, she lay down on a bed, having covered her head.

Then Ven. Ananda approached the nun and, on arrival, sat down on a prepared seat. As he was sitting there, he said to the nun: “This body, sister, comes into being through food. And yet it is by relying on food that food is to be abandoned.

“This body comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.

“This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.

“This body comes into being through sexual intercourse. Sexual intercourse is to be abandoned. With regard to sexual intercourse, the Buddha declares the cutting off of the bridge.

“‘This body, sister, comes into being through food. And yet it is by relying on food that food is to be abandoned.’ Thus was it said. And in reference to what was it said? There is the case, sister, where a monk, considering it thoughtfully, takes food—not playfully, nor for intoxication, nor for putting on bulk, nor for beautification—but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, [thinking,] ‘Thus will I destroy old feelings [of hunger] and not create new feelings [from overeating]. I will maintain myself, be blameless, & live in comfort.’ Then he eventually abandons food, having relied on food. ‘This body, sister, comes into being through food. And yet it is by relying on food that food is to be abandoned.’ Thus was it said, and in reference to this was it said.

“‘This body comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.’ Thus was it said. And in reference to what was it said? There is the case, sister, where a monk hears, ‘The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free awareness-release & discernment-release, having known & realized them for himself in the here & now.’ The thought occurs to him, ‘I hope that I, too, will—through the ending of the fermentations—enter & remain in the fermentation-free awareness-release & discernment-release, having known & realized them for myself in the here & now.’ Then he eventually abandons craving, having relied on craving. ‘This body comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.’ Thus was it said. And in reference to this was it said.

“‘This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.’ Thus was it said. And in reference to what was it said? There is the case, sister, where a monk hears, ‘The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free awareness-release & discernment-release, having known & realized them for himself in the here & now.’ The thought occurs to him, ‘The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free awareness-release & discernment-release, having known & realized them for himself in the here & now. Then why not me?’ Then he eventually abandons conceit, having relied on conceit. ‘This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.’ Thus was it said, and in reference to this was it said.

“This body comes into being through sexual intercourse. Sexual intercourse is to be abandoned. With regard to sexual intercourse, the Buddha declares the cutting off of the bridge.”

Then the nun—getting up from her bed, arranging her upper robe over one shoulder, and bowing down with her head at Ven. Ananda’s feet—said, “A transgression has overcome me, venerable sir, in that I was so foolish, so muddle-headed, and so unskilled as to act in this way. May my lord Ananda please accept this confession of my transgression as such, so that I may restrain myself in the future.”

“Yes, sister, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskilled as to act in this way. But because you see your transgression as such and make amends in accordance with the Dhamma, we accept your confession. For it is a cause of growth in the Dhamma & Discipline of the noble ones when, seeing a transgression as such, one makes amends in accordance with the Dhamma and exercises restraint in the future.”

That is what Ven. Ananda said. Gratified, the nun delighted in Ven. Ananda’s words.

AN 4.175 - With Upavāṇa

(Bhikkhu Bodhi uses the term “end-maker”, whereas Bhikkhu Sujato uses the term “terminator.”)

Then Venerable Upavāṇa went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Upavāṇa sat down to one side, and said to Sāriputta:

“Reverend Sāriputta, do you become a terminator because of knowledge?”

“That’s not it, reverend.”

“Do you become a terminator because of conduct?”

“That’s not it, reverend.”

“Do you become a terminator because of both knowledge and conduct?”

“That’s not it, reverend.”

“Do you become a terminator for some reason other than knowledge and conduct?”

“That’s not it, reverend.”

“Reverend Sāriputta, when asked whether you become a terminator because of knowledge or conduct or knowledge and conduct, or for some other reason, you say ‘that’s not it’. How then do you become a terminator?”

“Reverend, if you became a terminator because of knowledge, then even someone who still has grasping could be a terminator. If you became a terminator because of conduct, then even someone who still has grasping could be a terminator. If you became a terminator because of both knowledge and conduct, then even someone who still has grasping could be a terminator. If you became a terminator for some reason other than knowledge and conduct, then even an ordinary person could be a terminator. For an ordinary person lacks knowledge and conduct. Reverend, someone lacking good conduct does not know and see things as they are. Someone accomplished in good conduct knows and sees things as they are. Knowing and seeing things as they are, one is a terminator.”

AN 4.183 - On What is Heard

I have heard that on one occasion the Blessed One was staying at Rajagaha in the Bamboo Grove, the Squirrels’ Sanctuary. Then Vassakara the brahman, the minister to the king of Magadha, approached the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: “I am of the view, of the opinion, that when anyone speaks of what he has seen, [saying,] ‘Thus have I seen,’ there is no fault in that. When anyone speaks of what he has heard, [saying,] ‘Thus have I heard,’ there is no fault in that. When anyone speaks of what he has sensed, [saying,] ‘Thus have I sensed,’ there is no fault in that. When anyone speaks of what he has cognized, [saying,] ‘Thus have I cognized,’ there is no fault in that.”

[The Blessed One responded:] “I do not say, brahman, that everything that has been seen should be spoken about. Nor do I say that everything that has been seen should not be spoken about. I do not say that everything that has been heard… everything that has been sensed… everything that has been cognized should be spoken about. Nor do I say that everything that has been cognized should not be spoken about.

“When, for one who speaks of what has been seen, unskillful mental qualities increase and skillful mental qualities decrease, then that sort of thing should not be spoken about. But when, for one who speaks of what has been seen, unskillful mental qualities decrease and skillful mental qualities increase, then that sort of thing should be spoken about.

“When, for one who speaks of what has been heard… what has been sensed… what has been cognized, unskillful mental qualities increase and skillful mental qualities decrease, then that sort of thing should not be spoken about. But when, for one who speaks of what has been cognized, unskillful mental qualities decrease and skillful mental qualities increase, then that sort of thing should be spoken about.”

Then Vassakara the brahman, delighting & rejoicing in the Blessed One’s words, got up from his seat and left.

AN 5.17 - Welfare (1)

“Bhikkhus, possessing five qualities, a bhikkhu is practicing for his own welfare but not for the welfare of others. What five?

  1. Here, a bhikkhu is himself accomplished in virtuous behavior but does not encourage others to become accomplished in virtuous behavior;

  2. he is himself accomplished in concentration but does not encourage others to become accomplished in concentration;

  3. he is himself accomplished in wisdom but does not encourage others to become accomplished in wisdom;

  4. he is himself accomplished in liberation but does not encourage others to become accomplished in liberation;

  5. he is himself accomplished in the knowledge and vision of liberation but does not encourage others to become accomplished in the knowledge and vision of liberation. Possessing these five qualities, a bhikkhu is practicing for his own welfare but not for the welfare of others.”

AN 5.110 - Wilderness

“Mendicants, when a mendicant has five qualities they’re ready to frequent remote lodgings in the wilderness and the forest. What five?

  1. It’s when a mendicant is ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

  2. 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 totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.

  3. They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

  4. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.

  5. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

When a mendicant has these five qualities they’re ready to frequent remote lodgings in the wilderness and the forest.”

AN 5.144 - At Tikaṇḍakī

At one time the Buddha was staying near Sāketa, in Tikaṇḍakī Wood. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, a mendicant would do well to meditate from time to time perceiving the following:

  1. the repulsive in the unrepulsive,

  2. the unrepulsive in the repulsive,

  3. the repulsive in both the unrepulsive and the repulsive, and

  4. the unrepulsive in both the repulsive and the unrepulsive.

A mendicant would do well to meditate from time to time staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive.

For what reason should a mendicant meditate perceiving the repulsive in the unrepulsive? ‘May greed not arise in me for things that arouse greed.’ A mendicant should meditate perceiving the repulsive in the unrepulsive for this reason.

For what reason should a mendicant meditate perceiving the unrepulsive in the repulsive? ‘May hate not arise in me for things that provoke hate.’ …

For what reason should a mendicant meditate perceiving the repulsive in both the unrepulsive and the repulsive? ‘May greed not arise in me for things that arouse greed. May hate not arise in me for things that provoke hate.’ …

For what reason should a mendicant meditate perceiving the unrepulsive in both the repulsive and the unrepulsive? ‘May hate not arise in me for things that provoke hate. May greed not arise in me for things that arouse greed.’ …

For what reason should a mendicant meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive? ‘May no greed for things that arouse greed, hate for things that provoke hate, or delusion for things that promote delusion arise in me in any way at all.’ For this reason a mendicant should meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive.”

AN 6.58 - Defilements

(An outstanding, rare sutta, which classifies defilements into 6 classes, with strategies for dealing with each. This sutta deserves to be treated as though it were one of the “Texas Sharpshooter” suttas)

“Mendicants, a mendicant with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What six?

It’s a mendicant who,

  1. …by restraint, has given up the defilements that should be given up by restraint.

  2. By using, they’ve given up the defilements that should be given up by using.

  3. By enduring, they’ve given up the defilements that should be given up by enduring.

  4. By avoiding, they’ve given up the defilements that should be given up by avoiding.

  5. By getting rid, they’ve given up the defilements that should be given up by getting rid.

  6. By developing, they’ve given up the defilements that should be given up by developing.

And what are the defilements that should be given up by restraint? Take a mendicant who, reflecting properly, lives restraining the eye faculty. For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint. Reflecting properly, they live restraining the ear faculty … the nose faculty … the tongue faculty … the body faculty … the mind faculty. For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint. These are called the defilements that should be given up by restraint.

And what are the defilements that should be given up by using? Take a mendicant who, reflecting properly, makes use of robes: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.’ Reflecting properly, they make use of almsfood: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’ Reflecting properly, they make use of lodgings: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’ Reflecting properly, they make use of medicines and supplies for the sick: ‘Only for the sake of warding off the pains of illness and to promote good health.’ For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. These are called the defilements that should be given up by using.

And what are the defilements that should be given up by enduring? Take a mendicant who, reflecting properly, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured. These are called the defilements that should be given up by enduring.

And what are the defilements that should be given up by avoiding? Take a mendicant who, reflecting properly, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting properly, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting. For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided. These are called the defilements that should be given up by avoiding.

And what are the defilements that should be given up by getting rid? Take a mendicant who, reflecting properly, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. For the distressing and feverish defilements that might arise in someone who lives without getting rid of these things do not arise when they are gotten rid of. These are called the defilements that should be given up by getting rid.

And what are the defilements that should be given up by developing? Take a mendicant who, reflecting properly, develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed. These are called the defilements that should be given up by developing.

A mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

AN 6.90 - Given Up

“Mendicants, a person accomplished in view has given up six things. What six? Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. A person accomplished in view has given up these six things.”

AN 6.113 - Dissatisfaction

“Mendicants, there are these three things. What three? Dissatisfaction, cruelty, and unprincipled conduct. These are the three things. To give up these three things you should develop three things. What three? You should develop rejoicing to give up negativity, harmlessness to give up cruelty, and principled conduct to give up unprincipled conduct. These are the three things you should develop to give up those three things.”

AN 7.8 - Fetters

(An alternate list of 7 “fetters”)

“Mendicants, there are these seven fetters. What seven? The fetters of attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. These are the seven fetters.”

AN 7.10 - Stinginess

(Yet another alternate list of 7 “fetters”)

“Mendicants, there are these seven fetters. What seven? The fetters of attraction, repulsion, views, doubt, conceit, jealousy, and stinginess. These are the seven fetters.”

AN 7.28 - Non-decline for a Mendicant Trainee

So i have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants:

“These seven things lead to the decline of a mendicant trainee. What seven? They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. And when there is Saṅgha business to be carried out, they don’t reflect: ‘There are senior mendicants in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they try to do it themselves. These seven things lead to the decline of a mendicant trainee.

These seven things don’t lead to the decline of a mendicant trainee. What seven? They don’t relish work, talk, sleep, and company. They guard the sense doors and don’t they eat too much. And when there is Saṅgha business to be carried out, they reflect: ‘There are senior mendicants in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they don’t try to do it themselves. These seven things don’t lead to the decline of a mendicant trainee.”

AN 7.32 - Respect for Diligence

… “Sir, these seven things don’t lead to the decline of a mendicant trainee. What seven? Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for immersion, for diligence, and for hospitality. These seven things don’t lead to the decline of a mendicant trainee.” …

AN 7.42 - Graduation (1st)

… “Sir, in this teaching and training can we describe a mendicant as a ‘graduate’ solely because they have completed a certain number of years?”

“No, Sāriputta, we cannot. I make known these seven qualifications for graduation after realizing them with my own insight.

What seven? It’s when a mendicant has a keen enthusiasm to

  1. undertake the training …

  2. to examine the teachings …

  3. to get rid of desires …

  4. for retreat …

  5. to rouse up energy …

  6. for mindfulness and alertness …

  7. to penetrate theoretically.

And they don’t lose these desires in the future. These are the seven qualifications for graduation that I make known after realizing them with my own insight. A mendicant who has these seven qualifications for graduation is qualified to be called a ‘graduate mendicant’. This is so whether they have lived the full and pure spiritual life for twelve years, twenty-four years, thirty-six years, or forty-eight years.” …

AN 7.50 - Sex

Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Does Master Gotama claim to be celibate?”

“Brahmin, if anyone should be rightly said to live the celibate life unbroken, impeccable, spotless, and unmarred, full and pure, it’s me.”

“But what, Master Gotama, is a break, taint, stain, or mar in celibacy?”

“Firstly, an ascetic or brahmin who claims to be perfectly celibate does not mutually engage in sex with a female. However, they consent to being anointed, massaged, bathed, and rubbed by a female. They enjoy it and like it and find it satisfying. This is a break, taint, stain, or mar in celibacy. This is called one who lives the celibate life impurely, tied to the fetter of sex. They’re not freed from rebirth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

Furthermore, an ascetic or brahmin who claims to be perfectly celibate does not mutually engage in sex with a female. Nor do they consent to massage and bathing. However, they giggle and play and have fun with females. …

they gaze into a female’s eyes. …

they listen through a wall or rampart to the sound of females laughing or chatting or singing or crying. …

they recall when they used to laugh, chat, and have fun with females …

they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. …

They don’t see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. However, they live the celibate life wishing to be reborn in one of the orders of gods. They think: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ They enjoy it and like it and find it satisfying. This is a break, taint, stain, or mar in celibacy. This is called one who lives the celibate life impurely, tied to the fetter of sex. They’re not free from rebirth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not free from suffering, I say.

As long as I saw that these seven sexual fetters—or even one of them—had not been given up in me, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.

But when I saw that these seven sexual fetters—every one of them—had been given up in me, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

When he said this, the brahmin Jāṇussoṇi said to the Buddha, “Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

AN 8.2 - Wisdom

“Bhikkhus, there are these eight causes and conditions that lead to obtaining the wisdom fundamental to the spiritual life when it has not been obtained and to its increase, maturation, and fulfillment by development after it has been obtained. What eight?

  1. “Here, a bhikkhu lives in dependence on the Teacher or on a certain fellow monk in the position of a teacher, toward whom he has set up a keen sense of moral shame and moral dread, affection and reverence. This is the first cause and condition that leads to obtaining the wisdom fundamental to the spiritual life when it has not been obtained and to its increase, maturation, and fulfillment by development after it has been obtained.

  2. “As he is living in dependence on the Teacher or on a certain fellow monk in the position of a teacher, toward whom he has set up a keen sense of moral shame and moral dread, affection and reverence, he approaches them from time to time and inquires: ‘How is this, Bhante? What is the meaning of this?’ Those venerable ones then disclose to him what has not been disclosed, clear up what is obscure, and dispel his perplexity about numerous perplexing points. This is the second cause and condition that leads to obtaining the wisdom fundamental to the spiritual life….

  3. “Having heard that Dhamma, he resorts to two kinds of withdrawal: withdrawal in body and withdrawal in mind. This is the third cause and condition that leads to obtaining the wisdom fundamental to the spiritual life….

  4. “He is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. This is the fourth cause and condition that leads to obtaining the wisdom fundamental to the spiritual life….

  5. “He has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life—such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. This is the fifth cause and condition that leads to obtaining the wisdom fundamental to the spiritual life….

  6. “He has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This is the sixth cause and condition that leads to obtaining the wisdom fundamental to the spiritual life….

  7. “In the midst of the Saṅgha, he does not engage in rambling and pointless talk. Either he himself speaks on the Dhamma, or he requests someone else to do so, or he adopts noble silence. This is the seventh cause and condition that leads to obtaining the wisdom fundamental to the spiritual life….

  8. “He dwells contemplating arising and vanishing in the five aggregates subject to clinging: ‘Such is form, such its origin, such its passing away; such is feeling … such is perception … such are volitional activities … such is consciousness, such its origin, such its passing away.’ This is the eighth cause and condition that leads to obtaining the wisdom fundamental to the spiritual life when it has not been obtained and to its increase, maturation, and fulfillment by development after it has been obtained.

  9. “His fellow monks esteem him thus: ‘This venerable one lives in dependence on the Teacher or on a certain fellow monk in the position of a teacher, toward whom he has set up a keen sense of moral shame and moral dread, affection and reverence. This venerable one surely knows and sees.’ This quality leads to affection, respect, esteem, accord, and unity.

  10. “‘As this venerable one is living in dependence on the Teacher or on a certain fellow monk in the position of a teacher … those venerable ones … dispel his perplexity about numerous perplexing points. This venerable one surely knows and sees.’ This quality, too, leads to affection, respect, esteem, accord, and unity.

  11. “‘Having heard that Dhamma, this venerable one resorts to two kinds of withdrawal: withdrawal in body and withdrawal in mind. This venerable one surely knows and sees.’ This quality, too, leads to affection, respect, esteem, accord, and unity.

  12. “‘This venerable one is virtuous; he dwells restrained by the Pātimokkha … he trains in them. This venerable one surely knows and sees.’ This quality, too, leads to affection, respect, esteem, accord, and unity.

  13. “‘This venerable one has learned much … and penetrated well by view. This venerable one surely knows and sees.’ This quality, too, leads to affection, respect, esteem, accord, and unity.

  14. “‘This venerable one has aroused energy for abandoning unwholesome qualities … not casting off the duty of cultivating wholesome qualities. This venerable one surely knows and sees.’ This quality, too, leads to affection, respect, esteem, accord, and unity.

  15. “‘In the midst of the Saṅgha, this venerable one does not engage in rambling and pointless talk … or he adopts noble silence. This venerable one surely knows and sees.’ This quality, too, leads to affection, respect, esteem, accord, and unity.

  16. “‘This venerable one dwells contemplating arising and vanishing in the five aggregates subject to clinging…. This venerable one surely knows and sees.’ This quality, too, leads to affection, respect, esteem, accord, and unity.

“These, bhikkhus, are the eight causes and conditions that lead to obtaining the wisdom fundamental to the spiritual life when it has not been obtained and to its increase, maturation, and fulfillment by development after it has been obtained.”

AN 8.46 - Anuruddha

(A rare sutta which links behaviour - which might not be very popular or agreeable to many women in the modern day - to rewards in the afterlife)

On one occasion the Blessed One was dwelling at Kosambī in Ghosita’s Park. Now on that occasion the Venerable Anuruddha had gone off to pass the day and was in seclusion when a number of agreeable-bodied deities approached him, paid homage to him, stood to one side, and said to him:

“Bhante Anuruddha, we agreeable-bodied deities exert mastery and exercise control over three things. We immediately acquire whatever color we want. We immediately acquire whatever pleasure we want. And we immediately acquire whatever voice we want. We agreeable-bodied deities exert mastery and exercise control over these three things.”

Then the Venerable Anuruddha thought: “May all these deities become blue, of blue complexion, with blue clothes and blue ornaments.” Having known the Venerable Anuruddha’s thought, those deities all became blue, of blue complexion, with blue clothes and blue ornaments. Then the Venerable Anuruddha thought: “May all these deities become yellow … red … white, of white complexion, with white clothes and white ornaments.” Having known the Venerable Anuruddha’s thought, those deities all became white, of white complexion, with white clothes and white ornaments.

Then one of those deities sang, one danced, and one snapped her fingers. Just as, when a musical quintet is well trained and its rhythm well coordinated, and it is composed of skilled musicians, its music is exquisite, tantalizing, lovely, captivating, and intoxicating, just so those deities’ performance was exquisite, tantalizing, lovely, captivating, and intoxicating. Thereupon the Venerable Anuruddha drew in his sense faculties. Then those deities, thinking: “Master Anuruddha is not enjoying this,” disappeared right on the spot.

Then, in the evening, the Venerable Anuruddha emerged from seclusion and approached the Blessed One. He paid homage to the Blessed One, sat down to one side, and said to him: “Here, Bhante, I had gone off to pass the day and was in seclusion … He reports everything that happened down to: … Then those deities, thinking: ‘Master Anuruddha is not enjoying this,’ disappeared right on the spot.

“Bhante, how many qualities should a woman possess so that, with the breakup of the body, after death, she is reborn in companionship with the agreeable-bodied deities?”

“If she possesses eight qualities, Anuruddha, a woman, with the breakup of the body, after death, is reborn in companionship with the agreeable-bodied deities. What eight?

  1. “Here, Anuruddha, to whichever husband her parents give her—doing so out of a desire for her good, seeking her welfare, taking compassion on her, acting out of compassion for her—a woman rises before him and retires after him, undertaking whatever needs to be done, agreeable in her conduct and pleasing in her speech.

  2. “She honors, respects, esteems, and venerates those whom her husband respects—his mother and father, ascetics and brahmins—and when they arrive she offers them a seat and water.

  3. “She is skillful and diligent in attending to her husband’s domestic chores, whether knitting or weaving; she possesses sound judgment about them in order to carry out and arrange them properly.

  4. “She finds out what her husband’s domestic helpers —whether slaves, messengers, or workers—have done and left undone; she finds out the condition of those who are ill; and she distributes to each an appropriate portion of food.

  5. “She guards and protects whatever income her husband brings home—whether money, grain, silver, or gold—and she is not a spendthrift, thief, wastrel, or squanderer of his earnings.

  6. “She is a female lay follower who has gone for refuge to the Buddha, the Dhamma, and the Saṅgha.

  7. “She is virtuous, abstaining from the destruction of life, taking what is not given, sexual misconduct, false speech, and liquor, wine, and intoxicants, the basis for heedlessness.

  8. “She is generous, one who dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing.

“Possessing these eight qualities, Anuruddha, a woman, with the breakup of the body, after death, is reborn in companionship with the agreeable-bodied deities.”

She does not despise her husband,
the man who constantly supports her,
who ardently and eagerly
always brings her whatever she wants.

Nor does a good woman scold her husband
with speech caused by jealousy;
the wise woman shows veneration
to all those whom her husband reveres.

She rises early, works diligently,
manages the domestic help;
she treats her husband in agreeable ways
and safeguards the wealth he earns.

The woman who fulfills her duties thus,
following her husband’s will and wishes,
is reborn among the devas
called “the agreeable ones.”

AN 8.119

“Bhikkhus, for direct knowledge of lust, eight things are to be developed. What eight?

  1. One percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’

  2. One percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’

  3. One not percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’

  4. One not percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’

  5. One not percipient of forms internally sees forms externally, blue ones, blue in color, with a blue hue, with a blue tint …

  6. … yellow ones, yellow in color, with a yellow hue, with a yellow tint …

  7. … red ones, red in color, with a red hue, with a red tint …

  8. … white ones, white in color, with a white hue, with a white tint.

Having overcome them, he is percipient thus: ‘I know, I see.’ For direct knowledge of lust, these eight things are to be developed.”

AN 9.43 - Bodily Witness

(This rare and pivotal sutta is quite differently translated by Bhikkhu Bodhi, Thanissaro Bhikkhu, and Bhikkhu Sujato. Reading all three translations, and cross-comparing them, is strongly recommended, as the sutta can have differing heavy implications, depending on how key words get translated. For example, “in whatever way [it is attained]”, vs. “in whatever way there is an opening there”, vs. “They meditate directly experiencing that dimension in every way.” This can raise controversy around the question, “is all bodily feeling gone in the first jhana, when properly and authentically practised”? The translations of Bhikkhu Bodhi and Thanissaro Bhikkhu would use their interpretations as a basis to answer “not necessarily”. But the translation by Sujato Bhikkhu would provide a basis for answering the question as “yes, and nothing less.” Below is the Thanissaro Bhikkhu translation:)

[Udayin:] “‘Bodily witness, bodily witness,’ it is said. To what extent is one described by the Blessed One as a bodily witness?”

[Ananda:] “There is the case, my friend, where a monk, withdrawn from sensuality, withdrawn from unskillful qualities, enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. He remains touching with his body in whatever way there is an opening there [see ]. It is to this extent that one is described by the Blessed One as a bodily witness, though with a sequel.

“Furthermore, with the stilling of directed thoughts & evaluations, he enters & remains in the second jhana… the third jhana… the fourth jhana… the dimension of the infinitude of space… the dimension of the infinitude of consciousness… the dimension of nothingness… the dimension of neither perception nor non-perception. He remains touching with his body in whatever way there is an opening there. It is to this extent that one is described by the Blessed One as a bodily witness, though with a sequel.

“Furthermore, with the complete transcending of the dimension of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling. And as he sees with discernment, the mental fermentations go to their total end. He remains touching with his body in whatever way there is an opening there. It is to this extent that one is described by the Blessed One as a bodily witness without a sequel.”